True Christianity

                                A Treatise

 On Sincere Repentance, True Faith, The Holy Walk of the True Christian,
                                   Etc.

                             By the Venerable

                               Johann Arndt

 General Superintendant of Ecclesiastical Affairs in the Principality of
                                 Lüneberg

Originally Translated Into English By Rev. A. W. Boehm, German Chaplain at
       the Court of St. James, and Published in London, A.D. 1712.

                         A New American Edition,

Revised, Corrected, and Furnished with Additional Matter From The Original
                                 German,

                             Together With A

                          General Introduction,

                      By Charles F. Schaeffer, D.D.,

   Professor of Theology in the Theological Seminary of the Evangelical
                     Lutheran Church, at Philadelphia

                               Philadelphia

                         The Lutheran Book Store,

                           No. 807 Vine Street.

              Smith, English & Co., No. 23 N. Sixth Street.

                                   1868





CONTENTS


Introduction By The American Editor.
Book I.
   The Author’s Preface To The First Book.
   Chapter I.
   Chapter II.
   Chapter III.
   Chapter IV.
   Chapter V.
   Chapter VI.
   Chapter VII.
   Chapter VIII.
   Chapter IX.
   Chapter X.
   Chapter XI.
   Chapter XII.
   Chapter XIII.
   Chapter XIV.
   Chapter XV.
   Chapter XVI.
   Chapter XVII.
   Chapter XVIII.
   Chapter XIX.
   Chapter XX.
   Chapter XXI.
   Chapter XXII.
   Chapter XXIII.
   Chapter XXIV.
   Chapter XXV.
   Chapter XXVI.
   Chapter XXVII.
   Chapter XXVIII.
   Chapter XXIX.
   Chapter XXX.
   Chapter XXXI.
   Chapter XXXII.
   Chapter XXXIII.
   Chapter XXXIV.
   Chapter XXXV.
   Chapter XXXVI.
   Chapter XXXVII.
   Chapter XXXVIII.
   Chapter XXXIX.
   Chapter XL.
   Chapter XLI.
   Chapter XLII.
Book II.
   Preface To The Second Book.
   Chapter I.
   Chapter II.
   Chapter III.
   Chapter IV.
   Chapter V.
   Chapter VI.
   Chapter VII.
   Chapter VIII.
   Chapter IX.
   Chapter X.
   Chapter XI.
   Chapter XII.
   Chapter XIII.
   Chapter XIV.
   Chapter XV.
   Chapter XVI.
   Chapter XVII.
   Chapter XVIII.
   Chapter XIX.
   Chapter XX.
   Chapter XXI.
   Chapter XXII.
   Chapter XXIII.
   Chapter XXIV.
   Chapter XXV.
   Chapter XXVI.
   Chapter XXVII.
   Chapter XXVIII.
   Chapter XXIX.
   Chapter XXX.
   Chapter XXXI.
   Chapter XXXII.
   Chapter XXXIII.
   Chapter XXXIV.
   Chapter XXXV.
   Chapter XXXVI.
   Chapter XXXVII.
   Chapter XXXVIII.
   Chapter XXXIX.
   Chapter XL.
   Chapter XLI.
   Chapter XLII.
   Chapter XLIII.
   Chapter XLIV.
   Chapter XLV.
   Chapter XLVI.
   Chapter XLVII.
   Chapter XLVIII.
   Chapter XLIX.
   Chapter L.
   Chapter LI.
   Chapter LII.
   Chapter LIII.
   Chapter LIV.
   Chapter LV.
   Chapter LVI.
   Chapter LVII.
   Conclusion Of The Second Book.
Book III.
   Preface To The Third Book.
   Chapter I.
   Chapter II.
   Chapter III.
   Chapter IV.
   Chapter V.
   Chapter VI.
   Chapter VII.
   Chapter VIII.
   Chapter IX.
   Chapter X.
   Chapter XI.
   Chapter XII.
   Chapter XIII.
   Chapter XIV.
   Chapter XV.
   Chapter XVI.
   Chapter XVII.
   Chapter XVIII.
   Chapter XIX.
   Chapter XX.
   Chapter XXI.
   Chapter XXII.
   Chapter XXIII.
Book IV.
   Preface To The Fourth Book.
   Part I.
      Chapter I.
      Chapter II.
      Chapter III.
      Chapter IV.
      Chapter V.
      Chapter VI.
   Part II.
      Chapter I.
      Chapter II.
      Chapter III.
      Chapter IV.
      Chapter V.
      Chapter VI.
      Chapter VII.
      Chapter VIII.
      Chapter IX.
      Chapter X.
      Chapter XI.
      Chapter XII.
      Chapter XIII.
      Chapter XIV.
      Chapter XV.
      Chapter XVI.
      Chapter XVII.
      Chapter XVIII.
      Chapter XIX.
      Chapter XX.
      Chapter XXI.
      Chapter XXII.
      Chapter XXIII.
      Chapter XXIV.
      Chapter XXV.
      Chapter XXVI.
      Chapter XXVII.
      Chapter XXVIII.
      Chapter XXIX.
      Chapter XXX.
      Chapter XXXI.
      Chapter XXXII.
      Chapter XXXIII.
      Chapter XXXIV.
      Chapter XXXV.
      Chapter XXXVI.
      Chapter XXXVII.
      Chapter XXXVIII.
      Chapter XXXIX.
      Chapter XL.
      Conclusion.
Index.
Footnotes






INTRODUCTION BY THE AMERICAN EDITOR.


Both the general purpose of the venerable Johann Arndt in writing his
“TRUE CHRISTIANITY,” and also his own character and spirit, will be best
exhibited by submitting to the reader a statement referring to his
personal history. He was born, December 27th, 1555, in Ballenstädt, a town
in the Duchy of Anhalt, where his father, Rev. Jacob Arndt, long labored
as the chaplain of Duke Wolfgang, and the pastor of one of the Evangelical
Lutheran congregations of the place. The latter was a devout and faithful
minister of the Gospel, and a wise and affectionate father. He had, from
the earliest period, devoted much attention to the religious education of
his son, in the performance of which holy duty he was faithfully sustained
by his excellent wife. Their efforts were abundantly blessed. The son,
even in his early years, took great pleasure in reading the writings of
Luther, and also acquired a fondness for those of Thomas á Kempis, of
Tauler, and of others who breathed the same spirit of devotion. That this
feature of his religious character did not undergo any essential change in
his riper years, appears from the circumstance that he was one of the
first who collected, arranged, and republished the religious tracts of
Stephen Prætorius, a Lutheran divine of an eminently devout spirit. These
were subsequently re-edited by Martin Statius, who prefixed the title:
_Spiritual Treasury_ (Geistliche Schatzkammer), to the collection. This
book of devotion was highly prized by Spener, has often been reprinted, is
found in many German households, and well deserves to be translated, and
thus made accessible to the English religious public.

§ 2. In his tenth year Arndt lost his father, but the orphan soon found
friends who, in the good providence of God, enabled him to continue the
studies which he had commenced with distinguished success under the
guidance of his father. After completing his preparatory education in the
schools of Halberstadt and Magdeburg, he proceeded, in the year 1576, to
the university of Helmstedt, which had recently been established. In the
course of the following year, 1577, he went as a student to the university
of Wittenberg, soon after the official recognition of the principles
embodied in the Formula of Concord (published in 1580), by which that
institution received a strictly Lutheran character, and every tendency to
any other doctrinal system was successfully arrested. It was here that he
formed a very close union, first as a student, and then as a personal
friend, with the eminent Polycarp Leyser, the elder of that name, whose
firmness and devotion in sustaining the distinctive features of
Lutheranism have assigned to him a high position in the history of his
Church.—After Arndt had, even at this early age, acquired distinction as
an accomplished private lecturer on Natural Philosophy, etc., as well as
on the Epistle to the Romans, Leyser furnished him with an unusually
favorable recommendation to the professors in Strasburg. This city, the
government and population of which were exclusively Lutheran, had not yet
been subjected to that great calamity which afterwards befell it, when the
despot and bigot, Louis XIV., incorporated it with the French monarchy,
and by assigning undue privileges to papists, and adopting other
tyrannical measures, opened an avenue for the introduction, not merely of
an inferior Romanic language, but also of the errors and superstitions of
the Church of Rome.

§ 3. Arndt continued his theological studies in Strasburg, under the
direction of Prof. Pappus, who was also distinguished for his devotion to
the genuine Lutheran faith. In the year 1579 he proceeded to Basel, where,
under the gentle sway of Sulcer, the Lutheran faith had acquired influence
and authority. In this city he was temporarily engaged as the tutor of a
young Polish nobleman; the latter, on one of their excursions, when Arndt
had accidentally fallen into the Rhine, succeeded in seizing his sinking
preceptor by the hair of his head, and thus became the means, in the hands
of God, of saving a life of incalculable value, designed to prove an
ever-flowing source of blessings to the Church.

§ 4. During this whole period Arndt occupied himself with the study of
medicine, in connection with his strictly theological studies; it is
possible that he would have ultimately chosen the practice of medicine as
the business of his life, if a severe illness had not intervened. After
his recovery, he believed it to be his duty to renounce his personal
tastes, and he thenceforth consecrated himself entirely to the service of
the Church. His medical and chemical occupations, although not abandoned,
were afterwards regarded by him only as a recreation.

§ 5. He returned, in 1581 or 1582, to his native place, and labored for
some time as a teacher, until he was called by his prince, Joachim Ernest,
to be the pastor of the congregation in Badeborn, a village in the Duchy
of Anhalt; he was, accordingly, ordained in the month of October of the
same year. It was here, too, that he was married, October 31, 1583, to
Anna Wagner, the daughter of an eminent jurist, with whom he passed the
remaining thirty-eight years of his life in unclouded domestic happiness.
She was a devout Christian woman, who cheered and encouraged Arndt amid
his many cares, alleviated every burden to the extent of her ability, and
was always regarded by him with tenderness and gratitude. They were
childless; but many an orphan found that their hearts could overflow with
love towards the young and destitute—a love as full of warmth as beloved
children have ever experienced parental love to be.

§ 6. In this first pastoral charge of Arndt, the unhappy state of affairs
subjected him, particularly during the latter part of the seven years
which he spent in it, to a “Lutheran martyrdom,” as Tholuck expresses
himself (Herzog. Encyk. I., 536). The duke, John George, who now reigned
(a relative of the palsgrave, or count palatine, Casimir, a zealous
Calvinist), after various inward struggles, abandoned the Lutheran faith,
and, in the year 1596, publicly adopted the Reformed faith, a few years
after the transactions to which we now refer. Even Protestant rulers, who
had not yet learned the theory that a union of church and state can
operate only perniciously, perpetually interfered in the internal affairs
of the church.—At this period it was the custom of Lutheran pastors, when
they administered the rite of Baptism, to follow the liturgical form which
prescribed “exorcism.” This feature of the whole baptismal form, which was
introduced as early as the third century, or even earlier (before the days
of Tertullian and Origen), consisted simply in a sentence adjuring the
evil spirit to depart from the subject of Baptism. The early practice had,
like others, been gradually associated, after the rise and development of
popery, with superstitious ideas, such as was also the case with the
Lord’s Supper, until it assumed an absurd and even revolting form. At the
period of the Reformation, Zwingli and Calvin (Inst. IV., c. 15, 19; c.
19, 24) rejected the whole form of exorcism. Luther and Melanchthon, on
the other hand, after discarding the popish excrescences, believed that
the scriptural doctrine which the early form involved or suggested,
authorized the retention of the practice, when restricted to a very plain
and simple formula, expressive of a scriptural truth.—Now, at that period,
as it is well known, unfriendly feelings, engendered by various causes,
existed to a certain extent, between the heads respectively of the
Reformed and the Lutheran churches, in consequence of which even harmless
customs which none would, under ordinary circumstances, either advocate or
condemn with partisan feeling, assumed a confessional character. Such was
the case with the purified and simple Lutheran baptismal sentence
containing the “exorcism.”

§ 7. Arndt’s course in this matter has often been misunderstood; as it,
however, demonstrates him to have been alike a very firm and conscientious
man, and also an uncompromising supporter of the distinctive doctrines and
usages of the Lutheran Church, the following details may be appropriately
furnished.—The language which Luther retained in his form for Baptism
(_Taufbüchlein_), after omitting all popish and superstitious practices,
was the following. Between the prayer and the reading of Mark 10:13-16,
the pastor says: “I adjure thee, thou unclean spirit, in the name of the
Father, and of the Son, and of the Holy Ghost, that thou go out and depart
from this servant of Jesus Christ, Amen.”—Luther understood the form to be
a declaration or distinct confession of the doctrine of Original Sin, and
a renunciation of Satan. Still, the Lutheran Church, as such, never
recognized the _necessity_ of this ancient form, and its confessional
writings never allude to it. After the excitement of feeling peculiar to
Arndt’s age, had been allayed by time, the Lutheran Church regarded the
whole as a mere _adiaphoron_, that is, a “thing indifferent,” not
essentially involving any principle whatever, inasmuch as the doctrine of
Original Sin had already been very explicitly set forth and confessed in
her Symbolical Books. Such was the opinion of the eminent Lutheran
dogmatical writers, Gerhard, Quenstedt, Hollaz, etc.; and men like Baier
and Baumgarten even advocated the discontinuance of the practice. It is no
longer retained in any prominent manner in the Lutheran Church.—But in the
age in which Arndt lived, who was not a man that would obstinately cling
to a mere form, the _rejection_ of the formula of Exorcism _did_ involve a
principle; for, under the peculiar circumstances, that rejection might be
understood to be, first, a rejection of the doctrine of Original Sin, and,
secondly, an affirmation that the children of believing parents were in
the kingdom of heaven, even before they had received Baptism. But all this
seemed to conflict with the Pauline doctrine that all are “by nature the
children of wrath.” Eph. 2:3. While, then, J. Ben. Carpzov, the
distinguished interpreter of the Symbolical Books, who died in 1557,
decides that the “Exorcism” is in itself a matter of indifference, and may
without scruple be dropped, he nevertheless holds that if the omission of
it should be understood as a denial of the Scripture doctrine of the
corruption of human nature (Original Sin), it becomes, in such a case, a
matter of principle to retain the formula. (_Isagoge_, etc., p. 1122
_ff._; 1608.) Walch, the other eminent interpreter of the Symbolical Books
(_Introductio_, etc.), does not refer to the matter at all, as it is no
essential part of the Lutheran Creed. But Arndt, who was a calm,
sagacious, and conscientious observer, and who may justly be considered as
claiming that, in forming a judgment respecting him, we should not
overlook the spirit of his times, apprehended that the suppression of the
“exorcism” was secretly designed to be the forerunner of the suppression
of the entire Lutheran faith, which constituted the life of his soul; he
could not, under such circumstances, consent to endanger his most precious
treasure.

§ 8. Now the duke, John George, after his virtual adoption of the Reformed
faith and practice, issued a peremptory order that the formula of Exorcism
should no longer be employed in his dominions at the baptism of any
infant. Arndt, who was characterized by a childlike submission to those in
authority, as long as matters of principle were not involved, could not
renounce his faith in God’s word, and, especially, his personal conviction
of the natural depravity of the human heart. He might have consented to
drop a mere form; but he saw here an entering wedge, which justly alarmed
him. His apprehensions were subsequently proved to have been only too well
founded, when, soon afterwards, Luther’s Catechism was suppressed, and
another substituted in its place. Hence, as he could not renounce a
prominent feature of the Lutheran creed, he firmly and positively refused
to obey the ducal command. He remarked, in the written statement which
embodied his reasons for refusing to obey, and which was submitted to the
civil authorities, that his conscience would not allow him to comply with
such a demand of the secular authority—that the orthodox fathers, who had,
during thirteen centuries, connected “exorcism” with Baptism, understood
it in accordance with the mind and true sense of the Scriptures (_ex mente
et vero sensu Scripturæ_)—that it was, therefore, by no means “an impious
ceremony” (as the civil ruler, a layman, had thought proper to designate
it),—that he must necessarily abide by the decision of his conscience—and,
that he would humbly submit to any sentence which his prince might
pronounce in the case. The date which he affixed to the document, is Sept.
10, 1590. That sentence, which was soon afterwards proclaimed, deposed
Arndt from his office, and banished him from the ducal territories. The
reader of Book I. of the “True Christianity,” will now understand, after
observing the earnestness with which the author insists on the doctrine of
Original Sin, or the depravity of human nature, that he could not
conscientiously take any step which would, even indirectly, involve a
denial of that sad truth of the Bible,—a truth to which his knowledge of
his own heart daily testified.

§ 9. But the Divine Head of the Church did not depose this faithful
minister. At the very time when Arndt seemed to be homeless and
friendless, two important posts were offered to him—one in Mansfeld, the
other in Quedlinburg, an important city, which, after belonging to various
rulers, has at last been incorporated with the monarchy of Prussia. The
city adopted the Lutheran faith in 1539. Arndt decided to make this place
his home, and he labored here with eminent success, during a period of
seven years, as the pastor of the church of St. Nicholas. However, he also
endured much affliction in this new charge, and his holy zeal and devout
spirit, while fully appreciated by intelligent and enlightened believers,
were misunderstood and even hated by others, so that he longed to be
transferred to another field of labor.

§ 10. He was at length permitted to depart, and removed to the city of
Brunswick, situated in the territory of the duke of Brunswick; it aspired
at that time to become a “free city,” subject directly to the German
emperor. The warfare between the duke and the city, during Arndt’s
residence in the latter, subjected him to many sore trials. His abode in
it, extending from 1590 to 1608, is specially interesting, as he then
presented to the religious community Book I. of his “True Christianity.”
Dr. A. Wildenhahn, who has, in recent times, furnished us with various
charming volumes, descriptive of the times, respectively, of Luther,
Spener, Paul Gerhardt, etc., in which he combines “fiction and truth,” has
selected this period of Arndt’s history, as the one to which he dedicates
his two delightful volumes, entitled “Johannes Arndt” (Leipzig, 1861).
This author complains that he found it a difficult task to collect full
and authentic accounts of Arndt’s life. Still, he obtained access to
various documents in the archives of the city of Brunswick, and in the
royal library in Dresden, which had not been previously examined even by
Arndt’s best biographer, the Rev. Frederick Arndt, of Berlin; and these
materially assisted him in preparing his own work.(1)

§ 11. During the earlier years of Arndt’s residence in Brunswick, as a
co-pastor of the church of St. Martin, his life was comparatively peaceful
and happy. The purity of his character, the soundness and power of his
doctrine, and the diligence and fidelity manifested in his pastoral
labors, could not fail to command the respect, and attract the love of all
candid persons. But he was at length subjected to trials of a new and
painful character, and became the victim of the hostile and persecuting
spirit of men from whom a very different course of conduct might have
reasonably been expected. The origin of these new difficulties has not
always been clearly understood; while some have regarded Arndt as worthy
of the censures of those who assailed him, others are disposed to condemn
those assailants in unqualified terms. It is strange that, even at this
comparatively remote period, such judgments are sometimes expressed in
language which betrays personal feeling rather than it announces the calm
judgment of a later and disinterested generation.

§ 12. It is here necessary to cast a glance at the history of the times
which preceded and followed the eventful year 1555, in which Arndt was
born, a year ever memorable as the one in which the signing of the
articles of the Peace of Augsburg secured a temporary external repose for
the Lutheran Church. This “Peace” terminated at least the horrors which
had followed the introduction, in 1548, of the _Augsburg Interim_, by
which the newly-established Protestant doctrine was seriously endangered.
The provisions of this _Interim_ were enforced with such merciless tyranny
by popish authorities, that in South Germany alone about four hundred
faithful Lutheran pastors, who could not conscientiously accede to an
arrangement which might possibly restore the full authority of the errors
and superstitions of Rome, were driven, as exiles, with their families,
from their homes. The spirit of the Christian martyrs of the early ages of
the Church revived in these heroic men, and they clung with undying
tenacity to their holy faith.

§ 13. That faith now encountered new enemies, who did not resort to fire
and the sword, but who adopted more insidious means for corrupting divine
truth; and again, assaults like theirs, only increased the jealousy with
which the genuine Lutherans guarded the purity of their doctrinal system.
It was the only gift of heaven, which sin and Satan could not touch, and
which retained all its unsullied holiness. The soul of man had become
corrupt; the body was subject to disease and death; the world, fair as it
was, and rich in the gifts of God, had nevertheless been made by sin to
bring forth thorns and thistles. But the Gospel truth, which conducted men
to Christ and heaven, remained in all its purity and power. These men were
willing to suffer and die, but while they did live, they could not relax
the grasp with which they held fast to evangelical truth. Now, amid the
political and religious commotions of that stormy age, could we expect
that devout men should say, “Peace, peace;” when there was no peace?
(Jerem. 6:14.)

§ 14. Let us illustrate this subject. Schwenkfeldt, for instance (born in
1490; died, 1561), an opponent of both the Lutherans and the Reformed, as
well as of the Papists, and, accordingly, constantly engaged in
controversies with all parties, declared that Luther’s uncompromising
determination to maintain the authority of the written word of revelation,
the Bible, was equivalent to a worship of the letter. He assigned, in his
fanaticism and morbid mysticism, a rank to an inner and direct word of the
Divine Spirit, which he asserted that he received, far above that of the
written word of God. He refused to make any distinction between the divine
act of the justification of the believer, on the one hand, and the
progressive sanctification of the believer, on the other. He taught that
the two natures of Christ, the divine and the human, were so fused
together, or, rather, that the flesh of Christ was so absolutely deified
or converted into God himself, that no distinction between them
remained,—that the regenerate could live without sin, etc. He succeeded,
in spite of the crudeness, one-sidedness, and unsoundness of his
doctrines, in attracting many disciples. His death, which occurred in
1561, a few years after Arndt’s birth, did not terminate the widespread
confusion which he had created in the Protestant Church; the dread of that
sickly form of mysticism which he attempted to establish, long remained.
The fear was naturally entertained that it might lead many astray, who,
while they did not otherwise fraternize with Schwenkfeldt in his wild and
absurd course, might be deluded by his claims to superior religious
intelligence and holiness.

§ 15. The disastrous influences of the demagogue Thomas Münzer (born in
1490), and of his fanatical party, the Zwickau prophets, on sound doctrine
and sound morals, as well as the blood which they had shed, were still
vividly remembered.—Servetus, the Unitarian, had perished, but he left a
seed behind; the doctrine of Christ’s deity still remained a point of
attack. And besides these false teachers, several others, who were
originally connected in various modes with the Lutheran Church,
promulgated at various times opinions which seemed to be subversive of all
Scripture doctrine.—Agricola, who had originally been an active adherent
of Luther, gradually departed from the faith. He unquestionably betrayed
the interests of Protestantism by sanctioning the Augsburg Interim of
1548. He engaged in a controversy, at first with Melanchthon, and then
with Luther himself, on the subject of the proper “Use of the law”—the
Antinomistic controversy—maintaining that the law was no longer of
importance to the believer, and that the Gospel alone should be preached.
He died in 1566, when Arndt was about eleven years old. The confusion in
the church, which he created by his dangerous sentiments on several
points, was long painfully felt.—The Osiandrian controversy, respecting
Justification, and its relation to Sanctification, began in 1549, and
closed only when Arndt was already a student.—The Majoristic controversy
originated in the public declaration made by G. Major, that “good works
are _necessary to salvation_.” The fears which such a doctrine, that
savored of popery, produced among orthodox and devout Lutherans, were
excessive. Those who opposed Major, were alarmed by his unguarded
expressions, and apprehended that the Gospel doctrine of _Justification by
faith in Christ alone, without human works or merit_, would be endangered,
unless they silenced him. The controversy, in its most energetic form,
terminated about seven years after Arndt’s birth, but the indirect effects
of the misconceptions connected with the great topic of this controversy,
were deeply felt by him.—The Synergistic controversy, relating to the
question whether man could co-operate with the Holy Spirit in the work of
his conversion, began in the year in which Arndt was born, and was
maintained with great energy during several years.—The so-called
Cryptocalvinistic controversy, referring mainly to the doctrine of the
Lord’s Supper, and involving certain important questions respecting the
Person of Christ, commenced about three years before Arndt’s birth, and
agitated the church during many years.—These, and other subjects on which
also controversies had arisen, were, in the good providence of God, at
length calmly considered by learned and devout Lutheran theologians,
conscientiously examined in the light of the divine Word, impartially
decided, and set forth, in the year 1580, in the FORMULA OF CONCORD, the
last of the special Lutheran creeds, all the doctrines of which Arndt
cordially received, as he repeatedly declared in an official manner on
various occasions, in his writings, in his last will and testament, and on
his death-bed. (See below §§ 24, 25.) The very great reverence with which
he regarded this noble creed, and his attachment to it, are to be ascribed
not only to the spotless purity of the doctrines which it sets forth, but
also to the good work which it performed in successfully and permanently
deciding several very important questions which had latterly arisen, and
on which the preceding creeds had not authoritatively and fully
pronounced. It is, however, obvious, that even after these storms
subsided, the waves would long remain in commotion, and it was precisely
in these troublous times that Arndt labored in the ministry.

§ 16. The catalogue of the difficulties which awaited him, is not yet
exhausted. We have to add, as a part of the history of the times, when an
extraordinary number of political and ecclesiastical contentions
prevailed, the excitement of feeling which certain differences of doctrine
between the Lutherans and the Reformed engendered, and which would never
have risen to the fearful height in which history now exhibits it to us,
if political power, controlled alternately by the two religious parties in
some of the German principalities, had not been invoked by them. The awful
death by fire, which terminated the career of Servetus (Oct. 27, 1553, two
years before the birth of Arndt, and more than six years after the death
of Luther), was decreed by the civil authorities of Geneva, but was
sanctioned by Calvin and even the gentle Melanchthon—a sad example of the
clouded views of men at that time respecting religious liberty and the
right of civil rulers to punish men for their errors in the faith.

§ 17. In the Palatinate (the ancient _Pfalz_, the territories of which are
now distributed among Bavaria, Prussia, etc.) the Lutheran Church had been
established, and popery ceased to exist. But in 1560, a few years after
Arndt’s birth, the Elector, Frederick III., withdrew from the church, and
adopted the Reformed faith and usages. His successor, Lewis VI.,
endeavored to restore the ascendency of Lutheranism; but after his brief
reign, the authorities which succeeded, established “Calvinism” (the term
employed in Church History) on a permanent basis. A similar
ecclesiastico-civil revolution occurred in Bremen in 1562; fourteen
Lutheran pastors and the Lutheran members of the City Council were
expelled, and the city became Reformed. Such changes occurred elsewhere.
Both parties were undoubtedly more or less honest in adhering to their
doctrinal views; and both claimed the right to depose and exile those of
an opposite faith, whenever the civil and political power was, in either
case, directed by them.

§ 18. Let it now be remembered that these contending Protestants, Lutheran
and Reformed or Calvinistic, were led by men respectively, who were
confessedly intelligent, learned, and endowed with great abilities, many
of whom were not only honest in expressing their convictions, but also
conscientious in their conduct, whether they were governed by an erring or
an enlightened conscience. That the latter is historically true, is
demonstrated by their readiness, when they lost power, to submit to
imprisonment or exile, rather than to renounce their respective creeds.
They were all too well acquainted with Bible truth to look with other
feelings than with horror on the popish creed. But while their own
Protestant creed was very precious to their souls, they could not tolerate
any departure from it, even if that departure was _not_ in the direction
“towards Rome.” That departure must, as they judged, necessarily be
equivalent to a denial of God’s truth, as they believed that they had
found it in the Bible. Thus all were alike sensitive—all seemed to feel
that if they tolerated any error, _that_ error could not be trivial—it
was, as far as it extended, a denial of God’s truth. Could they safely
assume the shame and guilt of such a sin? We may add, that we are here
speaking only of the _honest_ leaders of the Lutherans and the Reformed,
of whom each man judged and acted for himself, as one who was accountable
to God. No honest Reformed theologian would have screened a Reformed
heretic from condemnation; and no honest Lutheran would, for a moment,
have tolerated a nominal Lutheran, who rejected any part of the creed of
the church.

§ 19. At the same time, all these men were fallible creatures, subject to
all the errors of judgment, and to all the passions and infirmities
incident to fallen man. They often supposed that their intentions were
pure, when selfish motives governed them, and their jealous guardianship
of God’s truth was combined with a jealous love for their personal
opinions. It was under these circumstances, when each party watched with
extreme jealousy over the purity of the faith, as adopted by it, and when,
besides, many private interests—personal, political, and
pecuniary—exercised vast influence, that Arndt entered on his labors.—We
have introduced the above details, in order to explain his declarations in
the preface to Book I. § 8, that he rejects the Synergistic, Majoristic,
etc., errors, and entertains no other views except those which are set
forth in the Lutheran Symbolical Books.

§ 20. When he commenced his labors in Brunswick, he was the youngest
member of the “ministerium” of the city, that is, of the college composed
of the pastors of the several city churches, all of which at that time
strictly adhered to the Lutheran creed. He had long lamented that, in
consequence of the infelicity of the times, which caused endless doctrinal
controversies, the parties of which were many, Papists, Mystics,
Unitarians, Reformed, Lutherans, etc., the attention of many persons was
diverted from the practical duties of a Christian life, and directed
exclusively to controversies on points of doctrine; the result was, that
the understanding was actively exercised, but the heart was not properly
affected. Such considerations induced him to write Book I. of his “True
Christianity.” It was his object to show that God demands a holy life,
proceeding from faith in Christ, and that no jealousy concerning the
purity of the creed will atone for the absence of the fruits of the
Spirit, as exhibited in the life and conduct of the individual. Hence he
insists with a warmth unusual in that excited and controversial age, on
repentance, on faith in Christ, and on a holy life. Possibly, the
apparently sweeping assertions which occasionally occur in his writings,
to the effect that the majority of his contemporaries lacked a heavenly
spirit, acquired their sombre hue in consequence of the publicity given to
human frailties, and the retirement and shade in which vast numbers of
holy men preferred to dwell. His Book I., which constitutes the principal
part of the work, was first published in Jena, in the year 1605; a second
and improved edition appeared in 1607.

§ 21. It consisted principally of the matter which he had introduced in a
course of practical sermons previously delivered by him on week-days. It
attracted great attention, and was rapidly circulated throughout Germany.
The modest and retiring author, without expecting such a result, at once
became a celebrity. Nevertheless, new trials now commenced. An envious
feeling seems to have been engendered in the hearts of several of his
colleagues in the “ministerium” of the city, when they noticed the honor
which the author had undesignedly gained. Perhaps, too, the controversial
spirit of the times, and the jealousy of good men respecting the faith,
which was assailed on all sides—by Papists, Calvinists, Unitarians,
fanatics, etc.,—may have led them to scrutinize the book with too
suspicious eyes. All held firmly to the Gospel doctrine of Justification
by faith alone, without works. Now, when they found that Arndt insisted
with such earnestness on the evidences of faith, as furnished by a holy
life, they were morbidly affected, and apprehended that the doctrine of
justification by faith _alone_, which their bitter enemies, the Papists,
denounced, had not been guarded with sufficient care by Arndt. Other
expressions, again, which they did not interpret impartially, led them to
fear that he was introducing mysticism and other morbid religious systems
into the Church. The reproaches which he was compelled to hear, deterred
him for some time from fulfilling his promise of adding three other
“Books” to Book I. The complete work may be regarded as consisting of
_Four_ Books, as published in 1609. At a considerably later period a
fifth, and then a sixth book, were added. The former was designed as an
explanation and recapitulation of the Four Books, and the latter,
consisting in part of letters addressed to various eminent theologians,
besides having the same object in view, was intended also to defend the
doctrinal and ethical positions assumed in the Four Books. As they partake
of the nature of an appendix, and refer, to some extent, to
misunderstandings belonging to an earlier age, the Latin versions omit
them, and this example was followed by the English translator.

§ 22. Arndt was freed from the unpleasant relations in which he stood to
his colleagues in Brunswick, in which city he had spent about ten years,
by a call which he received in 1608 to enter a new field of labor in
Eisleben. This city, which, as in the days of Luther (who was born and
baptized, and who also died there), still belonged to the territory of the
Counts of Mansfeld, is at present incorporated with the kingdom of Prussia
(Province of Saxony). It was here that Arndt ventured to publish the whole
of the Four Books of his “True Christianity.” In this new position, his
admirable character and spirit were justly appreciated alike by his
patrons, the Counts of Mansfeld, by his colleagues, and by the people. The
fidelity with which he remained at his post during the prevalence of an
epidemic that carried off many of the inhabitants, his self-sacrificing
spirit in the discharge of his pastoral duties, and his judicious course
as an assessor of the local consistory, demonstrated the true nobility of
his soul—the spirit of the divine Redeemer. However, even though his
relations with all who surrounded him were of the most friendly character,
he did not remain longer than about two years and a half in Eisleben. He
had been repeatedly invited to assume important charges, which he declined
to accept; for while he had often found opponents, his great personal
merit, his eminent services, both as a preacher of the Gospel and as an
author of devotional works, and his godly spirit, had secured for him the
respect, confidence, and love of the whole religious public. Duke George
of Brunswick-Lüneburg, who at that time resided in Celle (Zelle), invited
him, in the year 1611, to accept the two offices of court-preacher and of
General Superintendent of ecclesiastical affairs in the principalities of
Brunswick and Lüneburg. (Celle was subsequently attached to the kingdom of
Hanover, but has, in the most recent times, been absorbed, with the
contiguous territories, by Prussia.) The Count of Mansfeld very
reluctantly consented to Arndt’s removal; the latter, however, believed
that it had become his duty to enter the wide and inviting field of labor
which Providence had opened to him. The reigning duke, who was deeply
interested in the welfare of the Lutheran Church, judiciously and
vigorously sustained his new court-preacher in all his labors. The latter,
in addition to his ordinary pastoral duties, visited the congregations of
the whole territory, introduced various ecclesiastical reforms, and
continued till his death, which occurred May 11, 1621, to enjoy the divine
blessing himself, and to be a blessing to all whom his influence reached.
If he was born during a stormy period, and lived in an age of
controversies which wounded his soul, he was, nevertheless, like Luther,
very happy in being permitted to terminate his labors precisely at the
time when he was called away. For, as Luther closed his eyes in peace
during the year which preceded the disastrous battle of Mühlberg (April
24, 1547), so Arndt fell asleep soon after the Thirty Years’ War began,
before the world saw those horrors which language fails to describe in
their awful extent. He had contracted a disease of the throat, which was
subsequently aggravated by a violent fever; and his exhausted frame at
length yielded to the assault of disease. He sent for his friend and
brother, the Rev. William Storch, early in the morning of May 9. After
being placed on a chair, he humbly made a general confession of his sins,
declared once more that he adhered as heretofore to the pure doctrine of
God’s word and rejected every error, and then, with all the cheerfulness
of Christian faith, received the Lord’s Supper. Dr. Morris, in the work
referred to, in a note above, quotes from his authorities the following:
“Mr. Storch then addressed him (in language similar to that which Dr.
Jonas used in speaking to the dying Luther) as follows: ‘I do not doubt,
that as you have never entertained any doctrine contrary to God’s word,
but have always continued firm and steadfast in the pure, unadulterated
word, the Scriptures of the prophets and apostles, the Augsburg
Confession, and other Symbolical Books of the Lutheran Church, and most
heartily and sincerely despised and rejected all contrary doctrines, so
you will also by God’s grace maintain to the end the same doctrines and
faith which you have publicly preached and professed.’ Arndt replied
several times, in a weak but intelligible voice, most decisively, ‘Yes,
yes, that I will, even to the end.’ ” On the 11th of May he began to sink
rapidly, but was still able to repeat many of his favorite texts, such as
Ps. 143:2, and John 5:24. After having slept a short time, he awoke,
looked upward, and exclaimed with a comparatively loud voice: “We beheld
his glory, the glory as of the only begotten of the Father, full of grace
and truth.” John 1:14. His wife asked him when he had seen that “glory.”
He replied: “I saw it just now. O what a glory it is! It is the glory
which eye hath not seen, nor ear heard, neither hath entered into the
heart of man to conceive of. This is the glory which I saw.”—When he heard
the clock striking at eight in the evening, he asked what the hour was.
When it struck again, he repeated the question. On being told that it was
striking nine, he said: “Now I have overcome all.” These were the last
words of this “good soldier of Jesus Christ.” 2 Tim. 2:3. He lay perfectly
still until after midnight, when he breathed his last. God had given him a
peaceful death. The serenity of his soul in his last hours seemed to
linger on his features, even after the spirit had departed.

§ 23. Two dukes of Brunswick-Lüneburg followed him to the grave (May
15th), as a testimony of their sense of the great worth of their revered
spiritual guide. The text of the funeral sermon, delivered by Rev. Mr.
Storch, consisted of the words, “I have fought a good fight,” etc. 2 Tim.
4:7, 8. His remains were deposited in the church at Celle. The tomb
exhibits the following inscription:


    Qui Jesum vidit, qui mundum et daemona vicit,
        Arndius in scriptis vivit ovatque suis.


(That is: _Arndt, who saw Jesus, and conquered the world and the devil,
lives and triumphs in his writings_.)

§ 24. Nothing could be more unjust than any charge affecting the purity of
the faith of Arndt as a Lutheran Christian. His general orthodoxy was
always readily admitted; a few unreasonable and prejudiced men, however,
who suspected that mysticism and other errors were concealed in the “True
Christianity,” although the existence of such matter could not be
established, nevertheless alleged, with a certain morbid feeling, that
Arndt did not adopt the entire creed of the Lutheran Church, as set forth
in “all her symbolical books.” This circumstance accounts for the
frequency and earnestness with which he declares his _unconditional_
acceptance of, and hearty belief in, _all_ the details of the Lutheran
faith. Thus the reader will find, at the close of the Preface to Book I.,
an emphatic declaration of his recognition of the doctrines of _all the
Symbolical Books_, the names of which he enumerates in full. See, also,
the conclusion of Book II., and the conclusion of the Preface to Book IV.,
where similar declarations occur. He repeats them in his Preface to Book
VI., where he employs the following language: “My dear reader, inasmuch as
our holy Christian faith, the pure evangelical doctrine, has, for about
one hundred years, been elucidated, purified, and sufficiently explained,
in accordance with the rule of the holy Word of God, and also been
cleansed from many errors through the means of two glorious and
praiseworthy confessions of faith, namely, the Augsburg Confession, and
the Formula of Concord, which have hitherto been, and still continue to
be, my own confession of faith; and, inasmuch as some have, at the same
time, uttered complaints respecting the ungodly manner of life of the
present world, with which the Christian faith cannot coexist; therefore, I
wrote, some years ago, Four Books on TRUE CHRISTIANITY, in which I have
depicted the internal, and, also, the external Christian life. For
although the pure _doctrine is the foremost point of true Christianity_, I
have, nevertheless, not wished to treat of it in a special manner, as this
has been copiously and superabundantly done by others, and is still daily
done; and I have taken only the Christian _life_ as my subject.” This Book
VI. appeared somewhat less than a year before his death, and gives special
prominence to the last of the Lutheran confessions of faith—the FORMULA OF
CONCORD—in which the doctrines concerning the Person of Christ, the Lord’s
Supper, etc., are set forth in all their details; he thus repeats anew his
cordial acceptance of the doctrines contained therein. In a letter of
thanks addressed to Dr. Mentzer, of Giessen (Book VI., Part II., Letter
7), he expressly rejects the serious doctrinal errors of Schwenkfeldt
respecting the Scriptures, the Person of Christ, the two Sacraments, etc.,
and adds: “These errors have been publicly condemned and rejected, partly
in the Augsburg Confession, and partly in the Formula of Concord, after
the pure doctrine was firmly established.” He concurs, of course, in the
condemnation of such errors.—In Letter 8, of the same Book, addressed to
Dr. Piscator, of Jena, he says: “I call on the great God, the Searcher of
hearts, as my witness, that it was not in my mind, in anything which I
have written, to depart from the true religion of the Augsburg Confession
and the Formula of Concord, and that I had no intention to disseminate
erroneous opinions, much less to defend any which conflicted with the
Symbolical Books of our Church.”

§ 25. On his death-bed he repeated anew, as we have seen, that he
continued, as heretofore, to adhere faithfully to the pure evangelical
doctrine. In the two copies of his last will and testament, of the years
1610 and 1616, he solemnly declares that he had always held with full
consciousness and understanding the doctrines of the Augsburg Confession
and the Formula of Concord, and never departed from their contents either
in his public teaching or his private views, that he never would adopt any
other faith, and that he prayed that the grace of God might sustain him in
this frame of mind until his last hour should come. The singularly
emphatic manner in which, on every appropriate occasion—and many of such
occurred—he declared his sincere belief in the peculiar and distinctive
doctrines of the Lutheran Church, in all their details, as set forth in
her SYMBOLICAL BOOKS, by no means proceeded from a narrow-minded sectarian
feeling. “Christ is all, and in all” (Col. 3:11)—these apostolic words
indicate the spirit of Arndt’s religion. He could not sympathize with the
Papist, who robs Christ of the glory which belongs exclusively to his
atoning work—not with the Unitarian, who attempts to dethrone Him—not with
the fanatic, who, even when honest, is misguided by passion and spiritual
pride—not with the unbeliever, who flees from the shame of the cross—not
even with his Reformed fellow-Christians, whose merits he readily
acknowledged, but whose rejection of the Lutheran doctrine respecting the
Person of Christ and the Lord’s Supper, as set forth especially in the
Formula of Concord, grieved his soul. He had found the precious Gospel
truth, which constituted his life, to be identical with the creed of his
Church, and with _that_ creed alone, in all its glorious fulness. He could
not consent to sacrifice one jot or one tittle of the Augsburg Confession,
nor could he assign to it an isolated position, even though Zwingli and
his associates readily adopted it, with the single exception of Article X.
Nor did his heart or his conscience allow him to ignore the other Lutheran
Symbols. The _Augsburg Confession_ undoubtedly contained the pure truth of
the Gospel, without any admixture of errors; but, owing to the
circumstances and the times in which it originated, when it was the great
object of Luther and his associates to justify their course in withdrawing
from antichristian Rome, it confined itself to those principles which were
then specially debated. Hence Calvin, who differed so widely on some
points from the fully developed Lutheran creed, readily adopted and
subscribed it at Strasburg.—The _Apology_, or Vindication of the Augsburg
Confession, set forth, among others, the cardinal doctrine of the Lutheran
faith, namely, Justification by faith alone, with extraordinary power and
purity. Its full, lucid, and strictly scriptural character has never been
successfully controverted. For this very reason the Apology was rejected
by Papists, as it now is practically by Rationalists and others who depend
on human merit, and are unwilling to give all honor to the Saviour
alone.—The _Smalcald Articles_, which Luther prepared in order to set
forth the points on which no Protestant or Bible Christian could make any
concession to Popery, are also offensive to Papists, to Rationalists, and
to the unbelieving and impenitent generally, as they contain the pure
evangelical truth, which humbles man, while it exalts God.—_The Two
Catechisms (the Large and the Small)_ furnish materials for popular
instruction in revealed truth, which have never been equalled by other
manuals, in their adaptation to the object, their fulness, and their
purity. Hence, a friend of divine truth, like Arndt, who took so deep an
interest in the religious education of the young, could not do otherwise
than regard them as of inestimable value. An enemy of the truth would
naturally disavow them.—The _Formula of Concord_—the last of the series of
Lutheran Confessions of Faith, and the one which Arndt appears to have
prized most highly—was intended, as we have shown above, to determine
various important points involved in the controversies which had arisen in
the bosom of the Lutheran Church before or at the time when he was born.
The very circumstance that this Symbol was demanded by the exigencies of
the Church, demonstrates that the Augsburg Confession was _not originally
designed to be a full and complete confession of faith_, but only a
statement of points discussed during the infancy of the Reformation. While
it excludes every error which might dishonor God, and confirm the
impenitent sinner in his evil course, it completes the previous Symbols,
and forms with them an undivided and harmonious whole, exhibiting with
brilliancy, power, and spotless purity the Person of the God-Man, Jesus
Christ, and glorifies God alone. A confession of faith which so
unreservedly unveils the fearful character of Original Sin, while it so
fully explains and establishes the true doctrine of the Lord’s Supper,
would naturally be unwelcome to an impenitent heart; whereas, the devout
Arndt found nothing in it but animating and heavenly truth. Hence he
desired to be regarded as simply an Evangelical Lutheran Christian,—an
adherent of the Formula of Concord.

§ 26. Religion assumed an unusually attractive and beautiful form in
Arndt, and is strikingly shadowed forth in his “True Christianity;” this
work is an admirable portraiture of his inner man. He was naturally of a
grave, but not by any means of an unsocial or gloomy disposition; he would
not otherwise have been styled “the Fenelon of Protestantism.” Dr.
Wildenhahn, whose charming work (entitled _Johannes Arndt_) embodies
strictly accurate historical notices, and derives only subordinate matter,
such as incidents in domestic life, conversations, etc., from analogy and
a fruitful imagination, exhibits him in the true light, as an affectionate
husband, a cheerful companion, a generous and self-sacrificing friend of
the sick and the poor—in short, as a model in all the relations of life.
There is no exaggeration in this language. He possessed great firmness of
character; indeed, a truly heroic spirit dwelt in him. He manifested this
trait on many trying occasions—not only when he preferred poverty and
exile to a denial of a single Gospel truth or Lutheran usage, but also in
many other scenes of conflict. The ravages of the pestilence could not
alarm his heroic soul; the open and violent denunciations of enemies he
always encountered in the spirit of Him who said: “If I have spoken evil,
bear witness of the evil; but if well, why smitest thou me?” (John 18:23.)
There was a certain calmness or gentleness in his manner of treating his
enemies, which, combined with his earnestness and candor in repelling
their calumnies, invariably subdued them. Love—love, not to the amiable
and good, or to the poor and sorrowing alone, but also to his enemies—was
too often and too variously manifested, to leave the spectator in doubt
respecting its true source—a genuine faith in Christ, and deep, ardent
love to Him. In truth, it is here that the peculiar type of his religion
is seen; he lived more in heaven than on earth. The sacerdotal prayer of
Christ (John, Chap. 17) was an unfailing source of light, of hope, of
peace and joy to his soul. Expressions like these, “As thou, Father, art
in me, and I in thee, that they also may be one in us” (ver. 21)—“I in
them, and thou in me, etc.” (ver. 23), and language like that of Paul:
“Christ in you, etc.” (Col. 1:27), furnished him virtually with the
formula: “Christ in me, and I in Christ.” Such was his faith in Christ,
and such was his love to Him, that he was always calm and hopeful. Hence
features appeared in his religious character which his worldly-minded
contemporaries could not fully appreciate; they were formed by two
different series of Gospel doctrines, which cannot come in conflict, but
which relate to two entirely different objects—Christ, the Saviour, and
fallen man. No one more sincerely embraced the doctrine of Original Sin,
as held by the Lutheran Church, than Arndt did; of this his writings
furnish the evidence. His own searching self-examination, constantly
maintained in the light of Scripture, revealed to him the utter corruption
of his own heart by nature; he found nothing in himself but sin. He was
conscious that he could do nothing without Christ, and deeply felt that
grace—nothing but grace—could renew his nature, and save him. These
convictions induced him to insist with such earnestness, in his Four
Books, on the true and genuine repentance of the sinner. At the same time,
there was nothing like sternness, gloom, or despondency connected with his
sincere and profound self-abasement. For he received with equal strength
of faith another series of truths—he believed with all his heart that
“after the kindness and love of God our Saviour toward man appeared, not
by works of righteousness which we have done, but according to his mercy
he saved us, by the washing of regeneration, and renewing of the Holy
Ghost; which he shed on us abundantly through Jesus Christ our Saviour;
that being justified by his grace, we should be made heirs according to
the hope of eternal life.” Tit. 3:4-7. Here a new tide of emotions flowed
through his soul. Wonder, joy, gratitude, love, took possession of him.
His large heart was full of happiness that the lost could be found and
saved—that “where sin abounded, grace did much more abound.” Rom. 5:20.
And now, when these two distinct principles appear in him in their
practical union, the type of his religion is clearly developed. He was
grave and earnest, humble, and free from all confidence in himself, for he
was “by nature a child of wrath.” Eph. 2:3. But, on the other hand, God
had, in pity and in love, given him a Saviour, engrafted him in that
Saviour through Holy Baptism, bestowed on him the fulness of grace, and
invited him, as a repentant, believing, pardoned child of Adam, to enter
heaven. If sin abounded through the first Adam, grace did, through the
second Adam (1 Cor. 15:45), much more abound. His writings, therefore, now
assume a very cheerful character—_love_ is the prevailing theme. Nothing
morose appears in them—sorrow for sin and repentance—faith in Christ and
love to him, are his soul-inspiring themes, and a cheerful spirit, a sense
of fervent, joyful gratitude to God, a heavenly calm, pervade alike his
heart and its language as uttered in the “True Christianity.”

§ 27. The essential features of vital godliness are always the same; yet
“there are diversities of gifts, but the same Spirit.” 1 Cor. 12:4. Paul
insists on faith; John, on love. Luther’s religion was, like that of
Arndt, earnest, and yet cheerful. Both were enabled by their personal
experience to understand the nature of these Christian virtues, and also
the distinction between them. Luther dwells with wonderful power on
_faith_. Arndt delights to speak of God’s _love_. There is something very
beautiful in these different developments of true godliness in the
servants of Christ, while the influences of the same divine Spirit
controls them alike.

§ 28. It would be an error to suppose that the whole world had risen up in
arms against Arndt, after he had assumed his position as an humble and
devout Christian. Vast numbers received his First Book on True
Christianity with gratitude and joy. It enlightened their minds; it
controlled the conscience; it diffused the warmth of life through their
souls; and they thanked God that such a book, so full of love, had been
given to the world. A comparatively small number of men rose up against
him. Certain individuals, such as his colleague, Denecke, a co-pastor of
the same congregation in Brunswick, were, no doubt, influenced by envy and
personal dislike. But others who opposed him, were by no means governed
solely by unworthy personal considerations. Some of them were so much
concerned about “questions and strifes of words” (1 Tim. 6:4), that they
overlooked and misconceived the heavenly-mindedness of Arndt. Others, who
did him injustice, were led astray by the infelicity of the times. We have
already referred to the disastrous influences of the mysticism and
fanaticism which, in addition to other corruptions of the true faith, had
appeared about, and after, the period of the birth of Arndt. For instance,
the Swiss physician, Paracelsus (who died as a Roman Catholic in 1541),
had published various fantastic and mystical writings, in which he
professed that he understood both mundane and supermundane mysteries. Now
a certain Lutheran pastor in Saxony, named Weigel, who died in 1588, and
who had been confessedly a man of an upright walk and conversation, had
yielded to a tendency to the mysticism and theosophy of Paracelsus. He was
thus led theoretically to undervalue the doctrines of the church, and to
represent them as merely allegorical forms, involving truths not known to
ordinary men. The natural results of his theory, if its folly had not been
exposed, would unquestionably have seriously affected the authority of the
written Word. Before his writings were published, a friend had
communicated to Arndt a short extract from them, which contained none of
his errors; the author’s name had been withheld. Arndt, in his innocence,
inserted the passage in his book, and was thus burdened with the odium of
all the Weigelian errors; but he was subsequently released from all
censure, and his freedom from anything like the mysticism of Weigel was
generally conceded.

§ 29. Another ground of the charge of mysticism which his opponents
advanced, was found in his repeated references in the “True Christianity”
to Tauler. Here, too, Arndt made a brilliant defence, by quoting the great
Luther as his authority. The latter had obtained possession of a
manuscript without a title or an author’s name, which deeply interested
him. It dwelt entirely on the communion of the soul with God, and on
kindred topics. Luther, whose godliness was healthy and sound, was so much
charmed with the work, that he published a part of it at Wittenberg in
1516, and prefixed the title: “A spiritual, noble little work, explaining
the distinction between the old and the new man; showing, also, who are
the children of Adam and the children of God, and how Adam must die in us,
and Christ live in us.” During the course of the next year he published
the whole work, with an extended Preface of his own, and adopted the
title: “A German Theology”; this general title it has since retained. It
was received with unbounded favor, and circulated rapidly throughout
Europe, for instance, in three English, seven Latin, four French, etc.,
translations, besides numerous editions of the original German. It was
supposed to have been written by Tauler, a very devout man, who was born
in the year 1290. His religious tendencies led him, like Luther, to enter
a monastery. The sermons and other writings which he left behind, while
their general character assign to him a place among those who are
denominated “Mystics,” nevertheless abound in holy and devout aspirations,
and were dictated by a spirit that sought and found peace in the grace of
God alone.—Arndt entertained the opinion that the “German Theology” was a
production of his pen, and so represents the case in his “True
Christianity.” It is now, however, generally conceded, in consequence of
an allusion in the work itself to Tauler as a religious teacher of an
earlier day, that another person, belonging to a later period, was the
writer; his name is still involved in impenetrable darkness.—So, too, it
is by no means certain that Thomas á Kempis (born in 1380), was the author
of the popular book “On the Imitation of Christ,” of which more than two
thousand editions in the original language, more than one thousand in
French, besides innumerable others in German, English, etc., have been
published. The historical arguments, adduced chiefly by French writers,
intended to support the claims of the eminent Gerson (born in 1363), as
the author, although not entirely conclusive, are still possessed of great
weight.—Arndt incidentally remarks in a brief statement respecting the
“German Theology,” that his copy, printed at Wittenberg in 1520, contained
simply the remark that the book had been written by a devout priest of the
city of Frankfort, for devotional purposes, but the author’s name was
withheld. If Luther sanctioned the publication of the “German Theology,”
Arndt could calmly listen to those who censured him for adopting a similar
course. Those extracts at least, which he furnishes in the “True
Christianity,” are, unquestionably, evangelical and truly edifying.

§ 30. It will, perhaps, gratify the reader to observe the skill with which
Wildenhahn, to whom we have already referred, illustrates the childlike
simplicity of Arndt’s character, by combining fiction with truth. During
his Brunswick pastorate, the City Council of Halberstadt sent him an
urgent call to become the successor of the deceased Rev. D. Sachse, as
pastor of the church of St. Martin in that city. After he had consulted
with his intelligent wife, who, like himself, was anxious to withdraw to
any spot where peace could be found, he resolved to accept the call; and,
in accordance with custom and law, applied to the Brunswick City Council
for letters of honorable dismission. When the question was to be decided,
Arndt appeared in the presence of the burgomaster, Kale, the syndic, Dr.
Roerhand, and other members of the Council, and renewed his request. These
details are historically true. Wildenhahn now subjoins the following:
“Tell me honestly,” said the syndic to him, “have you really, as you
allege, taken no steps whatever, in order to obtain this call from
Halberstadt?” “Not a single step,” said Arndt, in a solemn manner, with
his right hand on his heart, “the whole is altogether and exclusively a
work of God.” But at the moment when he pronounced this solemn
declaration, it became evident to those who were present, that a sudden
thought had startled him; he changed color; he began to tremble; he
suddenly covered his eyes with his left hand. Then, with a voice betraying
deep emotion, he added: “Gentlemen, I have borne false witness! I really
did do something to obtain this call.” “Ah!” said Kale quickly, delighted,
as it seemed, to find an opportunity for displaying his official dignity,
“You did? Pray, tell us what it was.” “I prayed to the blessed Lord with
tears, that he would assign to me some other spot in his vineyard, no
matter how insignificant, if I could only there preach his word in peace.”
“And was _that_ all?” inquired the burgomaster, much surprised, and
speaking in more gentle tones. “That was all,” replied Arndt, “and this is
true, as God lives! But, doubtless, I erred here, in impatiently
attempting to dictate to God, etc.” Such simplicity of character, such
perfect ingenuousness, such a wonderful freedom from artifice and
disguise, completely disarmed the members of the Council. They now
understood better than previously the artlessness and spirituality of the
man before them, and, after that scene, they accorded to him entire esteem
and confidence.

§ 31. The great work of Arndt—the “True Christianity,” has probably never
had its equal as a popular book of devotion. Tholuck relates the following
anecdote as an illustration of the manner in which even Papists could
appreciate the merits of the work. When Prof. Anton, of Halle, visited
Madrid in 1687, he examined the library of the Jesuits, and incidentally
inquired of the librarian respecting the ascetic writer whom they esteemed
more than other authors of devotional works. The latter exhibited a Latin
book, the title-page and last leaves of which were wanting, and declared
that it was the most edifying work which they possessed. When Anton
examined it, he discovered that it was a translation of Arndt’s “_True
Christianity_”! It is only common justice to allow the author to state the
objects which he had in view, in preparing the work. The following passage
occurs in a letter which he addressed in the last year of his life to Duke
Augustus the Younger, of Brunswick: “In the first place, I wished to
withdraw the minds of students and preachers from an inordinate
controversial and polemic theology, which has well-nigh assumed the form
of an earlier scholastic theology. Secondly, I purposed to conduct
Christian believers from lifeless thoughts to such as might bring forth
fruit. Thirdly, I wished to guide them onward from mere science and
theory, to the actual practice of faith and godliness; and, fourthly, to
show them wherein a truly Christian life consists, which accords with the
true faith, as well as to explain the apostle’s meaning when he says: ‘I
live; yet not I, but Christ liveth in me,’ etc.” (Gal. 2:20.)

§ 32. The Rev. Dr. Seiss, the author of “Ecclesia Lutherana, etc.,” to
whose endeavors the religious public is mainly indebted for the appearance
of the present edition, remarks in a recent notice of the work: “This is
one of the very greatest and most useful practical books produced by
Protestantism. Though written more than two hundred and fifty years ago,
it is still unsurpassed in its department. It stands out with marked and
superior distinction in the modern ages. Next to the Bible and Luther’s
Small Catechism, it has been more frequently printed, more widely read,
and more influential for good, than any other book, perhaps, that has ever
been written. Boehm has not exaggerated, when he says that its effects, in
the conversion of souls, has been such, that an account of them would make
a history in itself. Nor can any one candidly read it, without finding on
every page, scintillations of the sunlike splendors of a mind bathed in
the purity, wisdom, and love of heaven.” Mr. Boehm, in the Preface to his
translation (which is the basis both of the revision of Mr. Jacques, and
of the present edition), remarks, that among the learned men in Great
Britain, who had read the Latin translation, the distinguished Dr.
Worthington had assigned the first rank among devotional writers to Arndt,
and quotes the enthusiastic terms in which he extols that “faithful
servant of God, John Arndt.” And Mr. Jacques closes the Preface to his
revision with the following words: “Divines of all communions and
persuasions, have united in their admiration of this delightful
production. The late learned Dr. Edward Williams has inserted it in his
valuable Appendix to the Christian Preacher: and the Rev. John Wesley made
a most copious extract from it, comprised in Vol. I. and II. of his
Christian Library.”

§ 33. And truly God did not design this great work solely for the comfort
and aid of the German nation during the Thirty Years’ War (1618-1648), but
for all nations and all times. It has been translated into the Latin,
Danish, Swedish, Bohemian, Polish, Low Dutch, English, French, Turkish,
Russian, Malabar, Tamul, etc., languages. At least two editions of the
work in a Latin translation were published in England; the last appeared
in 1708, with the following title: “Joannis Arndtii, Theologici, etc.: De
vero Christianismo. Libri IV. Cura et studio A. W. Boemi. Lond. 1708.” 2
vols. 8vo.—Another Latin edition was published in Germany in 1624. The
Tamul translation had the following Latin title: “De vero Christianismo,
in Tamulicum convertit Benjamin Schulzius, Missionarius Evangelicus.”(2)

§ 34. The work had made so deep an impression on learned British
Christians, who read it in Latin, that the wish was repeatedly and
earnestly expressed that it might be made accessible to English readers.
At this period, that is, during the reign of Queen Anne of England (who
died in 1714), large numbers of German emigrants from the Palatinate
passed through England on their way to the provinces of New York and
Pennsylvania. The Rev. Anthony William Boehm, a German Lutheran clergyman,
had previously been appointed as the court chaplain of Prince George of
Denmark, the consort of Queen Anne. His enlightened zeal and devout heart
led him to take a deep interest, not only in the temporal, but also in the
spiritual welfare of these pilgrims, who were on their way to the wilds of
North America. He accordingly supplied them, by the aid of certain
like-minded friends, with German Bibles and Hymn Books, and also with
German copies of Arndt’s “True Christianity,” as well as with other books
of devotion. This interesting fact is mentioned in the letters of Dr.
Muhlenberg, published in the well-known _Halle Reports_ (_Hallische
Nachrichten_, pp. 665, 793). But Mr. Boehm also resolved to furnish the
people, in the midst of whom he lived, with the great work of his favorite
author, in their own language, and accordingly prepared an English
translation, which was first printed in London in 1712.

§ 35. It would be unjust to the memory of this excellent man, if we should
fail to refer to his literary labors. His high office at the royal court
of England, is an evidence of his personal merit. He was not only a devout
and faithful preacher of the Gospel, but also an author who acquired
distinction. In 1734 he published a very valuable work in the German
language, entitled: “Eight Books, on the Reformation of the Church in
England, extending from the year 1526, under Henry VIII., to the reign of
Charles II.” In a very beautiful eulogy, in manuscript, found in the
volume before us, the writer refers to the successful efforts of Mr. Boehm
to provide for the education of the children of the poor in his vicinity.
He died May 27, 1722, in his fiftieth year, after having faithfully
labored in the service of Christ. He sustained, with eminent success, the
Danish Lutheran missionaries in Tranquebar, by sending pecuniary aid
obtained in London, as well as religious publications. Besides his great
German historical work, which is the complement of Burnet’s “History of
the Reformation of the Church of England,” he also published several
English compositions, such as a “Sermon on the doctrine of Original Sin,
Eph. 4:22,” printed in London, 1711, and a “Sermon on the Duty of the
Reformation (Jubilee), Rev. 18:4,” London, 1718, besides various religious
works in the German language.

§ 36. About the beginning of the present century, the Rev. Calvin
Chaddock, who resided in Hanover, Massachusetts, obtained a copy of Mr.
Boehm’s translation, “accidentally,” as he says, and found it to be so
valuable, that he resolved to issue an American edition, which accordingly
appeared in 1809, Boston. In his short Preface he remarks, with great
truth, that the language of the translation “appears to be somewhat
ancient, and the sentiments in some few instances obscure.” He adds, in
reference to his own agency: “The only alterations which have been made,
are such as respect redundant and obsolete words, orthography, the
addition of some words, and the transposition of some sentences; that the
ideas of the translator might appear more conspicuous.” He might have,
with great advantage, been even more liberal than he was, in correcting
the style; it still remained in numerous passages heavy and obscure. As
the style, even of the original German, is somewhat antiquated, and as,
besides, occasional obscurities and repetitions occur, a later successor
in one of Arndt’s pastoral charges, the Rev. J. F. Fedderson, assumed the
task of revising and abridging the whole of the original German, improving
or modernizing the style, and occasionally adding new matter. The result
of his labors does not appear to have received the entire approbation of
the German religious world; the original and unaltered work continues so
popular, that no permanent place has been secured for the substitute. A
portion of Fedderson’s production was translated and published in
Chambersburg, Pennsylvania, in 1834, by the Rev. John N. Hoffman, Pastor
of the Evangelical Lutheran congregation of that place. The translation
was never completed. The part which was given, consisting mainly of Book
I., has long since been out of print.

§ 37. In the year 1815, a new edition of Mr. Boehm’s English translation
was issued in London (evidently without any reference to Mr. Chaddock’s
American edition), by William Jacques, A.M., who had already distinguished
himself by his translation, from the Latin, of A. H. Francke’s “Guide to
the Reading and Study of the Holy Scriptures,” of which a reprint, in a
very unattractive form, and with omissions, appeared in Philadelphia, in
1823. He took Mr. Boehm’s translation as the “ground-work,” which, as he
states in his Preface, he did not “edit either hastily or negligently.
There is not a single page, nor a single paragraph,” he continues, “which
has not been subjected to scrutiny,” etc. Nevertheless, Mr. Jacques, who
does not appear to have compared the translation with the original German,
made only verbal changes, which, as it is evident, materially improve the
style. But he allowed all the additions of Mr. Boehm, which are generally
quite tautological, and various inaccuracies in thought and expression to
remain. So many antiquated expressions were retained, that it would have
been inexpedient to reprint the work precisely as Mr. Jacques allowed the
text to remain. Besides, he curtailed the full titles of the several
chapters, and, with very few exceptions, omitted the important and
appropriate texts which Arndt had prefixed respectively to the latter.
These circumstances, in connection with others, such as numerous
typographical errors, especially in the Scripture references, plainly
indicated that a revision of the whole was necessary, before the present
edition could be presented to the public.

§ 38. The editor of the present American edition took that of Mr. Jacques
as the basis of the translation, but compared every sentence with the
original German. He found some cases in which valuable matter had been
omitted, and was occasionally required to supply sentences that had been
mutilated or suppressed. But he erased all the verbal additions, and the
clauses, or sentences, inserted by Mr. Boehm, where it seemed to have been
the object of the latter only to explain remarks that were already
perfectly lucid, or to add emphasis by the insertion of adjectives, etc.,
or else to impart beauty by the adoption of poetical terms or phrases,
which were inconsistent with the severe simplicity of Arndt’s style. He
even represents the author, on one occasion, as quoting from the
“Homilies” of the Church of England, which Arndt undoubtedly never read,
and certainly does not mention in the original. The American editor has,
also, at the request of several friends, who took an interest in securing
the publication of the present edition, prepared a somewhat copious INDEX.
One of the Latin editions (London, 1708) contains an index, adapted only
to its own pages. Another, in German, is found in some of the German
editions, for instance, in that of Nuremberg, 1762, also adapted to the
pages of the particular edition only. As the American editor found none in
English, and preferred to adapt the new Index, prepared by him, to the
work itself (specifying the Book, Chapter, and Section), he accordingly
completed his task on this plan, after a considerable expenditure of time
and labor. It is somewhat difficult to prepare an Index for a work which
is so exclusively devotional in its character as the present, and in which
the author does not intend to discuss subjects in a strictly scientific
manner. Arndt, for instance, employs terms which, when defined with
precision, indicate different shades of thought, almost as if they were
synonymous (_e. g._, the _grace_, _mercy_, _goodness_, _love_, etc., of
God), and often repeats the same thought in different language. For this
we can easily account, when we recollect that the materials of the work
were taken from a series of popular sermons of the author, delivered at
intervals. The editor allows himself to hope that the Index which he has
prepared, may occasionally be of service to the reader.

§ 39. But even after having made numerous changes on _every page_ of the
old translation before him, the American editor is conscious that a
critical eye will discover many imperfections in the style. It is often
antiquated and heavy, and sometimes even quaint. Nevertheless, in all
these instances he allowed the English text to remain as he found it,
contenting himself with the correction of orthographical and syntactical
inaccuracies, the rectification of Scripture references, the errors in
which he found to be unusually numerous, the correction of quotations in
accordance with the authorized English version of the Bible, in the many
cases in which Mr. Boehm, or one of his assistants, translated from
Luther’s German version, or quoted the English version from memory, etc.,
etc.

§ 40. It is eminently proper that a new edition of Arndt’s “True
Christianity” should appear during the present Jubilee year of the
Evangelical Lutheran Church, and that it should be undertaken and
conducted to a successful issue by members of the Evangelical Lutheran
Synod of Pennsylvania. The deep spirituality of Arndt, and his active and
pure faith, can be fully understood and appreciated only when we reflect
on the doctrinal system to which he had given his heart, and to which we
have referred above. This orthodox system found no favor, at a later
period, among the Rationalists; they rejected the doctrines of the Bible
respecting the depravity of human nature, the divinity of Christ, the
efficacy of the divinely appointed means of grace, and similar truths, and
grievously complained of the violence which, as they treacherously
alleged, was offered to their conscience, when the demand was made, that
if they claimed to belong to the Lutheran Church, to occupy its pulpits,
and to receive their support from it, they ought also to adopt its faith.
Their influence is happily decaying in Europe, and the restoration of the
doctrines of the Symbolical Books of the Evangelical Lutheran Church to
authority, is coincident with the new and healthy religious life of the
Lutheran Church in Germany, Hungary, Scandinavia, and Russia. The sincere
Christian, John Arndt, whom we heard protesting before God, with his last
breath, as described above, that he believed only the doctrines of the
Symbolical Books of the Lutheran Church, and _all_ those doctrines, little
thought that more than two centuries afterwards, in the remote Western
continent of America, men would arise who would not only reject with scorn
“all the other Symbolical Books,” which he revered, but also speak
contemptuously of the Augsburg Confession and its holy doctrines.

§ 41. The doctrinal system which Arndt so sincerely revered, was brought
to this country by the Lutheran pastors who visited our shores at a very
early period. Dr. Henry Melchior Muhlenberg, an eminently enlightened and
holy man, was enabled, by his well-disciplined mind and great
administrative powers, to create order among the scattered Lutherans whom
he found in this country. He was exceedingly zealous in maintaining the
purity of the Lutheran faith, to which he owed all his peace and his
hopes. He gave unusual prominence to the Symbolical Books—to _all_ of
them, mentioned by name—in the various constitutions of congregations
organized or influenced by him, and very properly claimed that none who
rejected them could honestly bear the name of _Lutherans_. We will give
only one illustration, of many which might be adduced, to show the
fidelity with which he held to the Lutheran Symbolical Books, as
enumerated by Arndt in the last paragraph of his Preface to Book I., in
this volume. Dr. Muhlenberg states in an official Report for the year
1747, which he transmitted to Halle (_Hall. Nachr._, pp. 234, 235), that
he had visited a congregation in Maryland, in which great dissensions
prevailed at the time, occasioned by efforts made by certain individuals
to alienate the Lutherans from their faith and church. He says, “Before we
commenced public worship, I asked for the Church Record, and wrote certain
propositions and articles in it in the English language, and among other
statements, made the following: That our German Lutherans held to the holy
Word of God, in the prophetic and apostolical writings; further, to the
unaltered Augsburg Confession, and the other Symbolical Books, etc.(3) I
then read the same publicly to the congregation, and explained it to them
in the German language, and added, that every one who desired to be, and
to remain, _such_ a Lutheran, should subscribe his name.” He informs us
that the genuine Lutherans readily subscribed; the rest, who had
unlutheran sympathies, withheld their names.

§ 42. An unhappy change occurred after Dr. Muhlenberg’s day. The
Symbolical Books, which he and his contemporaries received, believed, and
sustained in their whole extent, with religious veneration, existed at
that time only in Latin and German. They gradually receded from the view
of many pastors of the church; individuals were received into the ranks of
the ministry, who had never studied them; doctrines and usages, hitherto
unknown to the church, were introduced into many Lutheran congregations.
At one period several of the most intelligent pastors yielded, to a
certain extent, to rationalistic influences; then, the opposite extreme,
of fanaticism, gained adherents; both rationalism and fanaticism were
alike hostile to “the unaltered Augsburg Confession and the other
Symbolical Books,” and a strange combination of elements, derived partly
from rationalism, and partly from fanaticism, temporarily held sway.
Dependence was now placed on human measures and inventions, designed for
the conversion of sinners and the edification of believers, rather than on
the divinely appointed means of grace, which men like Arndt and Muhlenberg
recognized as the only channels through which the Divine Spirit exercises
his influence. If they had lived among us during the second, third, and
fourth decades of this century, when their doctrines, and their mode of
preaching, were regarded by many as antiquated, or unsuited to a supposed
higher grade of religious development, they would have readily predicted
the results—fanaticism, latitudinarianism in doctrine, an evanescent
emotional religion, and, by consequence, the rejection, in whole or in
part, of the Augsburg Confession and the other Symbolical Books.

§ 43. God, in his mercy, has interposed. The doctrines which Arndt,
Muhlenberg, and men of the old faith, regarded as the life-blood of a
healthy, scriptural religion, are regaining their authority. Many still
reject them; the old faith of the church—Bible truth, is unwelcome to an
ignorant, rationalistic, and unconverted heart. But others have been
taught by observation and experience that mere human measures and
inventions cannot conduct to a healthy and permanent religion, and that
divine truth, as taught in the Scriptures, and set forth in our Symbolical
Books, and the other means of grace given to the Church by its divine
Head, are the only sources from which such a healthy religion can proceed.
In this spirit Arndt wrote the “True Christianity,” and by this spirit the
Synod of Pennsylvania is animated. This ecclesiastical body desires to
take away all glory from man, and to give it all to Christ. One of the
results of its attachment to our ancient and holy faith, is the
publication of the present volume, in which the author so eloquently and
affectionately urges all men to repent, to believe in Christ, and to lead
a holy life.

§ 44. The divine blessing has so remarkably attended the use of Arndt’s
“True Christianity,” in the original language, and in its various
translations, that the present editor humbly entertains the hope that the
time and labor expended by him in preparing this new edition, may also be
of avail. And he prays that the “True Christianity” may continue the work
which it has already performed, and instruct, guide, and comfort anew the
souls of its readers, to the praise and glory of God.

C. F. S.

PHILADELPHIA, August, 1868.





BOOK I.


Wherein True Christianity, Sincere Sorrow For Sin, Repentance, Faith, And
           The Holy Life Of The True Christian, Are Considered.




The Author’s Preface To The First Book.


Christian Reader! That the holy Gospel is subjected, in our age, to a
great and shameful abuse, is fully proved by the ungodly and impenitent
life of those who loudly boast of Christ and of his word, while their
unchristian life resembles that of persons who dwell in a land of heathens
and not of Christians. Such an ungodly course of conduct furnished me with
an occasion for writing this Treatise; it was my object to show to plain
readers wherein true Christianity consists, namely, in the exhibition of a
true, living, and active faith, which manifests itself in genuine
godliness and the fruits of righteousness. I desired to show that we bear
the name of _Christians_, not only because we ought to believe in Christ,
but also because the name implies that we live in Christ, and that He
lives in us. I further desired to show that true repentance proceeds from
the inmost centre of the heart; that the heart, mind, and affections must
be changed; that we must be conformed to Christ and His holy Gospel; and
that we must be renewed by the word of God, and become new creatures. For
even as every seed produces fruit of a like nature, so the word of God
must daily produce in us new spiritual fruits. If we become new creatures
by faith, we must live in accordance with our new birth. In a word, Adam
must die, and Christ must live, in us. It is not sufficient to acquire a
knowledge of the word of God; it is also our duty to obey it practically,
with life and power.

2. There are many who suppose that Theology is merely a science, or an art
of words, whereas it is a living experience and practical exercise.—Every
one now aims at acquiring eminence and distinction in the world; but no
one is willing to learn how to be devout. Every one now seeks out men of
great learning, who can teach arts, languages, and wisdom; but no one is
willing to learn from our only Teacher, Jesus Christ, how to become meek
and sincerely humble; and yet His holy and living example is the true rule
for our life and conduct, and, indeed, constitutes the highest wisdom and
knowledge; so that we can with truth declare, “The pure life of Christ
opens all knowledge to us.”

3. Every one is very willing to be a servant of Christ; but no one will
consent to be His follower. And yet He says: “If any man serve me, let him
follow me.” John 12:26. Hence, he who truly serves and loves Christ, will
also follow him; and he who loves Christ, will also love the example of
His holy life, His humility, meekness, patience, as well as the cross,
shame, and contempt which He endured, although the flesh may thereby
suffer pain. And although we cannot, in our present weakness, perfectly
imitate the holy and exalted life of Christ (which, indeed, is not
intended in my Book), nevertheless, we ought to love it, and long to
imitate it more fully; for thus we live in Christ, and Christ lives in us,
according to the words of St. John: “He that saith he abideth in him ought
himself also so to walk, even as he walked.” 1 John 2:6. It is now the
disposition of the world to acquire a knowledge of all things; but that
which is better than all other knowledge, namely, “to know the love of
Christ” (Eph. 3:19), no one desires to acquire. But no man can love
Christ, who does not imitate his holy life. There are many—a majority,
indeed, of men in this world—who are ashamed of the holy example of
Christ, namely, of his humility and lowly condition; that is, they are
ashamed of the Lord Jesus Christ; of them he says: “Whosoever shall be
ashamed of me and of my words, in this adulterous and sinful generation,
of him also shall the Son of man be ashamed,” etc. Mark 8:38. Christians
now desire a Christ of imposing appearance, who is magnificent, rich, and
conformed to the world; but no one desires to receive, to confess, and to
follow the poor, meek, despised, and lowly Christ. He will, therefore,
hereafter say: “I never knew you” (Matt. 7:23); ye were not willing to
know me in my humility, and therefore I do not know you in your pride.

4. Not only, however, is ungodliness, in all its forms, at variance with
Christ and true Christianity, but it is also the cause of the daily
accumulation of the displeasure of God, and of the penalties which he
inflicts; insomuch that he fits all creatures to be avengers, and that
heaven and earth, fire and water, are made to contend against us; so that
all nature is thereby sorely distressed, and well-nigh overwhelmed. Hence,
a season of affliction must be expected; war, famine, and pestilence; yea,
the last plagues are coming in with such violence, that we are exposed to
the assaults of nearly every creature. For even as the terrible plagues of
the Egyptians overtook them before the redemption and departure of the
children of Israel from Egypt, so, too, before the redemption of the
children of God occurs, dreadful and unheard-of plagues will overtake the
ungodly and impenitent. It is therefore high time to repent, to begin
another course of life, to turn from the world to Christ, to believe truly
in him, and to lead a Christian life in him, so that we may securely
“dwell in the secret place of the Most High, and abide under the shadow of
the Almighty.” Ps. 91:1. Such is also the exhortation of the Lord: “Watch
ye therefore, and pray always, that ye may be accounted worthy to escape
all these things.” Luke 21:36. The same is also testified in Ps. 112:7.

5. Now, to this end, my Christian reader, this book may, to a certain
extent, serve thee as a guide, showing thee not only how thou mayest,
through faith in Christ, obtain the remission of thy sins, but also how
thou mayest avail thyself of the grace of God, in order to lead a holy
life; and how thou mayest demonstrate and adorn thy faith by a Christian
walk and conversation. For true Christianity consists, not in words, nor
in any external show, but in a living faith, from which proceed fruits
meet for repentance, and all manner of Christian virtues, as from Christ
himself. For as faith is hidden from human view, and is invisible, it must
be manifested by its fruits; inasmuch as faith derives from Christ all
that is good, righteous, and blessed.

6. Now, when faith waits for the blessings which are promised to it, the
offspring of this faith is _hope_. For what else is hope but a constant
and persevering expectation, in faith, of the blessings which are
promised? But when faith communicates to a neighbor the blessings which it
has itself received, _love_ is the offspring of such a faith, imparting to
the neighbor that which it has itself received from God; and when faith
endures the trial of the cross, and submits to the will of God, it brings
forth _patience_. But when it sighs under the burden of the cross, or
offers thanks to God for mercies which it has received, it gives birth to
_prayer_. When it compares the power of God, on the one hand, with the
misery of man, on the other, and submits unresistingly to the will of God,
_humility_ is the fruit. And when this faith diligently labors that it may
not lose the grace of God, or, as St. Paul says: “worketh out salvation
with fear and trembling” (Phil. 2:12), then the _fear of God_ is the
result.

7. Thus thou seest that all the Christian virtues are the offspring of
faith, proceed from faith, and cannot be separated from faith, their
common source, if they are indeed genuine, living, and Christian virtues,
proceeding ultimately from God, from Christ, and from the Holy Spirit.
Hence no work can be acceptable to God without faith in Christ. For how
can true hope, sincere love, persevering patience, earnest prayer,
Christian humility, and a childlike fear of God, exist without faith? All
must be drawn from Christ, the well of salvation (Isa. 12:3), through
faith, as well righteousness, as all the fruits of righteousness. But take
great care, my reader, that thou do not connect thy works, the virtues
which thou hast commenced to practise, or the gifts of the new life, with
thy justification before God. For in this matter, man’s works, merit,
gifts, and virtue, however lovely these may appear to be, have no
efficacy; our justification depends solely on the exalted and perfect
merit of Jesus Christ, apprehended by faith, even as it is set forth in
chap. V, XIX, XXXIV, and XLI, of this book, and in the first three
chapters of Book II. Take great care, therefore, not to confound the
righteousness of faith, on the one hand, and the righteousness of a
Christian life, on the other; but rather to make a clear distinction
between them; for here the whole foundation of our Christian religion is
involved. Still, thy repentance must be the great concern of thy life, for
otherwise thou hast no true faith, such as daily purifies, changes, and
amends the heart. Thou must, moreover, know that the consolations of the
Gospel cannot be effectually applied, unless they have been preceded by a
genuine godly sorrow, the result of which is a bruised and contrite heart;
for we read that “to the poor the gospel is preached.” Luke 7:22. How,
indeed, can faith give life to the heart, unless that heart has been
previously put to death by sincere sorrow and a thorough knowledge of sin?
Do not, therefore, imagine that repentance is a slight and easy work.
Remember the solemn and severe language of the Apostle Paul, when he
commands us to mortify and crucify the flesh, with the affections and
lusts, to offer the body as a sacrifice, to die unto sin, to be crucified
unto the world. Col. 3:5; Rom. 6:6; 12:1; 1 Pet. 2:24; Gal. 5:24; 6:14.
Truly, none of these things can result, when we gratify the flesh. Nor do
the holy prophets employ cheerful terms when they call for a contrite and
broken heart, and say: “Rend your heart—weep and lament.” Joel 2:13, 17;
Jer. 4:8. But where is such repentance now exhibited? The Lord Jesus
Christ, when alluding to it, demands that we should deny ourselves, and
renounce all that we have, if we desire to be his disciples. Luke 9:23;
Matt. 16:24. Verily, all this can never proceed from a gay, trifling, and
light mind; of this the evidence may be found in the seven Penitential
Psalms of David. The Scriptures abound in illustrations of the jealousy of
God, who demands both repentance and its fruits, without which eternal
salvation cannot be obtained. But afterwards the consolations of the
Gospel manifest their power. And both such repentance, and such
consolation, are solely the work of the Spirit of God, through the Word.

8. Now this Book which I have written, specially treats of such sincere
and earnest repentance of the heart, of the exhibition of faith in the
life and conduct, and of the spirit of love which should animate all the
acts of the Christian; for that which proceeds from Christian love, is, at
the same time, the fruit of faith. It is true that I have referred to some
earlier writers, such as Tauler, Thomas á Kempis, and others, who may seem
to ascribe more than is due to human ability and works; but my whole Book
is designed to counteract such an error. I would, therefore, kindly
request the Christian reader to remember the great object for which I
wrote this Book. He will find that its main purpose is this: To teach the
reader how to perceive the hidden and connate abomination of Original Sin;
to set forth distinctly our misery and helplessness; to teach us to put no
trust in ourselves or our ability; to take away everything from ourselves,
and to ascribe all to Christ, so that He alone may dwell in us, work all
things in us, alone live in us, and create all things in us, because he is
the beginning, middle, and end, of our conversion and salvation. All this
has been plainly and abundantly explained in many passages of this Book;
and, at the same time, the doctrines of the Papists, Synergists, and
Majorists, have been expressly refuted and rejected. The doctrine,
moreover, of justification by faith, has been set forth in this Book, and
especially in Book II., in the most pointed and explicit manner. In order,
however, to obviate all misapprehensions, I have subjected the present
edition to a very careful revision, and I beg the reader to receive the
editions which have appeared in Frankfort and other places, in the sense
in which the present Magdeburg edition is to be received. I also affirm,
that this Book, as well in all other articles and points, as also in the
articles of Free Will, and of the Justification of a poor sinner before
God, is not to be understood in any other manner than in accordance with
the Symbolical Books of the churches of the Augsburg Confession, namely,
the first UNALTERED AUGSBURG CONFESSION, the APOLOGY, the SMALCALD
ARTICLES, the TWO CATECHISMS of Luther, and the FORMULA OF CONCORD.

May God enlighten us all by his Holy Spirit, so that we may be sincere and
without offence, both in our faith and in our life, till the day of Christ
(which is near at hand), being filled with the fruits of righteousness,
unto the glory and praise of God! Amen.




Chapter I.


                 Showing What The Image Of God In Man Is.


    _Be renewed in the spirit of your mind; and ... put on the new
    man, which after God is created in righteousness and true
    holiness._—EPH. 4:23, 24.


The image of God in man, is the conformity of the soul of man, of his
spirit and mind, of his understanding and will, and of all his faculties
and powers, both bodily and mental, to God and the Holy Trinity. For the
decree of the Holy Trinity was thus expressed: “_Let us_ make man in our
image, after our likeness,” etc. Gen., 1:26.

2. It is evident, therefore, that, when man was created, the image of the
Trinity was impressed on him, in order that the holiness, righteousness,
and goodness of God, might shine forth in his soul; diffuse abundant light
through his understanding, will, and affections; and visibly appear even
in his life and conversation: that, consequently, all his actions, both
inward and outward, might breathe nothing but divine love, purity, and
power, and, in short, that the life of man upon earth might resemble that
of the angels in heaven, who are always engaged in doing the will of their
Heavenly Father. In thus impressing his image on man, God designed to
delight and rejoice in him, just as a father rejoices in a child born
after his own image: for as a parent, beholding himself, or _another
self_, in his offspring, cannot but feel the greatest complacency and
delight; so, when God beheld the express character of his own Person
reflected in an image of himself, his “delights were with the sons of
men.” Prov. 8:31. Thus it was God’s chief pleasure to look on man, in whom
he rejoiced, and rested, as it were, from all his labor; considering him
as the great _masterpiece_ of his creation, and knowing that in the
perfect innocence and beauty of man, the excellency of his own glory would
be fully set forth. And this blessed communion our first parents and their
posterity were always to have enjoyed, had they continued in the likeness
of God, and rested in him and in his will; who, as he was their author,
was also to be their end.

3. It undoubtedly is the essential property of every image, that it be a
just representation of the object which it is intended to express; and as
the reflection in a mirror is vivid in a degree proportioned to the
clearness of the mirror itself, so the image of God becomes more or less
visible, according to the purity of the soul in which it is beheld.

4. Hence God originally created man perfectly pure and undefiled; that so
the divine image might be beheld in him, not as an empty, lifeless shadow
in a glass, but as a true and living image of the invisible God, and as
the likeness of his inward, hidden, and unutterable beauty. There was an
image of the wisdom of God, in the _understanding_ of man; of his
goodness, gentleness, and patience, in the _spirit_ of man; of his divine
love and mercy, in the _affections_ of man’s heart. There was an image of
the righteousness and holiness, the justice and purity of God, in the
_will_ of man; of his kindness, clemency, and truth, in all the _words_
and _actions_ of man; of his almighty power, in man’s _dominion_ over the
earth, and inferior creatures; and lastly, there was an image of God’s
eternity, in the _immortality_ of the human soul.

5. From the divine image thus implanted in him, man should have acquired
the knowledge both of _God_ and of _himself_. Hence he might have learned,
that God, his Creator, is all in all, the Being of beings, and the chief
and only BEING, from whom all created beings derive their existence, and
in whom, and by whom, all things that are, subsist. Hence, also, he might
have known, that God, as the Original of man’s nature, is all that
_essentially_, of which he himself was but the image and representation.
For since man was to bear the image of the divine goodness, it follows
that God is the sovereign and universal goodness _essentially_ (Matt.
19:17); and, consequently, that God is essential love, essential life, and
essential holiness, to whom alone (because he is all this _essentially_),
worship and praise, honor and glory, might, majesty, dominion, and virtue,
are to be ascribed: whereas these do not appertain to the creature, nor
belong to anything but God alone.

6. From this image of the Divine Being, man should further have acquired
the knowledge of _himself_. He should have considered what a vast
difference there was between God and himself. Man is not God, but God’s
_image_; and the image of God ought to represent nothing but God. He is a
portraiture of the Divine Being; a character, an image, in which God alone
should be seen and glorified. Nothing therefore ought to live in man,
besides God. Nothing but the Divinity should stir, will, love, think,
speak, act, or rejoice in him. For if anything besides God live or work in
man, he ceases to be the image of God; and becomes the image of that which
thus lives and acts within him. If therefore a man would become, and
continue to be, the image of God, he must wholly surrender himself to the
Divine Being, and submit entirely to his will; he must suffer God to work
in him whatsoever he pleases; so that, by denying his own will, he may do
the will of his Heavenly Father without reserve, being entirely resigned
to God, and willing to become a holy instrument in his hands, to do his
will and his work. Such a man follows not his _own_ will, but the will of
God; he loves not himself, but God; seeks not his own honor, but the honor
of God. He covets no estates nor affluence for himself, but refers all to
the Supreme Good; and so being contented to possess him, rises above the
love of the creature and the world. And thus ought man to divest himself
of all love of himself and the world, that God alone may be all in him,
and work all in him, by his Holy Spirit. Herein consisted the perfect
innocence, purity, and holiness of man. For, what greater innocence can
there be, than that a man should do, not his own will, but the will of his
Heavenly Father? Or what greater purity, than that man should suffer God
to work in him, and to do everything according to His pleasure? Or, what
greater holiness, than to become an instrument in the hands of the Spirit
of God? To resemble a child, in whose breast self-love and self-honor do
not yet prevail, is, in truth, the highest simplicity.

7. Of this entire devotedness to the Divine will, our Lord Jesus Christ,
while he sojourned in our world, was a _perfect_ example. He sacrificed
his own will to God his Father, in blameless obedience, humility, and
meekness; readily depriving himself of all honor and esteem, of all
self-interest and self-love, of all pleasure and joy; and leaving God
alone, to think, speak, and act, in him, and by him. In short, he
invariably made the will and pleasure of God his own, as the Father
himself testified by a voice from Heaven: “This is my beloved Son, in whom
I am well pleased.” Matt. 3:17. The Lord Jesus Christ, blessed forever, is
the true Image of God, in whom nothing appears but God himself, and such
manifestations as are agreeable to his nature; namely, love, mercy,
long-suffering, patience, meekness, gentleness, righteousness, holiness,
consolation, life, and everlasting blessedness: for by him, the invisible
God was willing to be discovered and made known to man. He is indeed the
image of God in a more sublime sense; that is, according to his
_Divinity_, by virtue of which, he is himself very God, the express and
essential image of his Father’s glory, in the infinite splendor of the
uncreated light. Heb. 1:3. But of this point no more can at present be
said: our design being to speak of him only as he lived and conversed in
his holy _humanity_, while he tabernacled upon the earth.

8. It was in such a holy innocence as this, that the image of God was, in
the beginning, conferred on Adam, which he should have preserved in true
humility and obedience. Sufficient it surely was for him, that he was made
capable of all the benefits of the divine image; of sincere and unmixed
love and delight; of undisturbed and solid tranquillity of mind; of power,
fortitude, peace, light, and life. But not duly reflecting that he himself
was not the _chief good_, but merely a mirror of the Godhead, formed
purposely to receive the reflection of the divine nature, he erected
himself into a _God_; and thus choosing to be the highest _good_ to
himself, he was precipitated into the greatest of all evils, being
deprived of this inestimable image, and alienated from that communion with
God, which, by virtue of it, he before enjoyed.

9. Had self-will, self-love, and self-honor, been excluded, the image of
God could not have departed from man; but the Divine Being would have
continued to be his sole glory, honor, and praise. As everything is
capable of its like and not of its contrary, and in its like acquiesces
and delights, so man, being in the similitude of God, was thereby prepared
to receive God into himself, who was also ready to communicate himself to
man, with all the treasures of his goodness; goodness being of all things
the most communicative of itself.

10. Finally, man ought to have learned from the image of God, that by
means of it he is united to God; and that in this union, his true and
everlasting tranquillity, his rest, peace, joy, life, and happiness alone
consist. He should have learned that all restlessness of mind and vexation
of spirit, arise from nothing but a breach of this union, by which he
ceases to be the image of God; for man no sooner turns to the creature,
than he is deprived of that eternal good which is to be derived from God
alone.




Chapter II.


                           Of The Fall Of Adam.


    _As by one man’s disobedience many were made sinners, so by the
    obedience of one shall many be made righteous._—ROM. 5:19.


The fall of Adam was disobedience to God, by which man turned away from
the Divine Being to himself, and robbed God of the honor due to him alone,
in that he _himself_ thought to be _as God_. But while he thus labored to
advance himself, he was stripped of that divine image, which the Creator
had so freely conferred on him; divested of hereditary righteousness; and
bereaved of that holiness with which he was originally adorned; becoming,
as it regards his _understanding_, dark and blind; as to his _will_,
stubborn and perverse; and as to all the powers and faculties of the soul,
entirely alienated from God. This evil has infected the whole mass of
mankind, by means of a fleshly generation; and has been inherited by all
men. The obvious consequence arising from this is, that man is become
spiritually dead and the child of wrath and damnation, until redeemed from
this miserable state by Jesus Christ. Let not then any who are called
Christians deceive themselves with regard to Adam’s fall. Let them be
cautious, how they attempt to extenuate or lessen the transgression of
Adam, as though it were a small sin, a thing of little consequence, and,
at the worst, but the eating of an apple. Let them rather be assured, that
the guilt of Adam was that of Lucifer, namely, _he would be as God_: and
that it was the same most grievous, heinous, and hateful sin in both.

2. This apostasy (for it was nothing less), was, at first, generated in
the heart, and then made manifest by the eating of the forbidden fruit.
Though man was numbered with the sons of God; though he came forth from
the hands of the Almighty spotless both in body and in soul, and was the
most glorious object in the creation; though, to crown all, he was not
only a son, but the _delight_ of God; yet not knowing how to rest
satisfied with these high privileges, he attempted to invade Heaven, that
he might be yet higher; and nothing less would suffice him, than to exalt
himself like unto God. Hence, he conceived in his heart enmity and hatred
against the Divine Being, his Creator and Father, whom, had it been in his
power, he was disposed utterly to undo. Who could commit a sin more
detestable than this? or what greater abomination is there, that it was
possible to meditate?

3. Hence it was, that man became inwardly like Satan himself, bearing his
likeness in the heart; since both had now committed the same sin, both
having rebelled against the majesty of Heaven. Man no more exhibits an
image of God, but rather that of the Devil; he no longer is an instrument
in the hands of God, but is become an organ of Satan, and is thereby
rendered capable of every species of diabolical wickedness: so that,
having lost that image which was heavenly, spiritual, and divine, he is
altogether earthly, sensual, and brutish. For the devil, designing to
imprint his own image upon man, fascinated him so entirely by a train of
enticing and deceitful words, that man permitted him to sow that hateful
seed in his soul, which is hence termed the seed of the serpent; and by
which is chiefly meant, self-love, self-will, and the ambition of being as
God. On this account it is, that the Scriptures term those who are
intoxicated with self-love, “a generation of vipers.” Matt. 3:7. And all
those who are of a proud and devilish nature, “the seed (progeny) of the
serpent.” So the Almighty, addressing the serpent, says, “I will put
enmity between thee and the woman, and between thy seed and her seed.”
Gen. 3:15.

4. From this seed of the serpent nothing but deadly and horrible fruit can
possibly proceed; namely, Satan’s image, the children of Belial, the
children of the devil. John 8:44. As in every natural seed, how minute
soever it may be, are contained, in a most wonderful and hidden manner,
the nature and properties of the future plant, all its parts and
proportions, its branches, leaves, and flowers, in miniature; so in that
seed of the serpent, Adam’s self-love and disobedience (which has passed
unto all his posterity by a fleshly generation), there lies, as it were in
embryo, the tree of death, with its branches, leaves, and flowers, and
those innumerable fruits of unrighteousness which grow upon it. In short,
the whole image of Satan is secretly traced out there, with all its marks,
characters, and properties.

5. If we observe a little child with attention, we shall see how this
natural corruption displays itself from its very birth; and how self-will
and disobedience especially discover themselves, and break forth into
actions that effectually witness to the hidden root from which they
spring. Let us consider the child further, as it grows up to maturer
years. Observe the natural selfishness of the youth, his inbred ambition,
his thirst after worldly glory, his love of applause, his pursuit of
revenge, and his proneness to deceit and falsehood. And now these evils
multiply. Soon may be discovered in him vanity, arrogance, pride,
blasphemy, vain oaths, awful curses, frauds, skepticism, infidelity,
contempt of God and his holy Word, and disobedience to parents and
magistrates: wrath and contentiousness; hatred and envy; revenge and
murder, and all kinds of cruelty; especially if outward occasions offer
themselves, and call forth into action this latent and deadly seed, and
the various evils of Adam’s depraved nature. In proportion as such
occasions continue to present themselves, we shall observe the appearance
of other vices; wantonness, adulterous thoughts, lewd imaginations,
obscene discourses, lascivious gestures, and all “the works of the flesh:”
we shall behold drunkenness, rioting, and every species of intemperance;
fickleness, excessive wantonness, and all that can please the appetite,
the lust of the eye, and the pride of life. And besides these, there may
soon be discovered, covetousness, extortion, chicanery, sophistry,
imposture, and every description of sinister practice; together with
knavery, overreaching in trade, and, in short, the whole troop, or rather
army of sins, iniquities, and crimes, which are so various and so many,
that it is impossible to recount or declare the number of them; according
to the words of the prophet Jeremiah, “the heart is deceitful above all
things, and desperately wicked; who can know it?” Ch. 17:9. And if to
those already enumerated there be added, in the last place, the seducing
and false spirits; then may be observed schisms in the church, wicked and
dangerous heresies, yea, the abjuring of God and Christ, idolatry, the
denial of the faith, hatred and persecution of the truth, the sin against
the Holy Ghost, with every kind of corruption in doctrine, perversion of
the Scriptures, and strong delusion. Now, what are all these but the image
of Satan, and the fruits of the serpent’s seed sown in man?

6. Who could ever have supposed that such a depth of wickedness and
depravity could be found in such a weak and helpless child; that so
venomous a principle, so corrupt a heart, lay hid in a babe apparently so
harmless? Who could possibly have believed this, had not man himself, by
his sinful and abominable life, by the imaginations of his thoughts (being
“only evil continually,” and desperately bent on what is bad), of his own
will brought it to light, and expressed, from his childhood, what was
before concealed as in a seed? Gen. 6:5; 8:21.

7. Oh! most vile and most accursed root! from which springs the poisonous
tree that is so fruitful in the production of every kind of plague. Oh,
seed of the serpent, most hateful, most dreadful! from which an image at
once so deformed and foul is generated; and which continually enlarges
itself, as it is excited by outward temptations and by the scandals of the
world. Full well might the blessed Jesus so solemnly and strictly forbid,
that any, by bad example, should offend little children; knowing that the
seed of the serpent lurks in them, as the deadly poison in the venomous
worm, ready to break forth into open acts of sin, whenever an occasion
presents itself.

8. Learn, then, O man! to know the fall of Adam, and the true nature of
Original Sin. Learn, if thou art wise, to discern it in thyself. Examine
it, not slightly and carelessly, but deeply, and as the importance of the
matter deserves; for this infection is greater, this depravation deeper
and more deadly, than can possibly be expressed by words, or even be
conceived in idea. “Know thyself!” and deeply consider what thou art, O
man! since the fall of thy first father; how thou, who wast in the image
of God, art become the image of Satan, an epitome of all his wicked
tendencies, and art conformed to Satan in all malice and ungodliness. For
as in the image of God all the divine virtues and properties are
contained, so in the image of the Devil, which man, by turning himself
from God, has contracted, all the vices and properties are to be found,
and the very nature of the Devil himself. For, as man, before the fall,
bore the image of the heavenly Adam, that is, was altogether heavenly,
spiritual, and divine; so, since the first apostasy, he carries about with
him the image of the earthly Adam, being inwardly earthly, carnal, and
corrupt.

9. Lo! he is become as one of the beasts of the field. For what, O fallen
man! is thy wrathfulness? and to whom does it more properly belong, to the
lion, or to man? And do not thine envy and thy greediness betray in thee
the nature of the dog and of the wolf? And with regard to thy uncleanness
and gluttony, are not these evidences of a swinish nature? Didst thou,
indeed, but rightly examine thine own breast, thou wouldst there discover
a world of unclean and noxious beasts. Even in the tongue, that “little
member,” there may be found, according to St. James, a lake of
pestilential and creeping things, a hold of every foul spirit, the cage of
every filthy and hateful bird (Isaiah 13:21; Rev. 18:2), and, in a word, a
“world of iniquity.” James 3:6. Often, alas! do we make such progress in
wickedness as to surpass in wrath and fury the beasts of prey; in
ravenousness and violence, the wolf; in subtilty and cunning, the fox; in
malice and virulence, the serpent; and in filthiness and obscenity, the
swine. Hence it was, that our Lord termed Herod a fox, and the unholy, in
general, dogs and swine; to whom that which is holy should not be given.
Luke 13:32; Matt. 7:6.

10. Whosoever, therefore, fails to correct this corruption of nature, by
being truly converted and _renewed_ in Christ Jesus, but dies in the state
which has been described, must retain, forever, this bestial and Satanical
nature. He must be arrogant, haughty, proud, and devilish, throughout
eternity. And when he shall have neglected the time of his purification
here, he shall bear about with him the image of Satan in the blackness of
darkness forever; as a testimony, that while he was in the world, he did
not live in Christ, nor was renewed after the image of God. “For without
are dogs and sorcerers, and whosoever loveth and maketh a lie.” Rev. 21:8;
22:15.




Chapter III.


         Showing How Man Is Renewed In Christ Unto Eternal Life.


    _In Christ Jesus neither circumcision availeth anything, nor
    uncircumcision, but a new creature._—GAL. 6:15.


The _New Birth_ is a work of the Holy Ghost, by which man, of a sinner, is
made righteous; and from being a child of damnation and wrath, is made a
child of grace and salvation. This change is effected through faith, the
word of God and the Sacraments; and by it, the heart, and all the powers
and faculties of the soul (more particularly the understanding, will, and
affections), are renewed, enlightened, and sanctified in Christ Jesus, and
are fashioned after his express likeness. The new birth comprehends two
chief blessings, namely, justification, and sanctification, or the renewal
of man. Tit. 3:5.

2. The birth of every real Christian is twofold. The first is “after the
flesh,” the second, “after the spirit;” the first is from beneath, the
second from above; the first is earthly, but the second heavenly. The one
is carnal, sinful, and accursed, as descending from the first Adam by the
seed of the serpent, after the similitude and image of the Devil; and by
this, the earthly and carnal nature is propagated. The other, on the
contrary, is spiritual, holy, and blessed, as derived from the second
Adam; after the likeness of the Son of God: and by this is propagated the
heavenly and spiritual man, the seed and image of God.

3. There is therefore in the Christian a _twofold_ line of descent; and,
consequently, _two_ men, as it were, exist in one and the same person. The
fleshly lineage is derived from Adam, and the spiritual lineage from
Christ, through faith: for as the old birth of Adam is in man by nature,
even so must the new birth of Christ be in him by grace. This is the old
and new man, the old and new birth, the old and new Adam, the earthly and
heavenly image, the flesh and the Spirit, Adam and Christ in us, and also,
the outward and inward man.

4. Let us now proceed to notice how we are regenerated by Christ. As the
old birth is propagated carnally from Adam, so the new birth is
spiritually propagated from Christ, through the word of God. This word is
the seed of the new creature: for we are “born again, not of corruptible
seed, but of incorruptible, by the word of God, which liveth and abideth
forever.” 1 Peter 1:23. And, again, “Of his own will begat he us with the
word of truth, that we should be a kind of first-fruits of his creatures.”
James 1:18. The word of God produces faith; and faith again apprehends the
word of God, and in that word embraces Jesus Christ and the Holy Ghost, by
whose spiritual efficacy and virtue man is regenerated or born anew. In
other words, regeneration is effected, in the first place, by the _Holy
Ghost_; and this is what Christ means by being “born of the Spirit” (John
3:5); secondly, by _faith_; whence it is said,—“whosoever believeth that
Jesus is the Christ, is born of God” (1 John 5:1); and thirdly, by holy
_Baptism_; according to that passage of Scripture, “Except a man be born
of water and of the Spirit, he cannot enter into the kingdom of God.” John
3:5.

5. In Adam, man has inherited the chief evils; as sin, divine wrath,
death, Satan, hell, and damnation; but in Christ, he is restored to the
possession of the chief blessings, as righteousness, grace, blessing,
power, a heavenly life, and eternal salvation. From Adam, man inherits a
carnal spirit, and is subjected to the rule and tyranny of the evil
spirit; but from Christ, he obtains the Holy Spirit, with his gifts,
together with his comforting guidance. From Adam, man has derived an
arrogant, proud, and haughty spirit; but if he would be born again and
renewed in his mind, he must receive from Christ, by faith, an humble,
meek, and upright spirit. From Adam, man inherits an unbelieving,
blasphemous, and most ungrateful spirit; and it is his duty to obtain from
Christ a believing spirit, that will prove faithful, acceptable, and
well-pleasing to God. From Adam, a disobedient, violent and rash spirit is
inherited; but from Christ, we imbibe, through faith, the spirit of
obedience, gentleness, and modesty, and the spirit of meekness and
moderation. From Adam, we, by _nature_, inherit a spirit of wrath, enmity,
revenge, and murder; but from Christ, we, by faith, acquire the spirit of
long-suffering, love, mercy, forgiveness, and universal goodness and
benignity. From Adam, man, by nature, inherits a covetous heart, a
churlish, merciless spirit, that seeks only to profit self, and grasp at
that which is the right of another; but from Christ, is obtained, by
_faith_, the spirit of mercy, compassion, generosity, and mildness. From
Adam proceeds an unchaste, unclean, and intemperate spirit; but from
Christ, a spirit of chastity, purity, and temperance, may be obtained.
From Adam, there is communicated to man a spirit full of calumny and
falsehood; while on the other hand, he acquires from Christ the spirit of
truth, of constancy, and of integrity. Lastly, we receive from Adam a
brutish and earthly spirit; and from Christ, a spirit from above, which is
altogether heavenly and divine.

6. Hence, it behooved Christ to take upon himself our nature, and to be
conceived and anointed by the Holy Ghost, in order that we might all
receive of his fulness. It was requisite that “the Spirit of the Lord
should rest upon him, the spirit of wisdom and understanding, the spirit
of counsel and might, the spirit of knowledge and of the fear of the Lord”
(Isa. 11:2), that so human nature might in him, and by him, be restored
and renewed, and that we, in him, by him, and through him, might become
new creatures. This is accomplished by receiving from Christ, the spirit
of wisdom and understanding, for the spirit of folly; the spirit of
counsel, for that of madness; the spirit of might, for that of cowardice
and fear; the spirit of knowledge, instead of our natural blindness; and
the spirit of the fear of the Lord, instead of the spirit of impiety and
infidelity.

7. It is in this heavenly change that the new life and the new creation
within us consist. For as, in Adam we are all spiritually dead, and
incapable of performing any works, except those of death and darkness; so,
in Christ, we must be made alive (1 Cor. 15:22) and do the works of light
and life. As, by a _carnal generation_, we have inherited sin from Adam;
so, by _faith_, we must inherit righteousness from Christ. As, by a
fleshly descent from Adam, pride, covetousness, lust, and all kinds of
impurity, are entailed upon us; so by the spirit of Christ, our nature
ought to be renewed, and all pride, covetousness, lust, and envy, be
mortified within us. And thus is it necessary that we should, from Christ,
derive a new spirit, heart, and mind; even as we derived from Adam our
sinful flesh.

8. With reference to this great work of regeneration, Christ is called
“the everlasting Father” (Isa. 9:6), and we are renewed in him to life
eternal, being here regenerated into his likeness, and made in him new
creatures. And if our works ever prove acceptable in the sight of God,
they must spring from this principle of the new birth; that is, from
Christ, his Spirit, and an unfeigned faith.

9. Henceforth we must live in the new birth, and the new birth in us; we
must be in Christ, and Christ in us: we must live in the spirit of Christ,
and the spirit of Christ in us. Gal. 2:20. This regeneration with its
attendant fruits, is described by St. Paul, as the being “renewed in the
spirit of our mind,” “putting off the old man,” and the being “transformed
into the image of God.” He likewise considers it as the being “renewed in
knowledge after the image of him that created us,” and “the renewing of
the Holy Ghost.” Eph. 4:23; 2 Cor. 3:18; Col. 3:10; Tit. 3:5. It is termed
by Ezekiel, “taking away the stony heart, and giving a heart of flesh.”
Ch. 11:19. Hence it appears how the regeneration of man proceeds from the
incarnation of Jesus Christ. As man, by ambition, pride, and disobedience,
turned himself from God; so his apostasy could not be expiated and
removed, except by the extreme humility, lowliness, and obedience of the
Son of God. And as Christ, when upon earth, was most humble in his
conversation among men, so it is necessary, O man! that he should be the
same in thee; that he should dwell in thy soul, and restore the image of
God in thee.

10. And now, O man! contemplate the perfectly amiable, lowly, obedient,
and patient Jesus, and learn of him; live as he lived, yea, live in him,
and tread in his steps. For what was the cause of his living upon earth?
It was that he might become thy example, thy mirror, and the rule of thy
life. He, _he_ only, is the rule of life, and the pattern which every
Christian should strive to imitate. It is not the rule of any _man_
whatsoever. There is but one example,—Christ; and him the Apostles have,
with one consent, set before us for our imitation. And in the same manner
are we called to view his passion, death, and resurrection: even that
thou, O man! shouldest with him, die unto sin; and in him, with him, and
by him, spiritually rise again, and walk in newness of life, “even as he
also walked.” Rom. 6:4.

11. Thus may we see, how our regeneration arises from the passion, death,
and resurrection, of our gracious Lord and Saviour, Jesus Christ. Hence,
St. Peter saith, “God hath begotten us again unto a lively hope by the
resurrection of Jesus Christ from the dead.” 1 Pet. 1:3. And all the
apostles will everywhere be found to lay the foundation of repentance and
of a new life, in the passion of Christ. St. Peter, indeed, gives this
express charge: “Pass the time of your sojourning here in fear; forasmuch
as ye know that ye were not redeemed with corruptible things, as silver
and gold; but with the precious blood of Christ, as of a lamb without
blemish and without spot” (1 Pet. 1:17-19); in which we may observe, that
the ransom paid for our redemption is urged as the motive to a holy
conversation. The same apostle tells us, likewise, that “Christ his own
self bare our sins in his own body on the tree, that we, being dead to
sins, should live unto righteousness” (1 Peter 2:24); and Jesus himself
has said: “Thus it behooved Christ to suffer, and to rise from the dead
the third day: and that repentance and remission of sins should be
preached in his name.” Luke 24:46, 47.

12. It is evident, therefore, that from the passion and death of Christ,
proceed both the satisfaction made for our sins, and the renewing of our
nature by faith; and that they both are necessary to the restoration of
fallen man. The latter, as well as the former, is the blessed effect of
Christ’s passion, which worketh our renewal and sanctification. 1 Cor.
1:30. Thus the new birth in us proceeds from Christ. And as a means to
attain this end, holy Baptism has been instituted, wherein we are baptized
into the death of Christ, in order that we might die with him unto sin by
the power of his death, and rise again from sin by the power of his
resurrection.




Chapter IV.


        Of True Repentance, And The True Yoke And Cross Of Christ.


    _They that are Christ’s have crucified the flesh with the
    affections and lusts._—GAL. 5:24.


Repentance, or true conversion, is the work of the Holy Spirit, under the
influence of which, man, through the _law_, acknowledges his sin, and the
wrath of God provoked against it; and earnestly mourns over his offences;
and then, understanding, through the _Gospel_, the grace of God, by faith
in Christ Jesus, he obtains the remission of his sins. By this repentance,
the mortification or crucifying of the flesh, and of all carnal lusts and
pleasures, is carried on; together with the quickening of the spirit, or
the resurrection of the new man in Christ. Under the exercise of
repentance, therefore, the old Adam, with his corruptions, dies within us;
and Christ lives in us, by faith (Gal. 2:20); for we must be aware that
these two are inseparably connected. The resurrection of the spirit
follows the mortification of the flesh; and the quickening of the new man,
destroys and annihilates the old man; the ruin of the one, is the life and
resurrection of the other. “Though our outward man perish, yet the inward
man is renewed day by day.” 2 Cor. 4:16. We are, therefore, enjoined to
“mortify our members which are upon the earth” (Col. 3:5); and to “reckon
ourselves to be dead indeed unto sin, but alive unto God, through Jesus
Christ our Lord.” Rom. 6:11.

2. Let us, however, inquire why the flesh is thus to be mortified; and why
the whole body of sin is at last to be destroyed. It has been remarked
(Chap. II) that, by the fall of Adam, man became earthly, carnal, and
devilish; without God, and without love: for being without God, he was
also without love. Man was now turned from the love of God to the love of
the world, and especially of himself; so that in every situation, and
under all circumstances, he now studies, favors, flatters, counsels, and
applauds himself; and provides only for his own interest, honor, and
glory. All this is the consequence of Adam’s fall; who, while meditating
how he might erect himself, as it were, into _a God_, was involved,
together with all his posterity, in the same awful sin and perdition. This
depravation of human nature must of necessity be entirely removed; and
this can be effected only by serious repentance; by godly sorrow; by a
faith that apprehends the remission of sin; by the mortification of
sensual pleasure; and by the crucifixion of pride and self-love. For true
repentance consists not in putting away gross and open sins only; but it
requires that a man should enter his heart, and search into its inmost
recesses. The secret parts, the windings and the turnings of iniquity are
to be laid open; in order that the returning sinner may be thoroughly
renewed, and, at length, be converted from the love of himself, to the
love of God; from the love of the world, to a life of spirituality; and
from a participation of earthly pomps and pleasures, to a participation,
through faith, of the merits of Christ.

3. Hence it follows, that a man must deny himself (Luke 9:23); that is, he
must mortify his own will, and suffer himself to be entirely led by the
will of God. He must no longer love, seek, and esteem himself; but he must
account himself to be the unworthiest and most miserable of all creatures.
He must renounce all he has for the love of Christ; and trample on the
world, its pomps, and its vanities. He must pass by his own wisdom and
natural endowments, as though he beheld them not; he must confide in no
creature, but in God alone; yea, he must “hate his own life” (Luke 14:26),
that is, his carnal will and pleasures; his pride, covetousness, lust,
wrath, and envy. He must not please, but rather displease himself; nor
must he attribute anything to his own strength or ability. In a word, he
must be crucified to the world (Gal. 6:14), to the lust of the eyes and
the flesh, and to the pride of life. This, and this alone, is that true
repentance and mortification of the flesh, without which no man can ever
be a disciple of Jesus Christ. This only is conversion from self, the
world, and the devil, unto God (Acts 26:18); without which no one can
receive remission of sins, nor be saved.

4. This is the true cross and yoke of Christ; that of which the Saviour
spoke when he said, “Take my yoke upon you, and learn of me; for I am meek
and lowly in heart.” Matt. 11:29. As if he had said, “Thy self-love and
ambition must be removed by earnest and inward humility, of which thou
hast an example in me; and by the example of my meekness, must thy wrath
and desire of revenge be subdued.” This, to the new man, is an easy yoke
and a light burden; though, to the flesh, it may seem to be a most bitter
and afflictive cross. This is to crucify our own flesh, with the
affections and lusts. Gal. 5:24.

5. They, therefore, who are acquainted with no other cross than the
tribulations and afflictions of this life, greatly err; being ignorant of
that true cross, which we ought to bear after our Lord daily; namely,
inward repentance, and the mortification of the flesh; submitting to our
enemies with great patience; and overcoming the malice of slanderers by
humility and mildness, after the pattern which the Lamb of God has left
us. For it becomes us to follow the example of Christ, who renounced all
worldly splendor and glory, and everything that is commonly esteemed great
and noble.

6. This yoke of Christ is the real cross, which when a man bears he truly
dies to the world. It is not to retire into monasteries and cloisters, nor
to adopt a set of rules and orders for the regulation of life; for while
the heart remains disordered, and the love corrupt; while the man is
puffed up with spiritual pride, and a pharisaical contempt of others;
while he is devoted to lust, envy, hypocrisy, secret hatred and malice; he
does not die to the world, but altogether lives to it. This is not the
Christian yoke nor is it the cross of Christ; for these consist in
mortifying the flesh, with its sinful propensities; in turning away from
the world to God; in an inward and constant secret sorrow for our sins; in
a daily dying to the world, and living to Christ by faith; in following
his steps with sincere lowliness and humility; and in confiding only in
the grace of God in Christ Jesus.

7. To this unfeigned repentance, this true and inward conversion from the
world unto God, hath our blessed Lord called us. The imputation of his
righteousness and obedience, together with the remission of all our sins,
apprehended by faith, is promised to it alone. If we are destitute of
repentance, Christ profiteth us nothing; that is, we cannot then become
partakers of his grace and favor, nor of the efficacy of his merits;
because these can be applied only by a contrite, penitent, lowly, and
believing heart. And truly this is the fruit of the passion of Christ in
us, that we die to sin by a sincere repentance; as the fruit of his
resurrection is, that Christ may live in us, and we in him.

8. All this is necessary to render man that _new creature_ in Christ
Jesus, without which nothing availeth in the sight of God. 2 Cor. 5:17;
Gal. 6:15.

9. Hence, therefore, let us be instructed in the nature of true
repentance; lest we be led away into that common error, that the mere
relinquishment of some gross enormity, as theft, fornication, profaneness,
blasphemy, is the genuine and only repentance. It is certain, that this is
a kind of _external_ repentance; but it is no less so, that all the
Scriptures alike inculcate the necessity of an _inward_ repentance, which
takes possession of the whole soul. A man under the influence of this
repentance, not only supports a fair conversation in the world, but he
also denies and hates himself. Renouncing the world and all he calls his
own, and crucifying the flesh, he commits himself by faith to God alone;
and offers up to him a broken and contrite heart, as the sacrifice most
acceptable in his sight. This character of inward repentance is eminently
set forth in the Psalms of David, and particularly in those termed
Penitential.(4)

10. This is, therefore, the only true repentance, when the heart of the
sinner is inwardly torn with grief, and weighed down by heaviness; and
when, on the other hand, it is healed by faith and the remission of sin,
quickened by the infusion of divine joy, provoked to good works, and
thoroughly transformed and changed. Such a frame of mind cannot fail to be
attended also with an _external_ reformation of life and manners.

11. But, on the other hand, though a man be very serious in the
performance of bodily penances, and, from a dread of punishment, abstain
from the commission of notorious sins; yet if he continue unreformed and
unregenerate in his heart, and enter not upon that new and inward life
which it has been our object to describe, he will prove but a _castaway_
(1 Cor. 9:27) at last, notwithstanding the whole train of his external
acts. It will avail him nothing to cry, “Lord, Lord!” He will hear the
tremendous declaration, “I never knew you!” For most certain it is, that
not every one that saith, Lord, Lord, shall enter into the kingdom of
heaven, but those only who do the will of their Heavenly Father. Matt.
7:21-23. And under this awful sentence of divine majesty, all men are
comprised, of what rank or order so-ever, who do not truly and inwardly
repent, and who are not new creatures in Christ, for “if any man have not
the Spirit of Christ, he is none of his.” Rom. 8:9.




Chapter V.


                     Wherein Does True Faith Consist?


    _Whosoever believeth that Jesus is the Christ, is born of God._—1
    JOHN 5:1.


Faith is a sincere confidence, and a firm persuasion of the grace of God
promised to us in Christ Jesus, for the remission of sin and eternal life;
and it is enkindled in the heart, by the word of God and the Holy Spirit.
Through this faith we obtain the forgiveness of our sins, without any
merits of our own, of mere grace (Eph. 2:8), and for the sake of the
merits of Christ alone; that so, our faith might rest on a firm and solid
foundation, and remain unmoved by perplexity and doubts. This forgiveness
of sin constitutes our justification before God, which is true, solid, and
eternal; for this righteousness is purchased neither by men nor angels,
but by the obedience, merit, and the blood of the Son of God himself. We
appropriate and apply it to ourselves by faith; and hence the
imperfections which still adhere to us cannot condemn us, since, for the
sake of Christ, who now lives and works within us, they are covered with a
veil of grace. Ps. 32:1.

2. By this cordial and unshaken faith, man wholly dedicates his heart to
the Almighty, in whom alone he seeks his rest. To him only is he now
united, and with him alone he enters into delightful fellowship. He
partakes of all things that are of God and of Christ, and is made one
spirit with the Lord. From him he receives divine power and strength;
together with a new life, attended with new joys, new pleasures, new
consolations, in which are found peace, inward ease, and durable
satisfaction, together with righteousness and holiness. And thus man is
born anew of God by faith. For wherever there is true faith, _there_
Christ is verily present with all his righteousness, holiness, and
remission of sin; with all his merits, justification, grace, adoption, and
inheritance of eternal life. This is the new birth and the new creature,
springing from faith in Christ. Hence, the apostle calls faith a
_substance_ (Heb. 11:1); understanding by it, a sure, solid, and unshaken
confidence in “things hoped for,” and a lively conviction of “things not
seen.” For the consolation conveyed by a vital faith is so powerful, as to
convince the heart of the divine truth by inward experience, and by the
tasting of the heavenly goodness in the soul, and of the peace of God,
that passes all understanding; yea, it is so mighty as to enable its
possessors to die with a joyful heart. In this consist that strength of
the spirit, that might of the inner man, that vigor of faith, that holy
boldness; this is that confidence toward God, that exceeding and abounding
assurance, which are so copiously set forth by the holy apostles. 2 Tim.
2:1; Eph. 3:12, 16; Phil. 1:14; 1 John 3:21; 1 Thess. 1:5; 2:2.

3. That for which a man will dare to die, must be rooted in the soul, and,
by the operation of the Spirit of God, afford an inward assurance. It must
be a cordial, powerful, and eternal comfort, infusing heavenly and
supernatural strength into the soul, by which the fear of death and the
love of the world may both be subdued. Now all this begets so solid a
trust in Christ, and so close a union with him, as neither death nor life
is able to dissolve. Rom. 8:38; 2 Tim. 1:12. Hence St. John says:
“Whatsoever is born of God overcometh the world.” 1 John 5:4.

4. _To be born of God_ is in truth no vain figure, no empty name; it must
necessarily be a lively and powerful change, worthy of the majesty of an
omnipotent God. To believe that the living God could beget a dead
offspring, that lifeless members and useless organs could proceed from
him, were very wickedness. It is sure and undoubted that God, being a
_living_ God, cannot but beget a _living_ man, even the new man in Christ
Jesus. And our faith is the victory which overcomes the world. 1 John 5:4.
Who can question whether it be endued with strength sufficient for the
conquest? It is, it _must be_ a lively, vigorous, potent, divine, and
victorious principle; but all its power is derived from him who is
embraced by it, even Christ. By means of faith, we return into God again,
and become one with him; and from Adam, as from an accursed vine, we are
transplanted into Christ, the living and blessed vine. John 15:4. In
Christ, we possess everything that is good, and in him, are justified.

5. As a scion, when grafted on a good tree, grows, flourishes, and bears
fruit, but, without it, withers away; so man, when out of Christ, is as an
accursed vine, whose grapes are bitterness and gall; and all his works are
sin. Deut. 32:32, 33; Rom. 14:23. But when he is _in_ Christ, he is
righteous and blessed; because “_he_ was made to be sin for us, who knew
no sin, that we might be made the righteousness of God in him.” 2 Cor.
5:21.

6. It is most evident, from what has been advanced, that works cannot
possibly justify a sinner; because, before we can perform any good work,
we must be engrafted into Christ by faith: and it is equally clear, that
justification is entirely the gift of God, freely conferred on man and
preceding all human merit. How shall a dead man see, hear, stand, walk, or
do any good thing, unless he be first raised from the dead, and endued
with a new principle of life? So neither canst thou, O man, who art dead
in sins, do any work that is good or acceptable, unless thou be first
raised unto life by Jesus Christ. Thus righteousness proceeds only from
faith in Christ. Faith is like a new-born babe, weak and naked, poor and
destitute, and laid before the eyes of the Saviour; from whom, as from its
author, it receives righteousness and sanctification, godliness, grace and
the Holy Ghost.

7. The naked child is thus clothed with the mercy of God. He lifts up his
hands, receives all from God, and is made a partaker of grace and health,
truth and holiness. It is, therefore, this receiving of Christ in the
heart, that makes a man holy and happy.

8. Righteousness proceeds therefore solely from faith, and not from works.
Indeed, faith receives the whole Christ, and accepts him, together with
all that he has. Then sin and death, the devil and hell, must flee, and
are unable any longer to preserve their ground. Nay, so effectually and so
powerfully do the merits of Christ justify the sinner, that if the sins of
the whole world were charged on one man, they would not avail to condemn
him, if he believed in Christ.

9. Inasmuch, therefore, as Christ lives and dwells in thy heart by faith
(Eph. 3:17), never, O believer! indulge the thought, that his indwelling
in thee, is a dead work unattended with any vital power. Rather believe
that it is a quickening principle, a mighty work, and an effectual
transforming of thy mind. Faith effects two things: it first _engrafts_
thee into Christ, and gives him freely to thee, with all that he has; and
then, it _renews_ thee in Christ, that thou mayest grow, flourish, and
live in him. The wild graft is introduced into the stock, for no other end
than that it may flourish and bear fruit. As by the apostasy of Adam and
the temptation of the devil, the seed of the serpent was sown in man,
growing up into a tree and bearing the fruits of death; even so by the
divine word and the Holy Spirit, is faith sown in man, as the seed of God.
See Chap. II. In this seed all divine virtues and properties are, in a
most wonderful manner, comprehended; which gradually expand themselves
from day to day. This tree is adorned with a profusion of heavenly fruit;
as love, patience, humility, meekness, peace, chastity, righteousness. And
thus the whole kingdom of God descends into man. For true and saving faith
renews the whole man, purifies the heart, sanctifies the soul, and
delivers from the love of the world. It unites with God; it hungers and
thirsts after righteousness; it works love; and it brings peace, joy,
patience, and comfort in adversity: it overcomes the world; it makes us
sons of God, and heirs of the treasures of heaven; and it constitutes us
joint-heirs with the Lord Jesus Christ. But if any one should not be
conscious of that joyfulness which faith imparts and does not experience
its consoling influences, let him not, on that account, despair; but
rather let him trust in the grace which is promised in Christ: for this
promise ever remains sure, immovable, and everlasting. And though, through
the infirmities incident to human nature, he should stumble and fall; yet,
if the sinner return by unfeigned repentance, and more cautiously watch
against the sin which so easily besets him, the grace of God will not be
withdrawn. For Christ is and will ever be _Christ_ and a Saviour, whether
the faith that embraces him be strong or weak. A weak faith has an equal
share in Christ with a strong faith, for faith, whether it be weak or
strong, possesses the whole Christ. The grace which is promised is common
to all Christians, and is eternal, and on this grace faith must rely,
whether it be weak or strong. The Lord will revisit thy soul in his own
time, with a sense of his gracious favor, and of his abundant
consolations, although, at the present, he may think fit to put a veil
over it in thy heart. Ps. 37:23, 24; 77:7-10. Upon this subject, see Book
II.




Chapter VI.


Showing How The Vital Power Of The Word Of God Should Be Manifested In Man
                              Through Faith.


    _Behold, the kingdom of God is within you._—JOHN 17:21.


Inasmuch as man’s whole welfare depends on his regeneration and renewal,
it was the will of God that all those changes which ought to take place in
man _spiritually_ and by faith, should be also _outwardly_ set forth in
the words of Holy Scripture. Since the Word is the seed of God (Luke 8:11)
within us, it is necessary that it should also spring up and spiritually
bear fruit. That must be accomplished _in us_ by faith, which is declared
_without us_ in the letter of Scripture; and if this effect be not
produced, then the Word is evidently to us but a dead seed, destitute of
life and energy. Hence, we ought in faith and in spirit to learn by our
own happy experience the truth of that which the Scriptures have outwardly
declared.

2. When God revealed his will in his Word, he never designed that the
latter should be a dead letter, but that it should grow up in us to a new
and inward man; otherwise the Word is of no benefit to us. These truths
may be explained more clearly by a reference to some example, as that of
Cain and Abel. The nature, manners, and actions of these two persons, as
they are recorded in Scripture, clearly explain the motions and workings
of the old and the new man in the breast of the believer. Cain perpetually
endeavors to oppress and destroy Abel. What else is this but the daily
strife of the flesh and spirit, and the enmity subsisting between the
serpent and the seed of the woman? With Abraham, the Christian is required
to quit his own country, leaving all that he possesses, even life itself,
in order that he may walk before God with a perfect heart, obtain the
victory, and enter into the land of promise and kingdom of heaven. Such is
the meaning of the Lord’s words: “If any man come to me, and hate not his
father, and mother, and wife, and children, and brethren, and sisters,
yea, and his own life also, he cannot be my disciple;” that is, he must
renounce all these rather than renounce Christ. Luke 14:26. With Lot, he
must depart from Sodom and Gomorrah, forsaking the wicked course of the
world; not looking back with Lot’s wife, but obeying Christ’s injunction
(Luke 17:32), in order that his deliverance may be completed. Hither are
all the wars and battles of Israel against the heathen and infidel nations
to be referred; for what is represented under this history but the
continual strife between the flesh and the spirit? Whatsoever is recorded
of the Mosaical priesthood, the tabernacle, the ark of the covenant, or
the mercy-seat, with the sacrifices, etc.,—all has relation to the
Christian believer. For unto him it appertains to pray in spirit and in
truth; to burn spiritual incense; and to slay the sin-offering by
presenting his body, through mortification, as a reasonable service and
sacrifice, so that Christ may truly dwell in him by faith.

3. And if we advert to the New Testament itself, what is this but an
outward expression of those truths, which are to be inwardly fulfilled by
faith, in the experience of the believer? If I become a new creature in
Christ, it is incumbent on me to live and walk in him; in him and with
him, to flee into exile, and to be a stranger upon the earth. The virtues
that resided in him I ought to practise; humility, contempt of the world,
meekness, and patience; and I am bound to be fervent in acts of benignity,
charity, and loving kindness. In and with Christ I should exercise mercy,
and pardon and love my enemies, and, with him, do the Father’s will. I
must be tempted by Satan with him; and, with him, I must obtain the
victory. I am to be derided, despised and vilified for the sake of the
truth that is in me; and, if called to it, I ought to die for and with
him, after the example of the saints, and in testimony that he, by faith,
hath lived in me, and I in him.

4. This is to be conformed to the image of Christ; this is to be born with
and in Christ; to put on Christ; to grow up and be strong in Christ; to
live with Christ in banishment; to be baptized with his baptism; to be
scoffed and crucified with him; to die with him; to be buried with him; to
rise with him from the dead; and to reign with him to all eternity.

5. If ever thou desirest to live in a constant union and conformity with
thy Head and Saviour, thou art in this manner to die daily with him, and
to crucify the flesh. Rom. 6:5, 6. Should this divine harmony not exist,
and another way be devised more consonant to thy fancy, then Christ will
not be _within_ but _without_ thee; far from thy faith, thy heart, and thy
spirit; and, in that case, he will profit thee nothing. But if thou permit
him to dwell in thy heart by faith, he will be thy strength, thy comfort,
and thy salvation.

6. All this, O man! doth faith in Christ effect within the heart; and thus
the Word of God becomes a living Word, and, as it were, a living witness
in us of all those things which are externally declared in the Scriptures.
Hence, faith is termed by the apostle a substance and an evidence, Heb.
11:1.

7. It is therefore evident, that all the sermons, discourses, and
epistles, contained in the Word of God, whether proceeding from Christ, or
the prophets, or the apostles; and, in a word, that all the Scriptures, in
general, as it regards their complete fulfilment, belong to man, and to
every man individually. Not only do the plain doctrines appertain to us;
but all the parables and miracles with which the history of Christ
abounds, have their final reference to man.

8. The purpose for which they were written was, that they might be
spiritually fulfilled in our own experience. When, therefore, I read that
Christ healed others, I promise myself the same relief; for we live in
unity one with another, Christ with me, and I with Christ. When I read
further, how he cured the blind, I am encouraged to believe that he will
restore me to the enjoyment of spiritual sight, who am blind by nature:
and so, with regard to all his other miracles. Only own thyself to be
blind, lame, deaf, or leprous; to be dead in trespasses and sins; and
then, he will surely heal thy maladies, and quicken that which is dead,
that so thou mayest have part in the first resurrection.

9. The substance of all that has been advanced is this: the Holy Scripture
bears _outward_ testimony to those things, which are to be _inwardly_
fulfilled in man, by faith. It points out that image externally, which, by
faith, is to be formed within him. It describes the kingdom of God in the
_letter_, which is to be established in the heart, by faith, after the
_spirit_. It exhibits Christ outwardly, who is, by faith, to live within
me; and it testifies of the new birth and of the new creature, which I
must experience in myself. All this I am to be made by faith, or the
Scripture will profit me nothing.




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.




Chapter IX.


    The Unchristian Walk Of Many Persons In Our Day, Is A Cause Of The
                Rejection Of Christ And Of The True Faith.


    _Having a form of godliness, but denying the power thereof._—2.
    TIM. 3:5.


Every one calls himself by the Christian name, even though he do not
perform the least part of what he thereby professes; and, by this means,
the Saviour is denied, contemned, blasphemed, scourged, crucified, and, as
it were, cast out of the sight of men, as dead. The Apostle expressly
declares, that some persons “crucify the Son of God afresh.” Heb. 6:6.

2. Would to God that Christ were not, even in _our_ days, crucified again
and again among those who call themselves after his name, and honor him
with their lips; and yet, by their anti-christian lives and actions,
utterly reject and deny him. His most holy, humble, and exemplary life is,
at this day, to be found among but few; and wherever there is not the
_life_ of Christ, _there_ Christ is not himself, however loudly the faith
and the doctrine may be commended. For the Christian faith without a
Christian life is a tree without fruit. True faith works by love (Gal.
5:6); and wherever it is found, there Christ dwells, with all his divine
graces and virtues. Eph. 3:17.

3. But when these are not expressed in the lives of those who profess his
doctrine, there Christ himself is rooted up and denied; for it is only
where true faith exists that Christ dwells.

4. Now Christ hath said, “Whosoever shall deny me before men, him will I
also deny before my Father and the angels.” Matt. 10:33; Luke 12:9. This
denial of Christ is not only made in words (as by those who renounce
Christ and Christianity), but it is also done when, by our lives and
actions, we wilfully sin against the Saviour and resist the Holy Ghost.
St. Paul speaks of some who “profess that they know God, but _in works
deny him_” (Tit. 1:16); and it is certain that Christ is no less denied by
a wicked and satanic life, than he is by a verbal abjuration. It is with
hypocrisy and an empty profession of the faith as it is with open
wickedness; and this is strikingly illustrated by our Lord’s parable of
the two sons, who were commanded by their father to go and work in his
vineyard. The one (_openly_ denying) said, “I will not;” while the other
(_professing_ obedience) said, “I go, sir,” and went not. Matt. 21:28-30.

5. This is a forcible representation of those Christians who make religion
to consist in empty profession without obedience. They will cry “Yea,
yea,” and “Lord, Lord!” (Matt. 7:21), and yet are worse than others,
because they pretend to be children of the Father, and yet do not, in any
respect, obey his will. Their character is thus given by St. Paul: “Having
a form of godliness, but denying the power thereof.” 2 Tim. 3:5. Now, what
is it to deny the power of godliness but to deny Christ himself, and to
shake off allegiance to him, and thus to act the part of a heathen under
the mask and name of a Christian? These are “the children of unbelief or
disobedience,” in whom the spirit, not of Christ, but _of this world_,
worketh. Eph. 2:2. They, therefore, who usurp a Christian’s name, and yet
do not a Christian’s work, shall be denied, in their turn, by the Saviour
when he shall pronounce the sentence: “I never knew you: depart from me,
ye that work iniquity.” Matt. 7:23.




Chapter X.


  The Children Of The World Are Against Christ, And, Consequently, Their
            Life And Their Christianity Are Both Alike False.


    _He that is not with me is against me._—MATT. 12:30.


If the conduct of the generality of men in the present age be examined by
the standard of life and doctrine left us by Christ, we must soon come to
the conclusion that it is wholly _unchristian_, and totally repugnant to
his example. The lives of men in our day are, in too many cases, made up
of insatiable avarice, sordid and self-seeking manners,
worldly-mindedness, worldly cares, the lust of the flesh, the lust of the
eye, and the pride of life; disobedience, wrath, strife, hatred, malice,
contentions, and a violent thirst after human applause, pomps, and
dignities. Add to these the jealousies, the revenge, the secret feuds and
envyings, the unforgiving spirit, the injustice and hypocrisy, the frauds
and calumnies, the lies and perjuries, together with all the impurity and
unrighteousness with which the world so exceedingly abounds. In short, the
whole life of the children of this generation consists of the love of the
world, self-love, self-honor, and self-seeking.

2. To all this the life of Christ is entirely opposed; it can have no sort
of communion with it. His life is nothing else but pure and sincere love
to God and men. It is composed of humanity and kindness, of meekness and
patience, of humility and obedience even unto death, of mercy and
righteousness, of truth and simplicity, of purity and holiness, of
contempt of the world, its honors, wealth, and pleasures; of self-denial;
of the cross, tribulations, and afflictions; of fervent desires after the
kingdom of God, and after the fulfilment of the divine will. This is the
life of Christ, to which the false Christianity of the present age is so
greatly opposed.

3. If, then, it be the truth that he who is not _with_ Christ is accounted
as one that is _against_ him; and he that _standeth_ not _in_ the will of
God, as he that _withstandeth_ it (and we know that this is the meaning of
the language of our Lord himself), it is most evident that the generality
of those who make a public profession of the Christian faith, not being
with Christ, must be against him. They have no communion with him, but are
contrary to him; they are not led by a Christian, but by an antichristian
spirit. Scarcely any, indeed, are to be found who are of one soul, one
will, one mind, and one spirit with him; and yet only these can be
Christ’s, or be accounted his disciples. It is in reference to the latter
that the apostle speaks when he says, they have “the mind of Christ” (1
Cor. 2:16); and, in another place, “Let this mind be in you which was also
in Christ Jesus.” Phil. 2:5. The children of the world have not this mind,
and it is hence certain that they are not _with_ but _against_ Christ. Now
whatever any man’s profession and doctrine be, he who is thus _against_
Christ in his life and actions, is most undoubtedly an antichrist. 1 John
2:18.

4. Where, alas! shall we now find true Christians, in the midst of so many
_unchristian_ disorders that universally abound? How justly may they be
termed “a little flock!” (Luke 12:32) as they were called by our Lord
himself. How justly has the prophet Isaiah compared the church to a
solitary cottage in a vineyard, and to a wasted city! Isa. 1:8. “Woe is
me!” exclaims Micah, “I am as when they have gathered the summer fruits,
as the grape-gleanings of the vintage: there is no cluster to eat: my soul
desires the first ripe fruit. The good man is perished out of the earth;
and there is none upright among men.” Micah 7:1, 2. See also Ps. 74:19;
102:7.

5. God alone knows where and who these are: but be they where and who they
may, assuredly Christ is with them, yea, in them, “alway, even unto the
end of the world.” Matt. 28:20. Nor will he ever leave them without
sufficient succor; “I will not leave you comfortless,” he says; “I will
come unto you.” John 14:18. For he knoweth them that are his, and those
whom he is said to _know_, he watches over with never-ceasing and
distinguishing care. “The foundation of God standeth sure, having this
seal, The Lord knoweth them that are his.” But who _are his_? The answer
is immediately annexed: “Let every one that nameth the name of Christ
depart from iniquity.” 2 Tim. 2:19. But let those who are not disposed to
obey this injunction, assume some _other_ name that shall better accord
with their conduct; and let them not name _His_ name, until they conform
to His life by a living faith.




Chapter XI.


Showing That He Does Not Truly Repent, Is Not A Christian, And Not A Child
  Of God, Who Does Not, In _His Life And Conduct_, Follow Christ; Also,
          Wherein The New Birth And The Yoke Of Christ Consist.


    _Christ also suffered for us, leaving us an example, that ye
    should follow his steps._—1 PET. 2:21.


God has appointed our Lord Jesus Christ to be our prophet or teacher; and,
by a voice from heaven, has commanded us to hear him; saying, “This is my
beloved Son, in whom I am well pleased: hear ye him.” Matt. 17:5. This
office was most faithfully executed by the Son of God, not only in words,
but (as became a teacher engaged in so sacred a function) by a most holy
and unblemished life. In allusion to this, St. Luke thus prefaces his
account of the Acts of the Apostles: “The former treatise have I made, O
Theophilus, of all that Jesus began both to _do_ and teach, etc.”; where,
it is to be remarked, that he places _doing_ before _teaching_; intimating
that these ought never to be separated. It certainly is the duty of every
true teacher, first, to practise himself the duties which he purposes to
teach others. Such a teacher was our Lord Jesus; and his conduct is the
pattern of teaching, and the book of life which we ought to study.

2. It was for this cause, that the Son of God became man, and conversed
with men upon earth, that he might give us a visible example of an
innocent, perfect, and divine life; and that we might follow him as a
light that shineth in darkness, to lead us in the way in which we should
go. Hence he calls himself “the light of the world;” and promises that “he
who followeth him shall not walk in darkness, but shall have the light of
life.” John 8:12.

3. Hence it clearly appears, that they who refuse to follow Christ in his
life, and to tread by faith in his steps, remain in darkness, and are not
in the way to obtain “the light of life.” But what is this _darkness_? It
is an impenitent and depraved life, called by the apostle “works of
darkness,” which are to be cast off, that so we may put on “the armor of
light” (Rom. 13:12); and in genuine repentance both these duties are
comprised.

4. It has been abundantly proved above, that godly sorrow and true faith
thoroughly change a man; that they crucify the flesh, effect an entire
transformation in the soul, and beget, through the Holy Ghost, a new life.
Lest, however, this should be a mere theoretical knowledge, devoid of life
and practice, God has been pleased to set before us his own Son, not only
as a ransom and a Mediator, but also as a _mirror_ of perfect godliness,
and as a most finished pattern of the new man, who is regenerated after
the image of God. In him, the fleshly Adam, the corrupt nature, never
reigned; but the blessed God alone. Him it hath pleased God to set forth
before our eyes, that, contemplating him and his righteous life, we might
be daily more and more renewed after his image. Let us explain this point
more fully.

5. Sad experience teaches us continually, that our whole nature, body and
soul, is polluted with every kind of sin, vice, and corruption. These are
the works of the devil appearing in the carnal man; and it is principally
in the depraved and perverted _will_, that these diabolical operations are
most visibly discerned. For the depraved will is the root of all sin: if
that were removed, there would be sin no more. With regard to the power
and natural bias of this will, it consists chiefly in turning man away
from God and from _His_ will. Now, whatever departs from that Being who is
the sovereign and supreme Good, cannot but be in itself evil; for it
partakes of the nature of the supreme evil, and is a violation of the
original constitution of our nature, as derived from God himself. It was
this _turning away_ from God that produced the fall both of Satan and of
man; whence sin entered into the world, and has, by fleshly generation,
passed upon all men.

6. The nature of man is then inoculated with the nature of the devil
himself, and his will tainted with satanical wickedness, as with deadly
poison. Hence Christ called the Pharisees “children of the devil” (John
8:44); and even to one of his own disciples gave the name of Satan (John
6:70); intimating as though the covetousness, lying, pride, and evil
concupiscence, by which the nature of all men is defiled, were Satan
himself.

7. Hence it may, with all propriety, be affirmed, that they who lead a
life void of repentance, a life of pride, avarice, lust, and envy, live in
the devil, and partake of his nature. Such persons may assume the garb of
honesty; they may veil their real characters under a fair show of morality
and correct deportment; yet, _inwardly_, according to the saying of Christ
to the Jews, they are, nevertheless, devils. John 8:44. Such a declaration
is dreadful to be made; but the truth of it is confirmed, both by the Word
of God and by continual experience.

8. Our nature, as fallen creatures, being thus miserably depraved, thus
desperately perverted, and vitiated in all its springs; there is an
absolute necessity that it should be purified and _renewed_. There must be
a _total renovation_ of the soul, in all its powers and all its faculties.
But how shall this be effected? We answer: As the _chief evil_ has made a
breach upon our nature, and has infused poison into its very springs; so
must the _chief Good_ revisit and renew our nature, that it may be
assimilated to itself. That which the supreme evil has so radically
corrupted, can be corrected only by a thorough and vital _penetration_ of
the supreme Good, even of God himself; and, therefore, it was necessary
that the Word should be made flesh.

9. The Son of God truly became man, not for his own sake, but for our
sakes; that, by reconciling us to God by himself, he might make us
partakers of the sovereign good, having cleansed and sanctified us, to
that end; for whatever is to be sanctified, must be sanctified by God and
with God. And as God is in Christ, so ought we to be united to him by
faith, that we may live in God, and God in us; we in Christ, and Christ in
us (2 Cor. 5:19, 21); that the will of God be in us, and we in the will of
God, being made the righteousness of God in Christ. 2 Cor. 5:21. This is
the only way in which Christ administers medicine to our corrupt nature;
and the more powerfully he influences man, the more thoroughly will human
nature be purified.

10. Oh! how blessed is the man in whom Christ does all and is all; whose
will, thoughts, mind, and words, are the will, thoughts, mind, and words
of Christ! It was thus the apostle said, “We have the mind of Christ.” 1
Cor. 2:16. And so indeed it must be with the believer; because the life of
Christ is the new life, yea, the new man in him; and whoever lives in
Christ after the Spirit, hath really put on the new man, and all the
graces with which he is adorned. His meekness and obedience are the
meekness and obedience of Christ; his patience and humility are the
patience and humility of Christ; and his life itself is the life of
Christ, by whom and in whom he lives. This is the “new creature” which is
created after God (2 Cor. 5:17); and that life of Christ in us, of which
St. Paul experimentally says, “I live, yet not I, but Christ liveth in
me.” Gal. 2:20. This is to follow Christ truly. This is to walk in the
light of his life, and to bring forth “fruits meet for repentance;” for,
by this means, the “old man” is destroyed, the carnal life gradually
declines, and the new and divine life is established in the soul. He who
has this life is not a _nominal_, but a _real_ Christian; a Christian not
in word and in appearance only, but in deed and in truth. He is a true
child of God, begotten of Him, and quickened and renewed by faith after
the image of Jesus Christ.

11. Although we cannot attain to a state of perfection, while encompassed
with so many infirmities that obstruct our progress in the divine life, we
ought not, therefore, to be discouraged, but rather to be inspired with
more fervor in seeking after a consummation so much to be desired. We
ought ardently to wish and pray, to endeavor and study, that the kingdom
of Christ be established within us, and the kingdom of Satan destroyed. 1
John 3:9; Eph. 2:5. The object of our cares and efforts, of our groans and
prayers, should be—how we may more and more mortify the old man by daily
repentance. For, the more a man dies to himself, the more Christ lives in
him; the more corruptions are removed by the good Spirit of God, the more
divine grace possesses the heart. In proportion as the flesh is crucified,
the spirit is quickened; as the works of darkness are put off, the armor
of light from above is put on; and in the same degree as the _outward_ man
perisheth, the _inward_ man is strengthened and renewed. 2 Cor. 4:16; Col.
3:5. The decrease of the carnal life, is the increase of that which is
spiritual and divine. As the affections of the former, self-love,
ambition, wrath, covetousness, and voluptuousness, are weakened and
subdued, so are opposite affections of the spiritual life invigorated and
raised. The farther a man departs from the world, from “the lust of the
flesh, the lust of the eyes, and the pride of life” (1 John 2:16); the
more do God, Christ, and the Holy Spirit enter into the heart and dwell
there. And, on the other hand, the more nature, flesh, darkness, and the
world, reign in man; the less of grace, light, the Holy Spirit, God, and
Christ, is there to be found in him.

12. This spiritual life is enmity to the flesh, because the latter is
hereby restrained, subdued, and brought under the yoke, and crucified with
its “affections and lusts.” In this, however, consist the power, efficacy,
and fruit of true repentance. The nature of flesh and blood is to lead a
lawless, dissolute, and voluptuous life, unshackled by restraint, and
entirely agreeable to its own will and humor. It is this which it finds
sweet, and in which it rejoices. To the flesh and the “old man,” the life
of Christ is a most severe cross, and an intolerable burden; but to the
new and spiritual man, “this yoke is easy and this burden light” (Matt.
11:30), and attended with divine serenity and peace of mind. For the true
rest of the soul will be sought for in vain, unless in faith in Christ; in
his meekness and humility, patience and love. Here he hath himself
promised, “Ye shall find rest unto your souls.” Yea, he that really loves
the Lord Jesus, will not deem it hard to suffer even death for his sake,
but account it a joy and a happiness. Such is the yoke of the Saviour,
which we are invited to take upon us, that we may find “rest unto our
souls.”

13. It is necessary, therefore, that every one who is resolved to take
upon himself the yoke of Christ, and to imitate His holy example, should,
in the first place, shake off the yoke of Satan, and repress the carnal,
selfish, and unruly propensities of his fallen nature, in order that the
flesh may vex the spirit no more. All must be subjugated to the obedience
of Christ, to the wise and righteous discipline of his law; that is, the
will, understanding, reason, and appetites, together with the sensual
desires of the old Adam, that before reigned in the mortal body, must
henceforth yield a free obedience to the government of the Lord. Rom.
6:12.

14. True it is that the flesh is highly gratified when honored, courted,
and praised, and when abounding in the riches and pleasures of this life;
but the yoke of Christ, by which the flesh is mortified and subdued,
requires us to prefer ignominy, contempt, and poverty, to affluence and
honor; to account ourselves unworthy of these things, and freely to give
up all that is great in the estimation of the world. It is here that the
humility and life of Christ are most striking and apparent. This is the
“yoke” and this the “burden,” which are easy and light to the spirit; this
is the law of love, the commandments of which are not grievous but
delightful. 1 John 5:3. What was the whole life of Christ but holy
poverty, extreme contempt, and severe persecution? Is it not true that he
“came not to be ministered unto, but to minister, and to give his life a
ransom for many”? Matt. 20:28.

15. It is the tendency of the natural man to desire to excel others, and
to be thought of importance; but the spiritual man loves the humility of
the Redeemer, and desires to be reputed as nothing in this world. The
carnal man, that follows the propensities of corrupt nature, and has never
learned of Christ’s humility, meekness, and love, deems it folly to live
as Jesus lived, and thinks those only are wise who indulge their appetites
in security, and satiate themselves with every object which they desire;
and when such a one most lives in the devil, he is so blinded by ignorance
and darkness as to esteem his own life the happiest that can be desired,
and to applaud himself in his own folly. And hence it is that these
deluded wretches, following the false light of carnal wisdom, are not only
deceived themselves, but are the means of involving others in the same
ruin. They, on the contrary, whose minds have been enlightened by the true
and eternal light, are struck with horror and surprise whenever they cast
their eyes upon the pomps and vanities of this world, upon the ambition
and pride, the wrath and revenge, the intemperance and voluptuousness, and
the other fruits of the carnal life which universally abound. Their
language is: “Alas! how far removed is all this from Christ! How far from
true repentance and the knowledge of Jesus is the man that acts thus! How
far from the nature and disposition of a child of God! Alas! he is still
dead in sins, and a slave of the devil.” That man, therefore, who does not
imitate the life of Christ, is an entire stranger to true repentance; he
is not a Christian, nor a child of God; nay, he is wholly ignorant of
Jesus Christ; for he who desires to know Christ savingly, both as the
Saviour of the world and as the great exemplar of life, must know him to
be pure meekness, gentleness, and love, and to be wholly composed of
patience and humility. This living ensample of goodness and piety which
the Lord hath set before him, he must carry in his heart, and must labor
to be transformed into its image. The virtues that resided in Christ he
must have within himself; and if he would ever effectually know him, he
must love and admire them in his inward soul. As a plant discovers its
nature by the fragrance which it diffuses around, so the knowledge of
Christ discovers itself by the sweet and sacred odors which proceed from
it. Then is acquired an experimental knowledge of the life, power, rest,
and consolation which flow from the Saviour; which circulate through all
the faculties of the soul, and quicken them by a kind of spiritual
sweetness. Thus is man made to “taste how good the Lord is” (Ps. 34:8);
thus is the truth known, and the supreme and eternal good apprehended and
enjoyed. And thus is it certainly ascertained that the life of Christ is
infinitely superior to every other life in goodness and sweetness, in
dignity and in peace; yea, that it resembles life eternal itself, being
indeed the foretaste of such a life upon _earth_.

16. As there is nothing more excellent than the life of Christ, nothing
more delightful, more peaceful, or more satisfying to the soul, it ought
to have no rival in our affections, but to be endeared to us above all
things else. He who is destitute of Christ and of his knowledge, can form
no conception of the rest and quiet of eternal life; or of the sovereign
good; or of the everlasting truth; or of the imperishable word; or of the
joy of the soul; or of the true light of love; for all these centre in
Christ, and he who has him has them; because Christ is all these to the
man who truly believes in his holy name. “Every one that loveth is born of
God, and knoweth God. He that loveth not, knoweth not God; for God is
love.” 1 John 4:7, 8.

17. It is, therefore, most evident that the fruits and effect of the new
birth do not consist in words, however sound, or in a _form_ of godliness,
however specious, but in an _abiding substance_, even in that _love_ which
is God himself. A son bears the image of him who begat him; and whoever is
born of God should evidence it by _love_, for God is love; and hence it is
clear that “he that dwelleth in love, dwelleth in God, and God in him.” 1
John 4:16.

18. The _knowledge of God_, in like manner, does not consist in words, nor
in merely speculative and superficial knowledge, but in a vital,
consolatory, and divine feeling, in a pure and unmixed pleasure, gently
infusing itself into the heart by faith, and penetrating it with an
unutterable and heavenly sweetness. This is a true, living, and
efficacious knowledge of God; such as that which the Psalmist means when
he says, “My heart and my flesh cry out for the living God” (Ps. 84:2);
and again, “Thy loving kindness (as experienced in the divine sensations
of my soul) is better than life” (Ps. 63:3); that is, this divine life
infinitely transcends every other life; in which it is evident that he
means that unutterable joy which is produced by an _experimental_
knowledge of God, and which is infused into a believing heart. Thus man
liveth in God, and God in man; and thus man knoweth God in truth, and is
known of God.




Chapter XII.


 The True Christian Dies Unto Himself And The World, And Lives In Christ.


    _Christ died for all, that they which live should not henceforth
    live unto themselves, but unto him which died for them, and rose
    again._—2 COR. 5:15.


“Christ,” says the apostle, “died for all, that they which live should not
henceforth live unto themselves, but unto him which died for them, and
rose again.” Besides that this sentence is replete with divine
consolation, declaring that Jesus died for all, it inculcates a lesson of
the most salutary nature, namely, that we should live not unto ourselves,
but unto him who died for us. To live to him, however, before we are dead
to ourselves, is impossible. If, therefore, thy resolution be to live to
Christ, thou must certainly die to the world and to thyself; but if thou
rather inclinest to live to the world and to thyself, it follows that thou
must renounce thy communion with the Saviour. For what communion hath
light with darkness, Christ with the world, or the Spirit with the flesh?
2 Cor. 6:14, 15.

2. There are three kinds of death: the one _spiritual_, the second
_natural_, and the third _eternal_. The first occurs when a man dies daily
to himself; that is, to his own carnal desires, to his avarice, pride,
lust, and wrath, and such other sins and passions as have their rise in a
corrupt nature.

3. It is of the second kind of death that the apostle speaks, where he
says, “To me to live is Christ, and to die is gain.” Phil. 1:21. As if he
had said, Christ is the life and death, the gain and advantage of the
believer, even when he passes through _natural_ death, for, by it, he
exchanges a short and miserable life for an eternal and blessed one; and
earthly objects for possessions that are eternal and divine: an exchange
which cannot but prove in the highest degree gainful to himself.

4. If, however, any think that the apostle’s language is also to be
understood of the _spiritual_ death of sin, they will not commit an error.
For thrice happy is the soul to whom, in this sense, “to live is Christ:”
thrice happy the soul in which Jesus lives by faith, and that imitates the
graces which manifested themselves in him, especially those of humility
and meekness. But alas! by far the greater part of men have put on the
life of the devil rather than the life of the Lord Jesus Christ, by
yielding to avarice, pride, anger, and other unholy passions.

5. Awake, therefore, O man! and consider who it is that liveth in thee. If
thou canst truly affirm, “to me, to live is Christ,” happy art thou, as it
respects both this world and the world to come. Here, even on earth, let
Christ be thy life, that he may be thy life to all eternity: and in order
to this, account it the greatest of gain, when thou art enabled to die to
the world and to thy own corruptions. Then, in both senses, for thee, to
live is Christ, and to die, gain. What, indeed, can be more profitable or
advantageous, than to die, in this respect, to all thy sinful desires and
affections? Go on, then, in the Lord, and never faint, allowing Christ to
live in thee now, that thou mayest also live with him hereafter.

6. No man is capable of settled peace and tranquillity, who is distracted
and disturbed with earthly desires and designs; therefore, before thou
canst live unto Christ, thou must die to the flesh and to the world. This
dying to self and living to Christ, may be illustrated by a reference to
several types and histories in the Old Testament.

7. Thus, as the promise relative to Christ, and the seal of it by
circumcision, were not given to Abraham, until he had quitted his father’s
house and relinquished his earthly inheritance (Gen. 12:1, and 17:10), so
man, as long as his affections cleave to the world, is unprepared to
receive the promise which is by the Saviour; and as long as he refuses to
die to it, and deny himself, so long it is impossible that he should enjoy
Christ, or the things which are His.

8. Jesus can never live in thy soul, until thou art dead to the affections
of carnal nature. St. Paul was thus dead; and hence he could say, “I live,
yet not I, but Christ liveth in me” (Gal. 2:20); and writing to the church
at Colosse, he says, “Ye are dead, and your life is hid with Christ in
God.” Col. 3:3.

9. A man may be considered as dead to sin, when sin dies in him, and he
ceases from the commission of it. The same apostle says, “If we live in
the Spirit, let us also walk in the Spirit.” Gal. 5:25. If we live in
Christ, we must walk even as he walked; for it is not sufficient to boast
of the Spirit in words, while our words are not confirmed by our works; or
of faith, while this is not evidenced by its fruits. Indeed it is said
unto _all_,—“If ye live after the flesh, ye shall die; but if ye, through
the Spirit, do mortify the deeds of the body, ye shall live.” Rom. 8:13.

10. Multitudes, however, may be compared to Saul, who, instead of slaying
Agag (1 Sam. 15:8), according to the commandment of God, only cast him
into prison. They do not _destroy_ their lusts and sinful desires; but are
contented to conceal, and as it were imprison them, that at a future
opportunity, they may indulge them with the greater secrecy. But let us
carefully avoid this trifling; and instead of subjecting our corrupt
propensities to a temporary restraint, let us lay the axe of mortification
to the very root: for unless this be effected, we shall, like Saul, be
cast out from the kingdom, and lose the crown of everlasting life.

11. Some professed friends of religion resemble trees, the leaves of which
fall off when winter approaches, but their foliage appears again when the
season becomes more favorable and mild; for in the winter of adversity,
they conceal their lusts, and restrain their sinful propensities; but when
prosperity smiles upon them, they break out again, as at the first, and
return to their evil ways. This is an evidence of _hypocrisy_; whereas a
true Christian is in all circumstances, and under every vicissitude,
whether public or private, always the same, and remains unalterably fixed
in his God. He is the same both in prosperity and adversity, in poverty
and in affluence, steadily cleaving to God, and meeting with resignation
every affliction that Providence lays upon him.

12. The history of Ahab (1 Kings 20:42) furnishes us with another
instance, not much unlike the case of Saul; for, in opposition to the
command of God, he spared the life of the king of Syria; and, in
consequence, sentence went forth against him, and his life was required
for that of the captive king. They who nourish in their breasts those
lusts which are the enemies of God and of themselves, and which are
appointed to destruction, voluntarily draw upon themselves everlasting
death and damnation.

13. Neither prayer nor a devout spirit can ever be perfected in man,
without the mortification of the flesh. Thus God appointed that every
beast which approached the holy mount of Sinai should be destroyed. Exod.
19:12, 13. How much more does it behoove us to slay our unholy lusts and
affections, if we would ever ascend the mountain of the Lord’s house
(Isaiah 2:2, 3; Mic. 4:2), offer up the incense of prayer, or meditate
upon the Word of God! If we neglect to do this, we are already judged, and
shall be banished forever from the presence of the Lord.

14. Jacob (Gen. ch. 29) served for his beloved Rachel twice seven years;
and love so alleviated his toil, that the years seemed but as so many
days: thus, for the salvation of our souls, did Christ Jesus undergo
thirty and three years’ service, and what Jacob said of himself is, in an
eminent degree, applicable to Him: “In the day, the drought consumed me,
and the frost by night; and my sleep departed from mine eyes” (Gen.
31:40): “for the Son of man came not to be ministered unto, but to
minister, and to give his life a ransom for many.” Matt. 20:28. Shall we,
then, scruple to love Christ again, and to fight under his banner against
his enemy, the world?




Chapter XIII.


 The Christian Ought Willingly To Die Unto Himself And The World, For The
 Sake Of The Love Of Christ, And For The Sake Of That Future And Eternal
              Glory, For Which We Were Created And Redeemed.


    _Ye know the grace of our Lord Jesus Christ, that, though he was
    rich, yet for your sakes he became poor, that ye through his
    poverty might be rich._—2 COR. 8:9.


Thou art required, O man! to die to thyself, thy sin, and the world; and
to lead a holy, harmless life, according to the Gospel of Jesus Christ.
This thou art to do, not with a view to merit anything at the hands of
God, but from a principle of love to him, who performed and merited all
for thee, and died to save thee.

2. Be not deceived: Jesus must be loved by thee, not in word and in
tongue; but in deed and in truth. “If,” says he (John 14:23), “a man love
me, he will keep my words;” and so St. John speaks: “This is the love of
God, that we keep his commandments: and his commandments are not
grievous.” 1 John 5:3. And, again, the Saviour says: “My yoke is easy, and
my burden is light.” Matt. 11:30. To him, indeed, who loves Christ with
all his heart, it cannot but be easy to sacrifice the pleasure which
earthly vanities afford, and to do that which is good, without constraint.
Love renders every burden light that is laid upon us by Jesus; whereas to
him that is devoid of this heavenly principle, every act which duty
requires is grievous and oppressive. To such a one, every religious
exercise is painful and laborious; whereas the man who sincerely loves the
Lord Jesus Christ, esteems death itself to be in nowise terrible, when
submitted to for his sake. And, therefore, the Apostle says: “Unto you it
is given, in the the behalf of Christ, not only to believe on him, but
also to suffer for his sake” (Phil. 1:29); nay, to lay down life itself,
whenever that sacrifice is required of us.

3. In order to confirm thy faith, consider the example of Moses, who, “by
faith, when he was come to years, refused to be called the son of
Pharaoh’s daughter; choosing rather to suffer affliction with the people
of God, than to enjoy the pleasures of sin for a season; esteeming the
reproach of Christ greater riches than the treasures in Egypt.” Heb.
11:24-26.

4. Consider Daniel, who refused the luxuries of a court, and desired to be
fed with pulse and water, resolving “that he would not defile himself with
the portion of the king’s meat, nor with the wine which he drank.” Dan.
1:8, 12. He contemned the pleasures of Babylon, that he might attain “the
wisdom that is from above” (James 3:17), which dwells only in a heart
preserved pure from the pollutions of an unholy world. So, if thou
desirest that Christ, the eternal Wisdom, should enter into thy soul, thou
must abhor the pleasures of sin. For as Daniel and his companions were
made fairer by their sobriety and abstemious life, so be thou firmly
assured, that thy soul will appear more beautiful and fair in the sight of
God, even as “partaking of the divine nature,” if thou escape “the
corruption that is in the world through lust.” 2 Pet. 1:4.

5. Consider, further, the example of St. Paul, who says, “The world is
crucified unto me, and I unto the world” (Gal. 6:14); that is, I am dead
to the world, and the world is dead to me. Thus are all true Christians
_in_ the world, yet not _of_ it. Though they live in it, they do not love
it; for they view it as a transient shadow; and its pomps, dignities, and
lusts, as vanity and deceit, vexation and disappointment. Hence, they are
crucified to the world, though they remain in it; and the world is
crucified to them; that is, they desire no mere worldly honor, wealth or
joy.

6. How happy is the man who is dead to earthly vanities, and alive to God;
separated from the world, and drawn into Christ! How blessed is he into
whose heart divine grace is so infused, as wholly to wean it from inferior
objects, and exalt it to the fruition of the light and glory of heaven.
Such a state is the effect of daily prayer and supplication, without which
a true Christian cannot possibly exist.

7. Agur prayed to the Lord thus: “Two things, have I required of thee;
deny me them not before I die. Give me neither poverty nor riches; feed me
with food convenient for me.” Prov. 30:7, 8. So let the Christian pray:
“Two things I desire of thee, O Lord, even these two: that I may die to
myself, and to the world.” For without this death, it is utterly
impossible to be a true Christian. If thou, O Man! thinkest otherwise,
thou certainly deceivest thyself, and shalt at last hear from the mouth of
Christ that awful sentence, “I know you not.” Matt. 7:23; 25:12.

8. Though to die thus to self and to the world, is, to flesh and blood, a
grievous cross, yet will the spirit and the love of Christ eventually
triumph over every difficulty. So powerful indeed are these aids, that
they enable the true Christian to bear all things for the sake of the
Beloved, as a pleasant yoke and easy burden. And although he who lives a
life thus mortified, will be hated by the world, yet shall he be loved of
God; for the enmity of the world is friendship with him (James 4:4). And
the Lord hath himself declared, “If ye were of the world, the world would
love his own; but because ye are not of the world, but I have chosen you
out of the world, therefore the world hateth you.” John 15:19.

9. Those who are dead to the world for the testimony of Jesus, it casts
out; but it honors and applauds them who, living in the enjoyment of its
pomp and splendor, are its genuine offspring; because they live in the
world, and the world liveth in them.

10. In short, that man is not received and commended by the world, but is,
on the contrary, cast out of it, in whose heart, pride, covetousness,
lust, wrath, revenge, and the other corrupt passions of nature, are
mortified and restrained. Unto him the world is dead; and he again is dead
to the world: he begins to live in Christ, and Christ lives in him: and he
will be confessed by the Saviour, as one of his peculiar people, in whom
the great design of redemption has been effected. To others, on the
contrary, it will be said, “I know you not, as ye, in like manner, knew me
not.” You have not confessed me before men, but have been ashamed of my
life, my meekness, humility, and patience; and I will not confess you: you
have despised the shame of my cross; and you shall be with shame disowned
by me. Mark 8:38. For whoever refuses to live with Christ in time, cannot
expect to live with him in eternity: whoever has not the life of Christ
here, shall never have it set forth in him hereafter: and whoever disdains
to follow Jesus in the present world, shall never be glorified with him in
the world to come.

11. Therefore, O Man! strictly scrutinize thy life, and see whether thou
bearest a greater conformity to the life of Christ, or to the life of the
devil: for thou must inevitably be united to one or other of these
throughout all eternity.

12. If thou art dead to thyself and to thy depraved desires within thee,
thou wilt find it no hard task to die to the world and its vain
allurements which are without thee: and whoever is thus dead to the world,
will not love it or the things which it contains; for, “if any man love
the world, the love of the Father is not in him.” 1 John 2:15. Again, how
shall his desires any more go out after the world without him, when he is
dead to it? Great indeed would be the loss sustained by a lover of the
blessed God, were he, in any degree, to yield to the allurements of the
world, and allow it to obtain a share in that affection which should be
fixed solely on the Supreme Good. A soul so undecided would soon be
entirely vanquished by the blandishments of sin, as was Samson by the
charms of Delilah (Judg. 16:6); and would become subject to all that
misery and vexation of heart, which invariably attend the love of this
world.

13. The love of the world appertains not to the _new_ creature, but to the
_old_: for the world has nothing to bestow but honor and vainglory,
riches, pleasures, and carnal desires; in these the “old man” delights.
The new man, on the other hand, has no peace except in Christ, who is his
honor and glory, his riches and his heaven.

14. And as nothing can be conceived of that is greater or more exalted
than the image of God renewed in Christ Jesus, so it should be our only
concern and care, to render ourselves partakers of this exalted honor;
remembering the words of Tauler, “What man, who is possessed of reason,
can doubt for a moment, that God can infinitely more rejoice and delight
the heart, than the corrupt and indigent creature is capable of doing?”

15. In addition to this, the Scriptures assure us that man was not created
for the world’s sake, but the world for man’s. It was not to pamper his
appetite, to heap up riches, or to extend his empire without limits, that
man was formed; it was not that he might acquire large estates and
possessions, erect palaces, or be gorgeously attired, that he was endued
with a soul intelligent and immortal: man was made to be _lord_ of the
earth, and not its _slave_; to subdue, and not to be subdued. He was not
to seek his pleasure and enjoyment on earth, however fair and fascinating
it might be to a depraved taste: he was not destined to be an heir of this
inferior world, nor the possessor of terrestrial, treasures, nor to be
actuated by any worldly motive whatsoever. Man is to depart hence, as one
that dwells on earth as a _tenant at will_. He was not made for it, and
cannot remain in it; he entered it naked, and naked he must quit it again.
Many, indeed, are born into the world at the same time; but an equal
number, on the other hand, are daily taken out by death; nor can any carry
with them even an atom of the treasures which they had accumulated upon
earth.

16. Man, then, is but a guest and a pilgrim below; and most obvious it is,
that he was not created for this temporal life, and that this world was
never designed to be the _end_ of his being. That _end_ is God, and the
image of God in Christ Jesus, unto which we are renewed by the Spirit; and
we are created for the kingdom of God and for eternal life. These our
blessed Redeemer purchased for us, when they had been forfeited by us; and
it is his Spirit that regenerates men who had been without God in the
world.

17. How unreasonable, therefore, is it in man to fix his affections on
temporal objects, when we are assured that the soul is infinitely more
noble and more precious than the whole world! How preposterous is it, that
he should lavish his time in the pursuit of earthly things, when he is
conscious that he was created to bear the image of God in Christ, through
the Holy Spirit! Therefore, let us now solemnly repeat what has been
before affirmed, namely, that man was not made for the world, but the
world for man. The excellency of the image of God in Christ Jesus, is
inconceivably great and glorious: so that were all mankind to unite their
labor and might, their wealth, their honors, and their all, they could not
succeed in restoring even _one_ soul to the possession of this image. It
became requisite that Christ himself should die, in order that this divine
image which had been utterly defaced by sin, might, through His Spirit, be
revived; and that man might again become the temple and house of God
through all eternity.

18. This being duly considered, as certainly it ought to be, how is it
that man so thoroughly debases his soul as to seek after the things of
this world, its honors, its pleasures, lusts, and wealth? He should surely
reason with himself, and say: “Shall I, for the sake of a little gold, or
for this fading world, or for all the honors and pleasures it can afford
me,—shall I, for the sake of _these_, sacrifice my _immortal soul_, which
Christ has redeemed at so infinite a price? God forbid.” “What is a man
profited, if he shall gain the whole world, and lose his own soul? or what
shall a man give in exchange for his soul?” Matt. 16:26. Alas! the “whole
world,” with all its power and glory, could not avail to rescue one soul
from eternal destruction; for the soul is immortal, while the world
passeth away with all that it contains. 1 Cor. 7:31; 1 John 2:17.




Chapter XIV.


The True Christian, Who Imitates Christ, Hates His Own Life In This World,
                         And Forsakes The World.


    _If any man come to me, and hate not ... his own life also, he
    cannot be my disciple._-LUKE 14:26. _He that loveth his life shall
    lose it; and he that hateth his life in this world shall keep it
    unto life eternal._—JOHN 12:25.


In order that a man may hate himself, he must, in the first place, cease
to love himself; secondly, he must daily die to sin; and, thirdly,
maintain a continual warfare with his corrupt nature, or the flesh.

2. There is nothing that more obstructs the everlasting salvation of
mankind than _self-love_. This is not to be understood of that natural
love which excites to a due regard to self-preservation, but of that
carnal and inordinate affection which influences man to be wholly
concerned about himself, without any reference to the Supreme Being, the
great Author of life. In this sense the term is used in the present Book.
Man was created to love God alone; and since God only is to be loved, it
follows that he who loves himself is an idolater, and makes of himself a
god. The heart of man rejoices and rests in the object of his affection;
and, whatever this be, he is brought by it into bondage, and is devoted to
it. Man, in this state, is become a servant, and is deprived of that
genuine liberty in the enjoyment of which he was originally created; and
in this lapsed and divided state he must serve as many masters as there
are objects upon which his affections are placed. But if thy love, O man!
be sincerely and simply fixed on God, then thou art subject to no lord but
Him; and thou preservest thy liberty with all the privileges appertaining
to it. It becometh thee, therefore, to be very circumspect in thy life and
conduct, lest thou shouldst in any degree obstruct the progress of divine
love in thy soul. If ever thou desirest to possess God alone, thou must
make a surrender of thyself solely to him. If thou lovest and pleasest
thyself, instead of loving and pleasing God, then sorrow and fear, sadness
and anxiety, will inevitably attend thee; whereas, if thou wholly yieldest
thyself unto God, cleaving to him and delighting thyself in him alone,
then he will never leave thee nor forsake thee, but remove by his gracious
presence all fear and anxiety from thy mind. He, on the other hand, who
seeks himself in all situations and in every circumstance, and who
incessantly pursues after profit, praise, and lust, can never attain to
serenity and peace of mind; for some circumstance there always will be to
cross his desires and to disturb his rest. Never, therefore, yield to the
belief that an accession of fame, wealth, or honor in this world, is
always good and profitable for thee; when, on the contrary, a righteous
contempt of all such transient objects, nay, an utter extirpation of our
love of them, would be attended with an infinite blessing and advantage.

3. As then, on the one hand, the things of this life, such as praise,
riches, and pleasure, are frail, and pass away with the world that
supplies them, while, on the other, the love of God endureth forever, it
is evident that no satisfaction can be durable that is founded upon the
love of self and of earthly objects. Such peace would be interrupted by
every trivial circumstance that occurred; whereas, when the mind is firmly
set upon God and upon his love, it cannot fail to be preserved in perfect
peace and perpetual serenity amid all the changes of this life. Forsake
thou, therefore, all things, and thou shalt, by faith, recover all things
again; for never can the lover of himself and of the world find the
blessed God.

4. Inordinate self-love is begotten of the world, and not of God; it is
earthly, and the chief enemy to “the wisdom which is from above.” James
3:17. This wisdom does not seek the praise and applause of men; and though
in itself “a pearl of great price” (Matt. 13:46), yet appearing with no
other recommendation than its own native simplicity, it is but little
valued in the world, and, with but few exceptions, is entirely neglected
and forgotten; and though there are many who make a boast of this wisdom,
yet the gem conceals itself from all who do not desire to apply it in
their practice. If, therefore, thou desirest to be possessed of it, O man!
lay aside all that human wisdom which “puffeth up” (1 Cor. 8:1), together
with thy self-love and self-applause, and then shalt thou exchange thy
earthly wisdom, which the world admires, for that which is heavenly and
divine. Then, instead of the wisdom of this world, which in its nature is
elevated and seeks the applause of men, thou shalt be put in possession of
a wisdom which, far from attracting the notice of the world, is despised
and rejected by it, but which is, nevertheless, of a divine origin, and of
everlasting continuance.

5. It is impossible to love God, until thou abhorrest thyself; that is,
until thou art heartily displeased with thyself and with thy sins; until
thy own carnal nature is crucified, together with the evil propensities of
thy self-will. For the more a man strives to love God, the more he labors
to subdue the lusts of the flesh and his sensual appetites; and the more
he departs from self and from self-love, by the power of the Spirit of
God, the more nearly he approaches, by faith, unto God, and to his divine
love. For as inward peace depends on a freedom from desires after the
things of this world; so when this peace is once settled in the soul, and
the heart has disengaged itself from the ties which bound it to the
creature, it returns freely into God, and rests in him alone.

6. Now he who is sincerely disposed to deny himself, must follow, not his
own will, but the will of Christ, who has declared, “I am the way, and the
truth, and the life.” John 14:6. As though he had said: “Without the way,
no man walketh; without the truth, nothing is known; and without life, no
man liveth: therefore, look upon me, who am the way in which it is thy
duty to walk, the truth in which thou art called to believe, and the life
in which thou art bound to live. I am the unerring way, the infallible
truth, and the everlasting life: the way to immortality is through my
merit; the truth itself is in my word; and life is through the efficacy of
my death; and, therefore, if thou continuest in the _way_, the _truth_
will guide thee unto eternal _life_. If thou desirest not to go astray,
follow me; if thou wilt know the truth, believe in me; and if thou wouldst
possess life everlasting, put thy whole trust in me, who for thy sake have
endured the death of the cross.”

7. What, indeed, is the safe way, the infallible truth, and the endless
life? What, the way, truth, and life, that are more excellent than every
other? Surely there is no way, but the holy and precious merits of Christ;
no truth, but his eternal word; no life, but a blissful immortality in
heaven. If, therefore, O Christian! thou desirest to be raised up into
heaven with Christ Jesus, believe in him here, and tread in the footsteps
of his humility; this is the safe Way to everlasting glory. If thou
wouldst escape the snares of the world, take hold of his Word by faith,
and follow the example which he has left for thy imitation; because this
is the infallible Truth. And if it be thy wish to live with Christ, then
die thou with him and in him unto sin, and become a new creature; for this
is Life. Thus Christ is the way, the truth, and the life; and he is so,
both by his example and by his merit.

8. “Be ye followers of God as dear children.” Eph. 5:1. Let us labor and
strive after this one thing; that our lives may resemble the life of
Christ. Were there nothing else to confound the false Christian, the
example of Christ might effectually and abundantly do it. When we consider
that Christ our Lord passed his life in grief and pain, we ought to be
ashamed to spend our lives in ease and pleasures. If the soldier forgets
his own ease and comfort when he beholds his captain fighting unto death,
shalt thou pursue after worldly pleasures and honors, when thy Prince was
so ignominiously treated, and, for thy sake, nailed to the cross? Is it
not a sign that then thou dost not, in fact, fight under his banner?

9. It is true that, in our day, every one desires to be considered a
Christian; but how few are they who imitate the life and deportment of
Christ! Had it been the character of a follower of Christ, to aim at the
acquisition of honors and possessions, our Lord would never have taught
that these are not worthy to be compared with heavenly treasures.
Contemplate the life and doctrine of the blessed Jesus, and thou shalt own
that nothing can be more opposed than he and the world. Behold that manger
and that stable! do they not forcibly evidence a contempt of worldly
things? And will the example of Christ lead thee to err from the right
way? No! he is the way, and he is the truth; and his life, compared with
his doctrine, is the only means to preserve thee from mistake, and to
guard thee from the delusions and errors of the world. Since then the Lord
hath chosen to enter into his glory by the way of suffering and reproach,
why shouldst thou labor to make thy way to hell, through the pomps and
vanities of the world? Return, then, O deluded soul! escape from the broad
way that leadeth unto death, and in which thy only enjoyment is “the
pleasures of sin for a season” (Heb. 11:25); enter into this safe Way, in
which the wayfaring man shall not stray: cordially embrace that Truth
which never can deceive: and live in Him who is Life itself. This way is
the truth, and this truth is the way. Awful blindness! a worm of the earth
would make himself great in the world, when the Lord of glory abased
himself to the very dust. O faithful soul! when thy bridegroom moves to
meet thee, clothed with humility, come down from the elevation of thy
pride and ambition, and descend into the vale of humiliation to meet him,
and he will embrace and receive thee with joy.

10. As Abraham quitted his father’s house, to go into a land which the
Lord was to show him (Gen. 12:1), so quit thou, as a true child of
Abraham, the pleasure-house of self-will and self-love, that thou mayest
obtain the divine blessing. Self-love biases the judgment, blinds the
understanding, disturbs the reason, seduces the will, corrupts the
conscience, closes the gates of life, and acknowledges neither God nor
neighbor. It banishes virtue; seeks after honors, riches, and pleasures;
and, in a word, prefers earth to heaven. He, therefore, who thus “loveth
his life, shall lose it; but he that hateth his life” (that is, resists
this principle of self-love), “shall keep it unto life eternal.” John
12:25. Self-love is the root of impenitence, and the cause of damnation.
They who are controlled by self-love and self-honor are destitute of
humility and a knowledge of sin; consequently, they never can obtain the
remission of sin, though they seek it with tears; their tears not being
shed because they have offended God, but merely on account of the personal
loss which they have sustained.

11. The kingdom of heaven is compared in Scripture to “a pearl of great
price;” in order to obtain which, a man sold _all_ that he had. Matt.
13:45, 46. This pearl is God himself, and that eternal life which he has
promised, and for the attainment of which every other object must be
forsaken. We have an example of this in our Lord Jesus Christ, who
descended from heaven not for his own sake, but for thy sake; not for his
own profit and advantage, but for thine. Luke 19:10. And wilt thou yet
delay to love him who gave himself up unto death for thee?

12. It doubtless is the part of a faithful spouse, to please her husband
alone: and art thou desirous of pleasing the world, when thou mayest be
espoused unto Christ, the great lover of souls? Forsake therefore and
sincerely despise all that is in the world, in order that thou mayest
become worthy of the eminent dignity of this spiritual marriage: for if
thy love cleave not solely to Christ, it is a corrupt and adulterous love,
and not that which a Christian should bear to the Redeemer. For the
Christian’s love to the Redeemer must possess virgin purity.

13. The law of Moses required that the priest should marry a virgin
(Levit. 21:13, 14); and Christ, our High Priest, will espouse only a
_virgin-soul_; one that is attached to nothing that the world can offer,
but solely to himself; nay, one that loves not even herself, in comparison
with Christ. “If any man come to me,” he says, “and hate not his _own
life_, he cannot be my disciple.” Luke 14:26.

14. In order to understand what is meant by hating ourselves, we are to
remember that we carry about with us “the old man,” and are indeed the old
man himself; whose nature is to hasten from one sin to another, to love
himself, to pursue his own profit and honor, and to indulge his own will
and carnal appetite. For the flesh is at all times the same; always
considering itself, easily grieved, envious, bitter, covetous, and
revengeful. This, O Man! is what thou doest: these sinful motions proceed
from thy heart; this is thy very life, even the life of the old man in
thee: and therefore thou must of necessity hate thyself, and thine own
natural life, if ever thou desirest to be a disciple of Christ. Whoever
loves himself, must love his own pride and avarice, his own wrath and
hatred, envy and lying, perfidiousness and unrighteousness; and, in short,
he must love all the progeny of unholy desires, and a corrupt heart. But
if thou desirest to be a Christian indeed, thou must not love, nor excuse,
nor palliate thy sins, but thou must hate them, forsake them, and subdue
them.




Chapter XV.


Showing How The “Old Man” Daily Dies, And The “New Man” Is Daily Renewed,
In A True Christian; Also, Wherein Self-Denial Consists, And What Is Meant
                        By The Christian’s Cross.


    _If any man will come after me, let him deny himself, and take up
    his cross daily, and follow me._—LUKE 9:23.


It is the charge of the apostle Paul, “Put off the _old man_, which is
corrupt according to the deceitful lusts; and be renewed in the spirit of
your mind; and put on the _new man_, which after God is created in
righteousness and true holiness.” Eph. 4:22-24. And in another of his
Epistles, he gives us a reason for doing so: “Ye are not your own; for ye
are bought with a price; therefore, glorify God in your body and in your
spirit, which are God’s.” 1 Cor. 6:19, 20.

2. We have already noticed what is meant by _the old man_; namely, pride,
covetousness, lasciviousness, unrighteousness, wrath, enmity, hatred,
etc.; all of which must die in the Christian, if ever the _new man_ arise
in him again, and is day by day renewed.

3. In proportion as the old man dies, the new man is quickened. As pride
loses its influence, humility, by the grace of God the Holy Spirit,
succeeds; as wrath yields, meekness advances; as covetousness is done
away, trust in God is increased; and as the love of the world is removed,
the love of God takes its place in the soul, and becomes more and more
vigorous and ardent. In this consists the renovation of the new man. This
is the fruit of the Spirit; this is practical and living faith (Gal.
5:22); this is Christ in us; this is the new command of Christ and new
obedience; this is the result of the new birth in us, in which thou must
live if thou desirest to be a child of God; for those only who so live
have a right to be so called.

4. This is the reason why a man ought now to deny himself; to renounce his
own honor and will, his own love and pleasure, and all his profit and
interest in the world; and why he ought freely to give up his own right
and life, and consider himself unworthy of everything that Providence
bestows upon him. A real Christian, who is endued with the humility of
Christ, readily owns that no man can lay claim to even the least of those
benefits that descend from above, because they are all gifts, and freely
proceed from the goodness of God. On this account he uses all as being
really the property of God, with fear and trembling; not to promote his
own pleasure and satisfaction, his own profit and praise, but from
necessity alone, and because he cannot otherwise subsist.

5. Let a true Christian who denies himself, and a false Christian who is
filled with inordinate self-love, be compared together. If an affront be
offered to the latter, you may soon behold his anger rising, and visible
marks of passion and discontent; and these are, not unfrequently, followed
up by reproachful language and actions, by a spirit of revenge, and
sometimes by imprecations and curses. All this proceeds from the _old
man_, whose proper character it is to be angry and bitter, and to exhibit
rancor and asperity. On the contrary, he that is a Christian indeed, and
has sincerely begun to practice self-denial, is gentle, patient, and ready
to forgive; free from a revengeful spirit; full of compassion and
tenderness; and esteems himself worthy of all the sufferings which
Providence may be pleased to allot to him. These qualities are all
included in _self-denial_.

6. In the exercise of this patience, meekness, and lowliness of mind, our
Lord Jesus Christ has set us an example by willingly denying himself. “The
Son of man,” he says, “came not to be ministered unto, but to minister”
(Matt. 20:28); and again, “I am among you as he that serveth” (Luke
22:27); and in another place, “The Son of man hath not where to lay his
head.” Luke 9:58. David, when reviled by Shimei, practised the duty of
self-denial, for his words were: “The Lord hath said unto him, Curse
David.” 2 Sam. 16:10. As if he had said: “I am a worm in the sight of God,
and deserve to suffer far worse things.” And thus have all the saints and
prophets of God freely denied their own will, and esteemed themselves
unworthy of every blessing. They bore the burden of their day with
patience (Acts 5:40, 41); they cursed not when they were cursed; they
blessed their persecutors, and prayed for them by whom they were
slaughtered (Acts 7:60); and thus, “through much tribulation, entered into
the kingdom of God.” Acts 14:22.

7. This was true when they acknowledged themselves unworthy of any favor,
but worthy of all the evils that could befall them.

8. Now, this self-denial is the cross of Christ, which he has encouraged
us to bear, saying: “If any man will come after me, let him deny himself
and take up his cross daily, and follow me.” Luke 9:23. This self-denying
life is a severe cross to the flesh; the natural man desires a life free
from restraint and contradiction, and would follow the inclination of his
own will, and seek after his own ease and pleasure, rather than the
humility, patience, and meekness of Christ, with the other graces of his
life and example.

9. But whatever opposition _the old man may_ raise for a time, he has
received the sentence of death, and if thy soul be ever saved, he must
surely die. For never canst thou be clothed with the humility of Christ
unless thy natural pride be first subdued; nor canst thou feel a love of
his poverty unless thy avarice and thy love of the world be first
overcome. Thou wilt not be able to follow Christ in the contempt of
vainglory, nor to endure the reproach of his cross, until thine ambition
be rooted out; nor wilt thou ever express in thy life the meekness and
patience of Jesus until thy revengeful spirit be inwardly mortified.

10. These are the spiritual exercises which the Scriptures mean when they
speak of _denying ourselves_, of _bearing the cross of Christ_, and of
_following him_,—exercises that are submitted to, not with any expectation
of profit, merit, reward, interest, or praise, but from pure love to the
Saviour, and because Christ hath passed through all this before us, and
“hath left us an example that we should follow his steps.” Since the image
of God is the greatest dignity of man, we ought the more earnestly to
practise the duty of self-denial, by which that image, effaced by sin, is
revived within us. And as this is the highest honor of which our nature is
susceptible, so is it the strongest inducement that can possibly be
suggested to endear to us the practice of self-denial.

11. Why, then, should man so eagerly desire the fading honors of this
world, which, however they may raise him in the estimation of his
fellow-mortals, render him in no degree more acceptable in the sight of
God. The great and the wise have bodies composed of flesh and blood as the
meanest and the most despised; so that, in this respect, no man has the
slightest superiority over another. One is born even as the other, and
dies even as the other; for the beginning and end of all men, as to this
world, is alike. What folly then is it to covet worldly honors and the
praise of men! Such desires spring from the root of self-love, that bane
of the soul, that seed of all spiritual diseases, by which the heart of
man is turned from God to the world, and from Christ to _self_. How
incapable and how backward is the lover of himself to obey the words of
the blessed Redeemer, and to lose his life for His sake that he may save
it. This is a paradox hostile to the inclinations of the “old nature,” and
therefore but little considered by the bulk of mankind.

12. Alas! how small is the number of those who have a thorough knowledge
of the depraved life of the old Adam, or who heartily strive against it!
And yet, if ever we would rescue our souls from perdition, we must die to
it and to all its restless workings. Whatever corruptions have been
entailed on us by Adam, must be removed in Christ. In his humility, our
pride and ambition must expire; in beholding his poverty, our thirst after
earthly things must die away. The contemplation of his bitter sufferings
should subdue our sensual lusts; the reproaches which he endured, and the
entire resignation with which he submitted to the contempt of the world,
should restrain us from the pursuit of worldly honors, and from the
indulgence of anger and passion.

13. He who is thus dead to himself, will also readily die to the world,
its pomps, and wealth, and honors, and pleasures, solacing himself with
those higher riches, dignities, and enjoyments, to which he is admitted by
faith in Christ. He becomes, indeed, “a stranger upon the earth” (Ps.
39:12), but he is the friend of Christ, and Christ will comfort his heart
with the light of his countenance here, and with joy everlasting and
unutterable in the world to come.




Chapter XVI.


 A Conflict Is Constantly Maintained In The Christian Between The Spirit
                              And The Flesh.


    _I see another law in my members, warring against the law of my
    mind._—ROM. 7:23.


The two opposite principles in the heart of the real Christian, are spoken
of by the apostle under different names, viz.: _the inward and outward
man_ (2 Cor. 4:16), the _law of the mind_ and the law of the members (Rom.
7:23), and the _flesh and spirit_. “The flesh,” says he, “lusteth against
the Spirit, and the Spirit against the flesh.” Gal. 5:17.

2. When the Spirit conquers the flesh, then man lives in the new nature
and is in God and in Christ: but when the flesh vanquishes the Spirit, and
thus gains the ascendency, then man lives in the devil and in the old
nature; he is under the dominion of the world, and without the kingdom of
God, and, consequently, is called _carnal_. And “to be carnally minded is
death.” Rom. 8:6.

3. It is according to the predominance of either of these principles (the
flesh and the Spirit), that a man obtains his name in Scripture, and is
called _carnal_ or _spiritual_. When the flesh and its sensual lusts are
subdued, it is an indication of the strength of the spirit, and of a man’s
proficiency in the inward life; but if a man be vanquished by the flesh,
it betrays the weakness both of his faith and spirit.

4. Solomon says, “He that ruleth his spirit (his mind), is better than he
that taketh a city.” Prov. 16:32. If, then, thou desirest to be a valiant
conqueror, and to gain an immortal victory, conquer thyself; subdue thy
passions, mortify thy pride, quell thine ambition, and destroy every
inordinate lust with which thou art assailed; and thus shalt thou
overthrow the kingdom of Satan, who, by means of such sins, ruleth in the
world. Many have signalized themselves by the capture of towns and cities;
but, alas! how few are they who, in a higher sense, may be denominated
_conquerors of the world_!

5. If thou yieldest too far to the flesh, thou destroyest thy soul. It is
surely better that the soul overcome, and that the body also be preserved,
than that, the body overcoming, both body and soul should be destroyed
together.

6. This contest, though attended with various trials and difficulties,
will, however, issue in a glorious victory and a heavenly crown: “Be thou
faithful unto death,” saith the Captain of our salvation, “and I will give
thee a crown of life.” Rev. 2:10. And the disciple that lay in his bosom
tells us, “This is the victory that overcometh the world, even our faith.”
1 John 5:4. Thou wilt say, What is it to overcome the world? We answer, It
is the world within us, which is here principally meant. Overcome thy
_self_, and then the victory over the world is thine.

7. Some may, perhaps, be here ready to inquire, “What, if sin sometimes
closely beset me, and bear me away against my will; must I be excluded
from the number of God’s children, according to that saying of St. John,
‘He that committeth sin is of the devil’?” 1 John 3:8. To this it must be
replied: If thou feelest the conflict of the Spirit against the flesh, and
art grieved that thou sometimes doest things which thou wouldst not, it is
an evidence that, amidst the infirmities which encompass thee, thy faith
and thy spirit struggle against the flesh, and are opposed to it. St. Paul
himself teaches us that this warfare has place even in godly and believing
souls, when he says, “I see another law in my members warring against the
law of my mind (that is, against the new, inward man), and bringing me
into captivity to the law of sin which is in my members” (Rom. 7:23); thus
causing him sometimes to do the things which he would not. To will, was
present with him; but to perform the good which he would, he was not
always able; inasmuch as he could not do of himself the good which he
would, while to do the evil which he would not, was always easy to him.
Hence he exclaims, “O wretched man that I am! who shall deliver me from
the body of this death?” Rom. 7:24. And to this agrees what Christ himself
says: “The spirit indeed is willing, but the flesh is weak.” Matt. 26:41;
Mark 14:38.

8. As long, therefore, as this _conflict_ is felt in man, sin cannot be
said to _rule_ in him; for he who is continually fighting against sin,
resists its struggles for dominion; and sin cannot destroy the man who
opposes the attempts which it makes upon the soul.

9. It is the experience of all the saints, that they alike have sin,
according to the word of St. John: “If we say that we have no sin, we
deceive ourselves.” 1 John 1:8. It is not, however, the _indwelling_ sin
that condemns a man, but the _reigning_ sin. The sin with which we
contend, and to the commission of which we do not consent, is not imputed
to us; as St. Paul says: “There is therefore now no condemnation to them
which are in Christ Jesus, who walk not after the flesh, but after the
Spirit” (Rom. 8:1); that is, who do not permit the flesh to rule. But as
for those who are altogether strangers to this spiritual strife, this
combat of the flesh and Spirit, they are not born again, but are under the
_reigning_ influence of sin; they remain the servants of sin and Satan,
and are, consequently, damned; for “the law of the Spirit of life” hath
not made them “free from the law of sin and death” (Rom. 8:2), so long as
they thus suffer sin to rule over them, and to “reign in their mortal
body.”

10. All this is illustrated in Josh. 16:10. The remnant of the Canaanites
were permitted to dwell amongst the children of Israel, but not to have
dominion over them; and thus the Israel of God feel their remaining
imperfections, but do not allow them to gain the pre-eminence. To preserve
this pre-eminence is the duty of the new man in Christ, whose name is
Israel (that is, _a prince of God_) (Gen. 32:28); and who, as a _prince_,
hath power with God, and shall at last prevail.

11. This daily strife with the old man, is an encouraging evidence of the
existence of the new man; for it plainly indicates that there are two
contending principles in him who is the subject of it. The strength of the
spirit and the victory succeeding it, demonstrate the true Israelite; and
the warfare of the spirit indicates the real Christian. The land of Canaan
cannot indeed be gained without war: but when the flesh, like the
Canaanite of old, invades the territories of the spirit, it then becomes
the part of the spiritual and true Israel not to submit to such a master;
but, after true repentance and remission of sin, to collect new strength
in Christ, and by the grace of God to rise again from his fall, and
earnestly implore Jesus, our true Joshua, to vanquish for him and in him,
the spiritual Canaanite, the enemy of his soul. When this is accomplished,
the sinner is not only forgiven and restored to favor, but he is likewise
refreshed and strengthened in Christ, his great Captain in this spiritual
combat. With regard, therefore, to such as continue to feel many
infirmities in the flesh, and who cannot do the things which they would, I
exhort them to cleave to Jesus as sincere penitents, and to cover their
blemishes with his perfect obedience. It is in this order, and in this
order alone, that the imputation of Christ’s merits becomes salutary and
effectual; that is, when a man forsakes his sin, and by daily repentance
strives against it; repairs his former losses, and guards against future
temptations. But while the sinner remains a stranger to brokenness of
heart on account of transgression; while he continues to gratify the
unholy propensities of the flesh, nothing can be more absurd than for him
to suppose that the merits of Christ are imputed to him; for how can the
blood of Christ benefit him who treads it under foot? Heb. 10:29.




Chapter XVII.


The Inheritance And Possessions Of Christians Are Not Of This World; They
 Should, Therefore, Regard Themselves As Strangers In It, While They Make
                          Use Of Earthly Things.


    _We brought nothing into this world, and it is certain we can
    carry nothing out. And having food and raiment, let us be
    therewith content._—1 TIM. 6:7, 8.


The design of the blessed God in creating temporal things, was that they
might supply man’s bodily wants; and it is right that they should be used
for such a purpose, and be received at the hands of God with gratitude,
attended with fear and trembling. In regard to those things which are not
absolutely necessary, whether gold and silver, food and raiment, etc.,
they are left to man in order to _prove_ him; so that from the manner in
which he employs these objects, it may be discovered how he stands
affected towards God, while possessed of the goods of this world: whether,
on the one hand, he will still cleave to God, and in the midst of earthly
possessions, keep his eye constantly fixed on those which are to come; or
whether, withdrawing his love from God, he will attach himself to this
fleeting world, and prefer a fading earthly paradise, to that which is
permanent and heavenly.

2. Man is therefore left to his own liberty and choice, in order that he
may be judged hereafter according to that which he has chosen here, and
thus be without excuse in that day. Agreeably to this principle, it was
the solemn declaration of Moses to the people of Israel: “I call heaven
and earth to record this day against you, that I have set before you life
and death, blessing and cursing: therefore choose life, that both thou and
thy seed may live.” Deut. 30:19.

3. The things of this world are then designed, not to fill us with earthly
delight and pleasures, but to be tests and trials of our fidelity. In
these trials the fall is very easy, when once we begin to withdraw from
God. The pleasures of this world are the fruits of a forbidden tree; of
which we are warned by God not to eat, lest our minds going out after them
should eventually take delight in them, after the manner of those who know
no other pleasures, but such as are derived from earthly objects. These
persons, by indulging the flesh, convert meat, drink, and apparel into
snares by which they are turned away from God.

4. It certainly is the duty of every true Christian, to esteem himself a
stranger and pilgrim in this world; and as bound to use earthly blessings,
not as means of satiating lust or gratifying wantonness, but of supplying
his absolute wants and necessities. We ought not to set our affections on
these inferior objects, but on Him alone who is able to satisfy them. To
do otherwise, is to expose ourselves to dangerous temptations, and with
Eve, to eat daily of the forbidden tree. The real Christian is not intent
upon worldly concerns, or delicious fare; for his interior eye is directed
to that bread which endureth unto eternal life. Nor is he solicitous about
fine and fashionable apparel; aspiring rather after robes of divine light,
and the raiment of glorified bodies. In short, all things that please the
natural man in this world, are, to a true Christian, only so many crosses
and temptations, allurements of sin and snares of death, that continually
exercise his virtue. Whatever man uses without the fear of God, whatever
he applies to the mere gratifying of his flesh, cannot fail to operate as
a poison to the soul, however pleasant and salutary it may appear to be to
the body. Yet, so far from laboring to know the forbidden tree of worldly
pleasures and its various fruits, man gives himself up to a careless and
thoughtless state of life, and yields to the lust of the flesh, not
considering that this lust is really _the forbidden tree_.

5. The Christian, on the other hand, uses all things in the fear of God,
and as a stranger and pilgrim on the earth; avoiding every kind of excess
in meat, drink, apparel, houses, and the other things of this life, lest,
by an improper use of them, he should offend both his Father in heaven,
and his fellow-Christians upon earth. He will not so much as gaze on the
_forbidden tree_, in order that he may not be ensnared; but with the eye
of faith, he steadfastly beholds the future felicity of the soul, and for
the sake of this felicity, refuses to yield to the cravings of corrupt
nature. What does it profit the body that in this world it swims in lusts
and pleasures, when, after a short period, it must be devoured by worms,
and stripped of all its enjoyments! “Naked,” says Job, “came I out of my
mother’s womb, and naked shall I return thither.” Job 1:21. We bring into
the world a naked and infirm, a poor and indigent body; and even this is
the spoil of death; for when we pass out of this world we leave it behind
us forever.

6. Whatever we enjoy from the time of our birth to the period of our
dissolution, is all the bread of mercy and affliction, and designed to
supply the bare wants of this mortal life. At the approach of death all is
taken from us again, and we depart out of the world poorer than when we
entered it. When man enters the world, he brings with him life and a body,
and finds the necessary shelter, meat, and drink provided for him; but,
after existing a short time, he is, in a moment, bereft of all, and leaves
behind him even his body and his life. Consider then, O man! whether there
can be anything more wretched and poor, more naked and miserable, than man
when he dies, if he be not clothed with Christ’s righteousness, and
enriched in his God.

7. As, therefore, we are confessedly strangers and pilgrims here, and at
the hour of dissolution must leave behind us every earthly enjoyment, let
us, at least, cease to encumber our souls with things which we cannot
carry out of this world, and the use of which is restricted to this life
only. Is it not a species of madness to heap up riches for a frail body,
for a body which we must leave behind us, and which cannot possibly enjoy
wealth hereafter? Luke 12:20, 21. Are we ignorant that there is another
and a better world, another body and another life, and that, whatever we
may appear in the sight of men, we are in the eye of God only strangers
and sojourners on the earth? Ps. 39:12; Lev. 25:23. “Ye are,” saith the
Lord, “strangers and sojourners _with me_,” that is, “_before my eyes_,
although ye may not remember it.”

8. If, then, we are strangers and sojourners, it follows that our country
and our home must be elsewhere. This will be most evident to us, if we
compare time with eternity, the visible with the invisible world, the
earthly tabernacle with the heavenly, and things that are frail and
perishing, with those that are lasting and eternal. Such a comparison will
afford us a due insight into time and eternity, and lead us to behold with
the eye of faith, such things as remain altogether unknown to the
unthinking multitude. It is from the want of this consideration, that so
many become lax and disorderly in their manners, wallow in the mire of
earthly pleasures, and drown themselves in avarice and worldly cares. It
is from the want of this reflection, that the major part of mankind,
however keen and shrewd in the pursuits of this world, are blind and
insensible to the concerns of the immortal soul. They addict themselves so
much to this life, as to esteem it to be the most delightful, the best and
noblest of all; while the true Christian, on the contrary, accounts it an
exile, a vale of tears, a place of misery, a deep and dark prison.

9. Hence it is that those who love this world, and seek their happiness in
it, do not excel even the brute creation in wisdom or understanding; and
as they live, so they die like beasts. Ps. 49:12, 20. They are totally
blind as it respects the inward man; they do not even think of heavenly
and eternal things; they never rejoice in God, but only in the low and
sordid pleasures afforded by this world. It is in earthly things that they
seek their rest and their enjoyment; and having obtained their object
after much labor and toil, they sit quietly down and congratulate
themselves on their possessions. Wretched, miserable men! blind and
insensible to the tremendous concerns of their eternal salvation! here,
they lie contentedly in the darkness of ignorance, soon to remove hence to
that of death and damnation. Luke 1:79.

10. In order to our better acquaintance with the nature of our pilgrimage
here, we should unceasingly consider the example left us by the Redeemer,
and earnestly follow him both in his life and doctrine. He hath set us an
unerring pattern of universal holiness. He is our captain and our guide;
and to his life and manners, our lives and our manners should be
conformed. Go thou, therefore, and look unto him; unto him who, when the
greatest of all men, voluntarily chose that life in which nothing of
greatness appeared; a life of meanness, poverty, and contempt of honor,
wealth, and pleasure, the threefold deity of this world. All these things,
to which the world offers sacrifice, the Lord contemned; for he himself
said, “He had not where to lay his head.” Matt. 8:20.

11. Such, likewise, was the character of David; who, before his exaltation
to the throne, was poor and despised; and who, when created king,
accounted all his regal splendor as nothing compared with eternal life,
and the kingdom of God, to which he was called. “How amiable,” says he,
“are thy tabernacles, O Lord of hosts! My soul longeth, yea, even fainteth
for the courts of the Lord; my heart and my flesh crieth out for the
living God.”—“A day in thy courts is better than a thousand.” Ps. 84. As
if he had said, I possess indeed a kingdom, and have people subject to my
sway; I possess kingly palaces, and the strong hold of Zion; but what are
all these in comparison of thy tabernacle, O Lord of hosts? So, too, Job
found comfort in his _Redeemer_. Job. 19:25.

12. Neither Peter, nor Paul, nor any of the apostles, sought the riches of
this life, but directed their attention to those which were laid up in
another and better world. Hence they freely espoused the despised life of
Christ, walking in his charity, lowliness, and patience; contemning the
earth, and triumphing over the world, its snares, and its allurements.
They prayed for those who cursed them; they thanked those who reproached
them; they blessed those who reviled them. 1 Cor. 4:12; Acts 5:41. When
they were persecuted, they glorified God; when scourged, they were
immovably patient, professing that “through much tribulation they must
enter into the kingdom of God” (Acts 14:22); and when slaughtered, they
prayed (with Christ their Head), “Father, forgive them” (Luke 23:34); “lay
not this sin to their charge.” Acts 7:60. Thus were they, on the one hand,
dead to all wrath and revenge; to bitterness, ambition, and pride; to the
love of the world, and of their own life also; while, on the other, they
lived in Christ and in his love, in his meekness and humility, his
patience and his resignation. They are, indeed, made alive in Christ by
faith, who thus live.

13. To a lover of the world, this excellent way of life is unknown; for
with regard to those who do not live in Christ, nor know that the _truth_
is in him, these are still dead in their sins; dead in wrath and hatred,
in envy and avarice, in pride and revenge; and as long as they so
continue, they are in a state of impenitence, and have not been quickened
by faith in Jesus, be their boasting what it may. But the genuine
disciples of Christ know it to be a duty to follow the steps of their
divine Master (1 Pet. 2:21), and to be conformed to his life, as the
supreme and original pattern of all virtue and goodness. In a word, the
life of Christ is their exemplar; he himself is their _book_, whence they
derive all solid and substantial learning, as it respects both life and
doctrine. Such persons declare with the apostle, “We look not at the
things which are seen, but at the things which are not seen; for the
things which are seen are temporal, but the things which are not seen are
eternal.” 2 Cor. 4:8. And with holy men of old they unite in saying, “Here
have we no continuing city, but we seek one to come.” Heb. 13:14.

14. If, then, from a review of all these considerations, it evidently
appear, as it surely does, that in this world we are strangers and have no
abiding place, it follows that we were not created for the sake of earthly
things as the ultimate end of our being; but that there remain for us
another country and other dwellings, to gain which we ought not to
hesitate to sacrifice a hundred worlds, or even life itself. These are
subjects upon which the true Christian continually meditates with
pleasure; and it is his joy that here he has no continuing city, but is
created for life eternal. But how sad is the state of those who, occupied
wholly in pursuing the things of this life, lade their souls with a
crushing weight of worldly vanities, and thereby expose them to endless
perdition.




Chapter XVIII.


  Showing How Greatly God Is Offended, When Man Prefers Things That Are
 Temporal To Those That Are Eternal; And How Great The Evil Is, When Our
        Affections Cleave To The Creature And Not To The Creator.


    _And the anger of the Lord was kindled; and the fire of the Lord
    burnt among them, and consumed them, etc._—NUMB. 11:1.


Many there are, in our day, who, under cover of religion, seek after
earthly and carnal things; who use more diligence to become great and
affluent by the gospel, than to be good and happy. They love “the praise
of men, more than the praise of God.” John 12:43. They choose rather to
gratify the flesh in its sinful propensities, than to bring it down into
true repentance and brokenness of spirit. But the character of the true
Christian is of an opposite kind. He is more concerned about eternal than
temporal things; he seeks the glory that endureth, more than that which
passeth away; he thirsts after heavenly and invisible riches, and not
after those that are earthly and visible. In short, he mortifies and
crucifies the flesh, in order that the spirit may live.

2. The sum of Christianity is _to follow Christ_. Hence, it should be our
chief care to imitate the example which he has left us. Our thoughts and
actions, our desires and labors, should all terminate in the attainment of
this _one thing needful_, how we may come to Christ; how be saved by, and
united with him to all eternity.

3. Never should we cease to consider that endless felicity to which we are
called; but cheerfully await the dissolution of our earthly bodies, and a
translation to that inheritance which is reserved in heaven for us.

4. By these means, which habituate the soul more and more to the presence
of God, there is begotten in man a holy thirst after eternal things; while
a desire after earthly objects, which is insatiable in its nature, is at
the same time powerfully restrained. This is taught by St. Paul in that
precious saying: “Whatsoever ye do in word or deed, do all in the name of
the Lord Jesus, giving thanks to God and the Father by him.” Col. 3:17.

5. The _name_ of God, in which all things are to be done, is the honor,
praise, and glory of God. Ps. 48:10. To this great end of human life, all
our works should tend; for then it is that they are wrought in God (John
3:21), and will follow us into a blessed eternity. Rev. 14:13.

6. In a word, Almighty God, our chief and sovereign Good should be the
_principle_ and _end_ of all our designs, if we would not fail of eternal
salvation. Hence St. Paul says, “But thou, O man of God, flee these
things” (1 Tim. 6:11); namely, covetousness and the love of the world. He
calls the Christian, “a man of God,” because he is born of God, and lives
in God, and therefore is the son and heir of God; as, on the other hand, a
man of the world, is one who lives in conformity to the world, who “has
his portion in this life, and whose belly is filled with the hid treasure”
of the earth. Psal. 17:14. From these snares the Christian is required
carefully to flee, and to follow after righteousness, godliness, faith,
love, patience, meekness; and to lay hold on eternal life, whereunto he is
called.

7. When a man refuses to be guided by these salutary maxims, he falls of
necessity into every kind of enormous and presumptuous sin, and will at
last be punished with eternal fire. See, for an illustration, Numb. 11:1.

8. Inundations and war, famine, pestilence, and conflagrations, are, it
should be remembered, punishments inflicted by God, on account of our
preferring things temporal to things eternal; and because we are more
careful of a weak and perishing body, than we are of an imperishable,
immortal soul. All this betrays the highest ingratitude, and an open
contempt of the blessed God, deserving to be visited with punishments,
both here and hereafter. For, does not man by such conduct set aside an
almighty, eternal Being, from whom he derives both his body and his soul;
and convert an impotent creature into an idol, to which he surrenders his
love and affection? He who loves the creature more than the Creator, and
things transitory more than those which are eternal, offers surely the
highest possible affront to his Maker, and opposes the great design of the
Christian religion.

9. It is no doubt true, that all the creatures of God are good in
themselves; but when men begin to set their affections on them, and by
their irregular love to convert them, as it were, into idols, they then
become an abomination in the sight of God, and are justly ranked among the
most odious images of gold and silver.

10. What else can result from a carnal love of the world but hell and
damnation! Consider the case of Sodom and Gomorrah (Gen. 19:24), and the
one in Numb. 11:1, already mentioned. These are illustrations of the
eternal fire and damnation which must follow a rejection of God.

11. The love and joy, the wealth and honors of the true Christian, are
circumscribed only by eternity itself; for, “where his _treasure_ is,
there will his _heart_ be also.” Luke 12:34. From the lust and love of the
world, on the contrary, nothing can result but eternal damnation. “The
world passeth away and the lust thereof; but he that doeth the will of God
abideth forever” (1 John 2:17): and hence, St. John calls upon the
faithful entirely to withdraw their affections from the world; saying,
“Love not the world, neither the things that are in the world.” 1 John
2:15. These and similar considerations powerfully convince us, that God
will not permit us to fix our affections on any creature whatsoever.

12. But this will more fully appear from the following reflections:

I. Love is the very _heart_ of a man, and the noblest of all his
affections; hence, it is due to God only, as the supreme object, and
sovereign Good.

II. It is absolute folly to love temporal things, which cannot love us;
whereas the infinitely blessed God deserves to be loved alone, since from
a pure principle of love, he created us unto eternal life, and hath, to
the same purpose, redeemed and sanctified us.

III. _Like_ things are naturally loved by their _like_. Hence, God made us
after his own image, in order that we might love Him; and that, next to
himself, we might love our neighbor, created after the same image.

IV. The human soul resembles a mirror, representing every object
indifferently that is placed before it, whether it be of heaven or of
earth. Therefore turn thy soul wholly and only to God, that this image may
be fully expressed in it.

V. The patriarch Jacob, when dwelling in Mesopotamia, far removed from his
native soil, never abandoned his purpose to return, and, at length, after
twenty years’ service, demanded his wives and wages; and, cheered by the
recollection of the place of his nativity, returned thither. So should thy
soul, amidst the various engagements of this life, and the hurry of
outward employments, long without ceasing after thy heavenly fatherland.

VI. Man is made either better or worse by that which he loves. He that
loves God, partakes freely of the divine virtue and goodness that reside
in Him; but he that loves the world, is defiled with all those sins and
evils which attend it.

VII. When King Nebuchadnezzar (Dan. 4:33) was too much controlled by the
love of the world, he lost the very form of a man, and degenerated into
that of a beast. So all men, blotting from their hearts the image and love
of God, are transformed, as it respects their inward man, into the nature
of brutes. For surely those who wholly surrender themselves to the love of
this world, are no better.

VIII. Lastly, that which a man has loved here, and carried about in his
heart, shall be manifested in him hereafter; and with this he shall
associate himself forever, whether it be God or the world. If the world
have been the object of his love in this life, it will never leave him
hereafter, but will prove his death and his tormentor to all eternity.




Chapter XIX.


 He Who Is Most Of All Conscious Of His Misery, Is Most Of All Acceptable
 To God; And His Christian Knowledge Of His Misery, Urges Him To Seek The
                              Grace Of God.


    _To this man will I look, even to him that is poor and of a
    contrite spirit, and trembleth at my word._—ISAIAH 66:2.


These comfortable words, our gracious and merciful God hath spoken by the
prophet, in order to cheer our hearts, when they are most oppressed with
misery and sorrow. Be not thou therefore ashamed to be bruised in spirit,
and abased in thine own eyes. Humble thyself in the dust, and deem thyself
unworthy of all grace and favor; so shalt thou be raised out of thine own
vileness, and obtain, in Christ, acceptance with Almighty God.

2. He who is still _something_ in his own estimation, is not duly humbled
and depressed in his heart; nor can he expect to be regarded by that Being
who looks upon the poor and contrite ones only. “If,” says the apostle, “a
man think himself to be something, when he is nothing, he deceiveth
himself” (Gal. 6:3): and the reason of this is, that God is _all in all_,
alone; and the creature must consequently become a bare and empty
_nothing_. So great and so practical is this truth, that man is not only
to believe it in his heart, but to express it in his life and conduct.

3. If ever thou designest, then, to give all the glory and honor to God,
that HE may be ALL, alone, thou must surely thyself become _nothing_ in
thine own eyes; and entertain a very low opinion of thyself, and of thy
profiting in spiritual things. For how is it possible that God should be
_all in all_, whilst thou thyself continuest to be _something_? By this
self-exaltation thou invadest the sovereignty of God, and appropriatest
that to thyself, which is his proper due and prerogative. “It was _before
the Lord_,” said David to Michal, who had reproached him, “and I will yet
be more vile than thus, and will be base in mine own sight.” 2 Sam. 6:21,
22.

4. A man that will be _something_, is the matter out of which God is wont
to make _nothing_; but he, on the contrary, who loves to be reputed as
nothing, and who, in his own judgment, is so, is the matter out of which
the Almighty maketh _something_. He that will be wise in his own opinion,
is the matter out of which God maketh a fool; and he who is truly sensible
of his own folly and nothingness, is that of which God forms a wise and
great man. He who, before the Lord, sincerely confesses himself to be the
greatest and most miserable of sinners, is, in the sight of God, the first
and greatest of all men. He who believes himself to be the chief of
_sinners_, shall be honored by the Lord as the chief of _saints_. Matt.
23:12; Luke 1:52.

5. This is that humility which God exalts; that misery which he regards;
that _nothing_ from which he createth _something_. And as, at the
creation, the glorious frame of heaven and earth was brought forth out of
_nothing_, so must man be reduced to a deep sense of his vileness and
nothingness, if ever he be exalted to glory and to dignity.

6. Reflect upon the example of David, whose misery God beheld, and to whom
he granted the richest gifts of his grace. Consider, again, the example of
Jacob, who confessed, “I am not worthy of the least of all thy mercies.”
Gen. 32:10.

7. But above all, lay to heart the example of Christ, the grand and
blameless pattern of a Christian. He was abased below the meanest of men;
was made a worm and a curse for our sake (Ps. 22:6), despised and rejected
of men. Isaiah 53:3. But the lower he sunk, the higher did he afterwards
rise, when he received a name which is above every name.

8. But who is that blessed and lowly one who is _nothing_ in his own eyes?
It is he who inwardly and in his heart esteems himself worthy of no divine
benefit, whether bodily or spiritual. For he that arrogates anything to
himself, esteems himself to be _something_; and is, therefore, the
farthest removed from divine grace and from this new creation. So
destructive is the spirit of self, that it renders even grace of no
effect, and shuts out that which contains all things in it. For if a man
judge himself worthy of anything, he then does not take all things as a
free gift from the hands of God. Whatever we are, however, is of _grace_
and not _merit_; nor can we call anything our own, except our sins, our
helplessness, and our misery. All else belongs to God.

9. A man considered in himself, that is, independently of God, by whom he
subsists, is no more than a shadow. And as the shadow of a tree constantly
conforms to the tree on which it depends, so should man conform to the
will of God from whom he has his very life and being; as the apostle says:
“In him we live, and move, and have our being.” Acts 17:28. It is true,
the fruit will sometimes appear in the shadow of the tree; yet it does not
therefore belong to the shadow, but to the tree: so all the good fruits
that may appear in thy life and conduct, are not the produce of thy own
self and thy ability, but of God alone, who is the original source whence
all good fruits proceed. And as the apple grows not from that gross
substance the wood, which is seen by the eye, but from the seminal virtue
which the tree contains, and which is made active from above; so the new
man, and the fruit he bears, spring not up from anything that is gross and
visible to the eye, but from a supernatural and invisible seed.

10. Now, man is by nature a dry tree; but God is his strength, whereby
life is renewed in him, and he himself is made fat and green in the house
of God. God is the “strength of our life” (Psal. 27:1), says the Psalmist:
and hence we “shall bring forth much fruit whilst we abide in Christ.”
John 15:5.

11. When a man is thus wretched and poor in his own eyes, and has nothing
in the world in which to trust but the pure grace of God, manifested in
Christ Jesus, then God graciously “looks upon him.” This divine regard
must be understood in a divine sense. The look or countenance of God, is
not as the countenance of men, destitute of life and virtue: but it is
accompanied with a living power and influence that supports and revives
the faint and penitent sinner. And as none but the humble and contrite are
capable of this heavenly regard; so the more fully they receive the
consolation which God grants, the less do they think themselves worthy of
it. Such a one deems himself unworthy of all blessings divine and
temporal. He says with Jacob, “I am not worthy of the least of all the
mercies, and of all the truth which thou hast shewed unto thy servant:”
for behold, since thou gavest me thy Son Jesus Christ, I come with two
bands, with the blessings of grace and of glory. Gen. 32:10. And truly, if
a man should weep a sea of tears, it were by no means sufficient to
purchase or deserve the least part of heavenly comfort: the grace of God
cannot be merited by men, who deserve nothing but wrath and eternal
damnation.

12. Whoever thus acquaints himself in faith with his own misery, is truly
one of those poor and contrite men, to whom the Lord graciously looks.
Without this previous brokenness of heart, man cannot expect to enjoy this
blessed aspect of God, nor indeed that grace and kindness which is
promised to the poor in spirit only. In this weakness and poverty the
apostle glories, when he says: “If I must needs glory, I will glory of the
things which concern mine infirmities” (2 Cor. 11:30): and he adds the
reason: “that the power of Christ may rest upon me.” 2 Cor. 12:9. For so
great indeed is the mercy of God, that he will not see the work of his
hands destroyed: but the weaker the creature is in itself, the more is it
sustained by the power of an Almighty Being. For in the weakness of the
creature, the power of God is exalted, as the Lord declared unto Paul: “My
grace is sufficient for thee; for my strength is made perfect in
weakness.”

13. The more vile and miserable therefore a Christian is in his own
opinion, the more freely God looks upon him, to the greater manifestation
of the riches of his glory. And in bestowing this heavenly consolation, he
does not look at all on man’s merit, but barely on his want and poverty.
And this comfort can in no degree be compared with any human comfort, all
which it infinitely exceeds. In such a sense, then, God looks to the
contrite man and comforts his spirit.

14. By “the poor and contrite man,” is not to be understood, a man that is
poor in the outward sense of the word, or who is altogether destitute of
human help and relief; but _he_ is the poor man, who labors under the load
of his sins, and is grieved for them. If sin were not in the world, there
could be no misery: but now so much misery cannot befall a man, but that
he is still worthy of much more. Ps. 103:10. Far be it therefore from us
to grieve, because we have not many temporal benefits conferred upon us;
since we are not worthy even of the least of them, no, not of life itself.
Our flesh and blood may think this a hard saying; yet every penitent
sinner ought to be a severe judge in his own case, and ought not to make
the least allowance to his carnal propensities. This is the order in which
we are to obtain God’s favor and mercy.

15. And what has man now left to boast of, or what language shall he
employ when he opens his mouth? The best course he can take will be to say
simply, “Lord, I have sinned; have thou mercy upon me!” And, truly, God
himself requires no more from a man than that he humbly deplore his sin,
and in the unfeigned language of repentance pray for pardon. Whoever
neglects this, may be said to have slighted the best and most needful part
of his being, Weep not therefore, O Man! on account of thy _body_, that it
is naked and sick, pinched with hunger and cold, insulted and persecuted;
or because it is confined by bonds and a prison: but humble thyself before
the Lord, and bewail the woful condition of thy _soul_, which is
constrained to dwell in so wretched a house as thy body is, a house of sin
and death. “O wretched man,” says the apostle, “who shall deliver me from
the body of this death?” Rom. 7:24. This free and Christian acknowledgment
of thine own inward misery, this godly sorrow, this thirst after divine
grace, this faith leaning on Christ alone, open, in Christ, the door of
grace, by which God enters into thy soul. “Be zealous, therefore, and
repent. Behold, I stand,” saith the Lord, “at the door and knock; if any
man hear my voice, and open the door, I will come in to him, and sup with
him, and he with me” (Rev. 3:20): which supper is nothing else than the
remission of sin, attended with heavenly comfort, with life and
blessedness. This is the door of faith (Acts 14:27), through which the
Lord, at the right time, enters into the soul; and after the day of toil
and sorrow is over, refreshes her with the light of his countenance. Then
it is, that “mercy and truth meet together; righteousness and peace kiss
each other; that truth springs out of the earth, and righteousness looks
down from heaven.” Ps. 85:10, 11. Then it is that the woman, that poor
sinner, but now a penitent, anoints the feet of her Lord, washes them with
tears, and wipes them with the hairs of her head, expressing thereby all
the marks of an unfeigned and deep humility. Luke 7:37. Then it is, that
the spiritual priest (Rev. 1:6), in the holy ornaments of faith, offers up
the true sacrifice, even a broken and lowly spirit, with the incense of
true contrition and prayer. Ps. 51:19. Then it is that the true sanctified
water of purifying (Numb. 8:7) is applied,—the tears which grief for sin
caused to flow; and now, through faith and by the power of the blood of
Christ, the spiritual Israelite is washed and cleansed.

16. And thus, O Christian! is seen how by the sense of thy own misery, and
by faith in Christ attending it, thou mayest attain the grace and favor of
God. To conclude, the more wretched and miserable any one is in his own
judgment, the more dearly he is beloved of God, and the more gracious is
the regard which the Lord will bestow upon him.




Chapter XX.


A Truly Christian Sorrow For Sin Promotes The Daily Amendment Of The Life
    Of Man, Makes Him Meet For The Kingdom Of God, And Fits Him, In An
                   Increasing Degree, For Eternal Life.


    _Godly sorrow worketh repentance to salvation not to be repented
    of: but the sorrow of the world worketh death._—2 COR. 7:10.


True Christianity consists solely in pure faith, love, and a holy life.
This holiness of life springs from true repentance, sorrow, and
self-knowledge; so that a man not only more and more feels his failings
and imperfections, but amends them also, and, in this order, partakes of
the righteousness and holiness of Christ by faith. 1 Cor. 1:30.

2. But in order to regulate the grand work of salvation with the better
order and care, thou oughtest now to walk in a submissive and filial fear
of God, guarding against all that would gratify the flesh. “All things are
lawful,” says the apostle, “but all things are not expedient” (1 Cor.
6:12); that is, “all things edify not.” 1 Cor. 10:23. As a dutiful child,
confined to the father’s house, does not so much as attempt to follow his
own humor in everything; but, unwilling to offend his parent, observes his
will and pleasure: so a true Christian and child of God will behave
himself in his Father’s house, in so careful a manner, as not to allow his
senses any unlawful liberty. He will neither do nor speak anything without
consulting first his Father in heaven, under whose eye he constantly
lives, knowing that He is everywhere present.

3. Most men live without any fear of God, freely indulging themselves in
worldly pleasures and satisfaction. They will not consider that it is far
better to have a constant fear of God fixed in the heart, than a constant
joy of the world. For as the fear of God is the beginning of wisdom, and
begets a serious frame of mind; so the joy of this world extinguishes all
good impressions, and banishes true wisdom out of the heart, together with
all godly fear and devotion.

4. By daily repentance and mortification of the flesh, man is daily
renewed in God’s image; for “though our outward man perish, yet the inward
man is renewed day by day” (2 Cor. 4:16); and often, in the midst of his
sorrows, is he visited with a taste of heavenly joy and sweetness.
Whereas, the pleasure and joy of the world are always attended with
heaviness of heart, and an inward sting of a wounded conscience. If the
people were but more sensible of the melancholy effects resulting from
worldly pleasure, and particularly of that damp which it puts upon
heavenly comfort, they would certainly dread all loose and worldly
enjoyments: since thereby the grace of devotion is quenched, and the soul
diverted from those purer pleasures which the Gospel of Christ affords.

5. There are two things which prevent those who seriously consider them
from being influenced either by worldly pleasures or outward calamities.
The one is, the _eternal pain of the damned_; whoever earnestly ponders
it, will almost find it impossible to be thoroughly merry after the way of
the world. The other is, _the eternal joy of the blessed in heaven_.
Whoever has a sound apprehension of so happy a state, will never be
greatly moved with the calamities of the present life; and this arises
from the consideration of the eternity of those divine enjoyments. But so
great is the levity of our hearts, that it hinders us from any serious
reflection on so important a subject. And hence it is no wonder that we
are both without this wholesome contrition and sorrow, and ignorant of all
celestial joys and comforts.

6. It is the prerogative of a true Christian to be, on the one hand, but
sparingly, if at all, moved with earthly things, or temporal advantages;
and, on the other, to be the more deeply impressed with the joys of God,
and of life eternal. Neither is he immoderately dejected in the present
adversities that may befall him; but the loss of the soul grieves him to
his very heart, and he counts it worthy of long lamentation. As for the
perishing comfort of this life, he knows it cannot be called a loss, since
he shall receive a thousand-fold for it in the world to come. But when a
soul is once cast away, it can never be restored.

7. Blessed is the man who is affected with godly sorrow, and tastes that
celestial consolation which succeeds it. But, alas! how much of our time
do we spend in worldly joy and merriment, when we have greater reason to
bewail our own misery and that of others! There is no true liberty, no
solid delight, no substantial satisfaction, but in the fear of God, and in
a quiet, serene conscience. But this blessing can never exist without
faith, and without a holy life and conversation. This faith, attended with
godly sorrow, daily proceeds more and more to correct our faults and
imperfections. Whoever neglects this daily reform of his life and manners,
wastes the most precious part of his time, which he should employ to
secure the interest of his immortal soul. He is an adversary to the new
life; he hinders the kingdom of God in himself; and he can never be cured
of the blindness and hardness of his heart, so long as he remains in that
state.

8. It follows, therefore, that he only deserves the name of a prudent and
wise man, who carefully avoids whatever he understands to be an obstacle
to the reforming of his life, and to the improving of himself in heavenly
gifts and graces. Happy is he who not only avoids such things as are
detrimental to his body and estate, but also detests those which hinder
the soul in her spiritual progress.

9. Be therefore courageous, O Man, and endure hardness as a good soldier
of Christ! 2 Tim. 2:3. An evil habit of mind must be overcome with a good
one. It is the apostle’s exhortation: “Be not overcome of evil, but
overcome evil with good.” Rom. 12:21. The cure of thy soul is not
impossible. View, in the first place, thy own corruptions, and judge them
severely, before thou presumest to censure the faults of thy neighbor. Be
not too forward in admonishing and correcting others; but endeavor to heal
first thy evils at home, before thou enterest upon the reforming of those
that are abroad.

10. Go on, therefore, O Christian, and learn the lesson of daily
repentance, sorrow, and contrition of heart. If the world despise thee
upon that account, and decry this wholesome exercise as error and as
melancholy, be not concerned at such poor and empty reflections. Grieve
rather that thou art called indeed a Christian, but that thou hast not yet
arrived at that strictness of life and purity of manners, which the Gospel
requires. Bear the contempt of the world with Christian constancy, and
consider the singular benefit which thence accrues to the whole practice
of true religion. For, if thou be scorned by the world, then God is ready
to support thee by fresh supplies of life and comfort, according to his
own declaration: “I dwell in the high and holy place; with him also that
is of a contrite and humble spirit, to revive the spirit of the humble,
and to revive the heart of the contrite ones.” Isa. 57:15.

11. It is impossible that divine and worldly joy should, at one and the
same time, reside in the heart of man; so very contrary are they to each
other, and so inconsistent in their natures, causes, and effects. The joy
of the world is begotten in prosperity; but that which is from heaven,
springs up in the midst of crosses and adversities.

12. It is true that it is against the bent of nature to rejoice in the
time of adversity, as the apostle himself seems to intimate: “As
sorrowful, yet always rejoicing; as poor, yet making many rich; as having
nothing, and yet possessing all things.” 2 Cor. 6:10. But then it is no
less true, that the grace of God cleanses our nature, and qualifies it for
such spiritual exercises. And it was after this change that the apostles
rejoiced, because they were “counted worthy to suffer shame for the name
of Christ.” Acts 5:41.

13. A Christian is become by the grace of God, a new creature, and hence
the tribulations of this life are made easy to him. The apostle declared,
that he even “gloried in tribulations.” Rom. 5:3. As affliction is a
grievous burden to the old man, so it gives ease and joy to the new man in
Christ. Again, that joy which is from above, infinitely surpasses that
which is from below. Nay, the very reproach and contempt which a Christian
undergoes for the sake of Christ, is attended with a secret satisfaction:
and the reason we are so little affected with these heavenly visitations,
is on account of the joy of the world, to which we are still too much
addicted.

14. A truly humble man thinks himself worthy of all manner of sufferings,
and unworthy of any divine comfort: but the more unworthy he thinks
himself in true brokenness of spirit, the more is he visited with the
goodness of God. And the more he weeps over his sin, the more is he weaned
from worldly enjoyments; for the whole world gradually becomes to him a
burden and a bitter affliction.

15. A man that seriously views himself and his inward condition, finds
more reason to mourn than to rejoice. And when he takes a survey of the
lives of others, he will undoubtedly meet with abundance of objects worthy
of pity, or of compassion, rather than of hatred and envy. Why did Christ
weep over Jerusalem, even over that Jerusalem which persecuted and slew
him? Luke 19:41. Truly their sin and blindness was the evident cause of
it. And in this he has also left us a pattern, and with deep feeling
taught us, that nothing in the world should more powerfully melt us into
tears and compassion, than our own sins, and the impenitence and carnal
security which everywhere abound.

16. Did a man as often revolve in his mind, that he must certainly die,
and appear before the judgment-seat of God, as he thinks on the concerns
of this life, and how to provide for them, surely he would be abundantly
more serious in his conversation, more diligent in the reformation of his
life, and more fervent in all the duties of repentance. Did he moreover
call to mind the unspeakable and eternal torments of hell, succeeding, as
they do, a short enjoyment of sin; this consideration would embitter to
him the sweets of this world, and in comparison, render all the
afflictions of this life, pleasant and easy to him. But alas! the
enticements of the flesh are so strong and prevalent, and our compliances
in their favor, so forward, that we seldom yield to such serious
reflections as these.

17. Upon the whole, this should be a Christian’s daily consideration: if
his body be pampered in lust and luxury; if the flesh be humored and
gratified in its inordinate cravings; then the life of the spirit loses
its vigor, and if not seasonably supported, will pine away into death and
destruction. Whereas, if the flesh be crucified with its lusts and
desires, the spirit lives and gathers strength. One is the death of the
other. If, therefore, the spirit shall live in thee, then thy body must be
certainly made a spiritual sacrifice (Rom. 12:1), and must spiritually die
to the world, and to all conformity with it.

18. This has been the constant practice of all the saints, from the
beginning of the world until now. They have with thanksgiving eaten and
drunk the bread and cup of tears, according to that declaration of David:
“Thou feedest us with the bread of tears, and thou givest us tears to
drink in great measure.” Ps. 80:5. And in another Psalm: “My tears have
been my meat day and night.” Ps. 42:3. Again, “I have eaten ashes like
bread, and mingled my drink with weeping.” Ps. 102:9.

19. This has been the “daily bread” of all the saints to this day; yet it
has, however, been sweetened to them, _faith_ being mixed with it. This is
that godly “sorrow which worketh repentance to salvation, not to be
repented of.” 2 Cor. 7:10.

20. But as this godly sorrow is attended with life and happiness, so the
“sorrow of the world worketh death” itself. 2 Cor. 7:10. This kind of
sorrow arises from the loss of honor, of temporal goods and estates, and
other things of that nature. This sorrow has proved so fatal to many, that
they have laid violent hands on themselves, and procured their own ruin
and death by various contrivances. Of this there are not wanting many
examples in the history both of Pagans and Christians: though, indeed, the
latter ought better to understand the maxims and doctrines of Christ, who
has abundantly taught us, not to set our hearts on objects so frail and
perishing. For what is the loss of a handful of fading things, to the life
of a man, with which all the goods of this world cannot be compared?

21. Be not, therefore, cast down by the loss of temporal goods, which, by
the very laws of nature, we can enjoy but a little while: but lay the more
to heart those incorruptible riches, that are laid up in the world to
come; and do whatever thou canst to prevent the loss of _them_. Death will
strip thee at last of all worldly possessions. Here shall be an end of
pomp and greatness. This law of death is equally given to all, and the
penalty of it attaches to all alike. The greatest king is seized on the
throne, and the meanest beggar on the dunghill (1 Sam. 2:8; Ps. 113:7);
for as the body of the one is, so is also the body of the other: both
putrefy and turn alike to corruption. Nevertheless, the Lord will remove
at length the veil of the shadow of death, which is spread over all
nations, and will “swallow up death in victory” (Isa. 25:8), and “wipe
away all tears from our eyes.” Rev. 7:17; Isa. 25:8.

22. Let these and the like considerations, induce thee patiently to bear
the loss of earthly things; remembering that the whole world does not come
up to the price of one soul, for which Christ vouchsafed to die. The more
thou withdrawest thy heart from temporal goods and estates, the less will
it affect thee, when thou shalt be obliged one way or other to leave them.
Thy grief will undoubtedly be the greater, the more thy love has been
wrapped up with them. Thus does the “labor of the foolish weary every one
of them” (Eccl. 10:15); as the wise man expresseth it.

23. This is the unhappy state into which the children of this world plunge
themselves. They hoard and amass their goods with assiduous pain and
labor; they possess them with fear and anxiety of mind; and quit them at
last with grief and groans, when they can no longer enjoy them. This is
the “sorrow of this world,” which begets no less an evil than _death_
itself.

24. We read, that such as adored the beast “had no rest” (Rev. 14:11): so
they that adore the great and toilsome beast of sordid and earthly Mammon,
may be said to have no rest, day nor night. This description of men, most
wretched and most unquiet as they are, may be fitly compared to camels, or
mules. These animals, traversing rocks and hills, and carrying gold and
silver, silken garments and pearls, spices and wines, draw many attendants
with them for their better security: but at night, when they are stabled,
all their precious ornaments, their embroidered garments and vestments,
are taken from them, and they, being weary and stripped, appear to be what
indeed they are, poor and miserable beasts of burden. Nothing is now seen
upon them but the prints of their stripes, and the marks of the blows
which they received upon the road. So, in like manner, that man who in
this world shone in gold and silks, in “purple and fine linen” (Luke
16:19), when the day of his death is come, has nothing left but the prints
and scars of a wounded conscience, contracted by the abuse of such riches
as were committed to his trust.

25. Therefore, O man! learn to relinquish this world, before it
relinquishes thee. If thou break not with the world, the world will break
with thee, and leave horror and anguish behind it. He who withdraws his
soul from the world, before he quits the world with his body, can joyfully
die: since he is loosed from the ties which bound him to these inferior
objects. As the Israelites, when they were about to leave the land of
Egypt, were daily afflicted with greater burdens by Pharaoh, who designed
to destroy them, and, if possible, utterly to extirpate their progeny
(Exod. 5:9); so the infernal Pharaoh, who desires to hinder our eternal
salvation, when we are now upon the very borders of life everlasting,
still attempts to load us with more of the concerns of this life, and
thereby to obstruct our passage into a better world.

26. It is certain that we cannot carry with us the least dust of all our
earthly possessions into the kingdom of heaven. Nay, our very body must be
left behind us until the day of resurrection. If we know anything, we know
that the way leading to life is so very _strait_, as to strip the soul
entirely of anything that will hinder her passage. “Narrow is the way
which leadeth to life, and few there be that find it.” Matt. 7:14. As the
husbandman separates the wheat from the chaff, so death frees the soul
from all the chaff and dross of this world, from all riches, and
greatness, and worldly attire, which now, like the chaff, are driven away.

27. Go therefore, O man, and seriously ponder in thy mind what the apostle
declares: “Godly sorrow worketh repentance to salvation, not to be
repented of: but the sorrow of the world worketh death.” 2 Cor. 7:10.




Chapter XXI.


                       Of The True Worship Of God.


    _The sons of Aaron offered strange fire before the Lord, and there
    went out fire from the Lord and devoured them._—LEV. 10:1, 2.


This fire is called _strange_, because it was different from that which
continually burned upon the altar, and with which, according to the
command of God, the burnt-offerings were consumed. It is, therefore, a
type of false worship; and the sons of Aaron were destroyed with avenging
flames, because they violated the divine precept.

2. This marked displeasure of the jealous and righteous God, is in like
manner provoked by those who, from the motion of their own unregenerate
mind, and from a singular presumption of devotion or religious sanctity,
introduce a new and peculiar worship of God; which, not being enjoined by
himself, provokes his indignation, anger, and vengeance; because “God is a
consuming fire.” Deut. 4:24; Heb. 12:29.

3. In order that _we_ may not incur the wrath of the divine majesty, let
us consider wherein the true worship of God consists; for the punishment
of temporal fire, inflicted on false worship under the _Old_ Testament, is
to us a proof, that the Lord will also, under the _New_ dispensation, take
the severest vengeance on all strange worship, not only with everlasting,
but also with temporal fire, wars, desolations, and effusion of blood.

4. Now, we can learn wherein the true worship of God consists, when we
compare the Old Testament with the New. The ceremonies which the former
prescribed, referred typically to the Messiah. Devout Jews saw, as it
were, the Messiah from afar, believed on him, and, according to the
promise, obtained deliverance from sin and death through him. But our
worship, according to the _New_ Testament, does not consist in external
ceremonies; we are taught to worship God in spirit and in truth, that is,
to believe in Christ, who fulfilled the Law. Thus he redeemed us from the
curse of the law (Gal. 3:13), and made us free from all Jewish ceremonies
(Gal. 5:1); so that now, by the indwelling of the Holy Spirit, we serve
God with a willing heart and mind (Jerem. 31:33; Rom. 8:14), and our
conscience and faith are not bound by human ordinances.

5. To true, spiritual, internal Christian worship, three things belong. 1.
The _true knowledge of God_. 2. The _knowledge of sin_, accompanied with
unfeigned repentance. And 3. The _knowledge of grace_, attended with
remission of sin.

6. The _knowledge of God_ consists in faith, which apprehends Christ, and
in him, and through him, knows God, his omnipotence, love, mercy,
righteousness, truth, wisdom; all which are God himself. For what is God?
Surely no other than pure omnipotence, pure love and mercy, pure justice,
truth, and wisdom. And the same is to be said of Christ, and of the Holy
Spirit.

7. But whatever God is, he is not to himself only, but also to _me_, by
his gracious will, made manifest in Christ Jesus. Thus _to me_ is God
omnipotent; _to me_ he is merciful; _to me_ eternal righteousness, through
faith and remission of sins. _To me_, also, he is everlasting truth and
wisdom. Thus it is, also, with Christ. He is made _to me_ eternal
omnipotence, the almighty Head, and Prince of my life, my most merciful
Saviour, everlasting love, unchangeable righteousness, truth, and wisdom;
according to the words of the apostle: “Christ is of God made unto us,
wisdom, and righteousness, and sanctification, and redemption.” 1 Cor.
1:30. All of which is also true of the Holy Spirit, who is _my_ eternal
love, righteousness, truth, and wisdom.

8. This is the true knowledge of God, which consists in faith. It is not
some empty and speculative science, as people imagine; but a cheerful,
lively, and effectual reliance on God, in which I feel the rays and
influences of the divine Omnipotence really descending upon me, so that I
perceive how I am upheld and preserved by him; how “in him I live, and
move, and have my being.” Acts 17:28. I must also taste the riches of his
goodness and mercy. Is not that which the Father, Christ, and the Holy
Spirit, have done for thee, for me, and for us all, the effect of pure
love? What more perfect and complete righteousness can there be than that,
by which he rescues us from sin, hell, death, and the devil? And do not
his truth and wisdom most conspicuously appear in all that he has
accomplished for us?

9. This, therefore, is the true and substantial faith, which consists in a
living and effectual reliance on God, and not in empty words. In this
knowledge of God, or faith, we must, as becomes the children of God, make
daily advances, and abound more and more. 1 Thess. 4:1. Hence the apostle
pours out most fervent prayers, “that we may know the love of Christ,
which passeth knowledge.” Eph. 3:19. As if he had said, “Though it were
the sole care of our lives to learn the depth of the love of Christ, yet
would there still remain continual and never-failing matter for further
inquiry.” Neither is it to be supposed, that this knowledge consists in a
barren acquaintance with the universal love of Christ, extending itself
over the whole world; but we must also taste it in our own hearts; we must
experience the sweetness and delight, the power and vital influx of this
immense kindness displayed in the Word, and embraced by faith. Can he say
that he knows the love of Christ, who never tasted its sweetness? Hence it
is said of some that were endued with this experimental sense, that they
had “tasted of the heavenly gift, and the good word of God, and the powers
of the world to come.” Heb. 6:4. All this is effected by faith through the
Word. The same experience of the divine love is also intimated by the
“shedding abroad of the love of God in our hearts by the Holy Ghost.” Rom.
5:5. In this consist the fruit and efficacy of the Word of God. And this
only is the true knowledge of God, proceeding from experience, and founded
on a living faith. For this reason the Epistle to the Hebrews calls our
faith a _substance_, and a certain and well-grounded _evidence_. Heb.
11:1. And this knowledge of God, that arises from a living faith, is one
part of the inward and spiritual worship of God. In a word, _faith_ is a
spiritual, living, and heavenly gift; yea, the very light and power of
God.

10. When, therefore, this true knowledge of God is attained, by which God
offers himself, as it were, to be touched and tasted by the soul,
according to that Psalm, “O taste and see that the Lord is good” (Ps.
34:8); it is impossible that a sincere repentance should not immediately
ensue; that is, a real renovation of the mind, and reformation of the
life. For, from a sense and knowledge of the divine Omnipotence, proceeds
_humility_; since he must necessarily submit himself unto the mighty hand
of God, who has perceived its irresistible power and energy. From the
experience of the divine mercy arises _charity_ to our neighbor; for no
man can be uncharitable who has ever been affected by a sense of the
divine compassion. Who can refuse to lend to his neighbor, that considers
that God, from pure mercy, has bestowed himself upon us? From the
long-suffering of God, proceeds great _patience_ towards our neighbor; so
that were it possible that a true Christian could be killed seven times a
day, and as many times be restored to life again, yet would he always
freely forgive his murderer, and this on account of the boundless mercy of
God conferred upon himself. From the divine justice flows the _knowledge
of sin_, as the prophet teaches us: “Righteousness belongeth unto thee, O
Lord, but unto us confusion of faces.” Dan. 9:7. “Enter not into judgment
with thy servant, for in thy sight shall no man living be justified.” Ps.
143:2. “If thou, Lord, shouldest mark iniquities, O Lord, who shall
stand?” Ps. 130:3. From the knowledge of the truth of God, flow _fidelity_
and candor towards our neighbor; and all fraud, deceit, lying, and other
such sinister practices, are, in consequence, freely abandoned. The
sincere Christian reasons thus with himself: “God forbid that I should
deal deceitfully with my neighbor; for then I should offend the truth of
God, which is God himself; since he has dealt so faithfully with me, it
would be the blackest impiety were I to act otherwise by my neighbor.” The
consideration of the eternal divine wisdom produces the _fear of God_. For
whoever knows God to be the Searcher of hearts, viewing the most secret
recesses, must necessarily dread the eyes of the divine majesty. “He that
planted the ear, shall he not hear? He that formed the eye, shall he not
see?” Ps. 94:9. Therefore, “Woe unto them that seek deep to hide their
counsel from the Lord, and their works are in the dark, and they say, Who
seeth us? and who knoweth us? Surely your turning of things upside down
shall be esteemed as the potter’s clay: for shall the work say of him that
made it, He made me not? Or shall the thing framed, say of him that framed
it, He had no understanding?” Isa. 29:15, 16; see also Jer. 23:24, and
32:19.

11. From the true _knowledge of God_, arise the _knowledge of sin_, and
consequent repentance. This repentance brings renovation of mind, and
renovation of mind is accompanied with amendment of life. And this
knowledge, together with those things that attend it, makes up the other
part of the inward worship of God; and it is that sacred fire which, by
the appointment of God, is to be used with the sacrifices, lest his wrath
should be kindled against us, and we be consumed by the fire of his
vengeance.

12. The injunction of God to the priests, not to drink wine or strong
drink when they were about to enter the tabernacle (Lev. 10:9), is an
illustration of this repentance; and in a _spiritual_ sense, it extends
itself to all Christians. For if we would enter into the tabernacle of
God, even into life everlasting, it is necessary that we should abstain
from the lusts of the world and of the flesh, and from all that tends to
bring the spirit in bondage to the body. For the love of the world, the
love of pleasure, pride, and other vices, are like palatable wine, by
which the power of the soul and spirit is clouded, and at last brought
under subjection to the flesh. Man, so subjected, is restrained from
entering into the tabernacle of God; that is, he cannot arrive at the
knowledge and the sanctuary of God; consequently he is deprived of that
discerning faculty, which distinguishes between things sacred and profane,
clean and unclean; so that he understands nothing of divine and heavenly
operations, and therefore is unfit to instruct those in sound doctrine who
are committed to his care. His understanding and thoughts are not
enlightened from above; but being overcome with the wine of worldly lust,
are eventually involved in gross darkness. This repentance, contrition,
and grief for sin, and this true faith in Christ, are followed by the
_knowledge_ of _grace_ and _remission of sin_; which, as it proceeds from
the merit of Christ only, so the benefit of this merit can be claimed by
no man without repentance. Repentance was therefore necessary, even to the
thief upon the cross, that his sin being first remitted, he might
accompany Christ into paradise. And that his repentance proceeded from a
heart affected with a holy contrition, appears from the reproof which he
gave his companion: “Dost not thou fear God? We receive the due reward of
our deeds; but this man hath done nothing amiss” (Luke 23:40), and from
the request he addressed to Christ: “Lord, remember me when thou comest
into thy kingdom.” Verse 24. These are most undeniable proofs of a
contrite heart, embracing Christ and his merits by faith.

13. This gracious absolution from sin, which is apprehended in faith by a
penitent heart, supplies all those defects under which we labor: but it is
entirely the effect of the death and blood of Christ. All our offences are
as completely annulled by his abundant satisfaction, as if they had never
been committed. The merit of Christ is of that extent and power, that
David exclaims: “Purge me with hyssop, and I shall be clean: wash me, and
I shall be (not only as white, but even) whiter than snow.” Psal. 51:7.

14. Hence also it is, that God is said to _mention_ the sin no more when
the sinner returns to his duty. Ezek. 18:22; 33:16. For whatever is fully
and completely paid for, yea, blotted out too, must of necessity be buried
in eternal oblivion. Isa. 43:25. But conversion must go before remission,
according to the order proposed by the prophet himself: “Wash ye, make you
clean, put away the evil of your doings from before mine eyes; cease to do
evil. Come now and let us reason together: Though your sins be as scarlet,
they shall be as white as snow.” Isa. 1:16. As if he had said: “Ye who
require your sins to be forgiven, according to my covenant and promise,
come forward and call me to an account. I do not indeed deny, that I
promised you remission of sins; but it was on no other terms than that you
should first repent. Where is your repentance? where is your true and
living faith? If you have these, all is well! It shall not be my fault, if
your sins (though as crimson in grain, though so deeply dyed, that neither
heaven nor earth can blot them out), be not wholly pardoned and made
whiter than snow.” Repentance, therefore, is the true confession of sin;
and if you have this in yourself, namely, sorrow for sin mixed with faith,
be assured, that Christ, by virtue of his death and blood, will entirely
forgive you your sins. This blood, as it is shed for us, so it cries to
God in heaven, and procures a full remission of sin.

15. When a man is thoroughly affected with this sense of sin, he hastens
in spirit to those cities of refuge, of which three, Bezer, Ramoth, and
Golan, were set apart on this side Jordan, by Moses, being appointed by
him, in order that he who had inadvertently killed his neighbor, might
flee unto them and be preserved. Deut. 4:41-43.

16. And, alas! O Lord, how often have we inadvertently slain our neighbor
with thoughts, words, hatred, envy, anger, revenge, and unmercifulness!
Let us, therefore, fly upon the wings of faith and repentance, to the
sanctuary of the grace of God, and to the merit and cross of Christ. No
sooner do we arrive there, but we are safe; nor will the avenger measure
to us again with that measure with which we served our neighbor. For by
those cities of refuge, Christ Jesus is signified and represented. He is
the true _Bezer_, that is, a _fenced tower_, according to that saying of
Solomon: “The name of the Lord is a strong tower: the righteous runneth
into it, and is safe.” Prov. 18:10. He also is the true _Ramoth_, which
signifies _exalted_: for Christ is the Most High (Isa. 52:13; 57:15), “And
at the name of Jesus, every knee shall bow, of things in heaven, and
things in earth, and things under the earth.” Phil. 2:10. Nor have we any
other _Golan_ besides him; which, as the word imports, is a _heap_ or
_multitude_, a storehouse of all manner of celestial gifts. Hence, we read
in the Psalms: “With the Lord there is mercy; and with him is plenteous
redemption.” Psal. 130:7. And in the epistle to the Romans: “The Lord is
rich unto all that call upon him.” Rom. 10:12.

17. And this is the _third_ part of inward, spiritual, and true worship,
arising from the knowledge of God. This knowledge is also the source of
repentance, as repentance is of remission of sins, and each rests on an
experimental knowledge of God, as on a proper foundation to sustain it.

18. Thus is the letter of the law of Moses changed into spirit, or into an
inward, holy, and new life; and its sacrifices are converted into
unfeigned repentance. Hereby we offer up unto God our body and soul,
together with the sacrifices of praise and thanksgiving. Hereby we ascribe
unto him alone, our knowledge, conversion, justification and remission of
sin, that God alone may be all in all, and his grace be worthily
acknowledged, and celebrated with thankful hearts and tongues unto all
eternity. This, then, as hath been already mentioned, is the true worship
of God, of which the prophet says: “He hath shewed thee, O man, what is
good; and what doth the Lord require of thee, but to do justly, and to
love mercy, and to walk humbly with thy God?” Mic. 6:8. O when, therefore,
shall we wretched mortals become truly penitent, that we may obtain this
gracious pardon of sin? For without penitence it is impossible we should
secure unto ourselves so incomparable a mercy. For how can sin be
remitted, when there is no sense of sin, no sorrow affecting the mind, no
hunger after divine grace? And how can he grieve for sins, who utterly
refuses to abandon them, and to change his life for a better? May God, for
Christ’s sake, turn us, that so we may be truly turned! Lam. 5:21.

19. From these considerations it abundantly appears, that the true worship
of God is seated in the heart, and consists in the knowledge of God, and
in true repentance, which mortifies the flesh; and, through grace, renews
man after the divine image. In this order, man is made the holy temple of
the Lord, where, through the good Spirit of God, internal worship is
performed, in the exercise of faith, charity, hope, humility, patience,
prayer, thanksgiving, and the praise of God.

20. But though this worship has regard to God himself, and is offered to
him alone; yet far be it from us to believe, that God has any need of our
adoration or service, or that he receives any advantage from it, or any
addition to his perfection. Let us rather think, that such is the mercy of
God to miserable men, that he is willing to impart himself wholly to us
with all his benefits, to live, to operate, and to dwell in us, provided
we be but ready, by true knowledge, by faith and repentance, to entertain
him in the heart, that as in the school of the Spirit, he may teach us
true wisdom, and carry on the work which he has so happily begun.

21. For there is no work approved and accepted of God, but that of which
he himself is the author. Therefore has he commanded us to repent and to
believe, to pray and to fast; not that the benefit in any way might return
to him, but belong to us alone. For to God no man can give, and from him
no man can take away; him none can profit, and none can injure. If we be
found devout and sincere in his sight, we shall reap the advantage of it
ourselves; but if we be found false and corrupt, the evil will return upon
our own heads. But what harm, O man, canst thou do to God, if even thou
shouldst wilfully persist in impiety and a dissolute course of life?

22. God, therefore, commands that he should be served on thy account, not
on his own. He being Love itself, it pleases him that many be found in his
service, to whom he may freely impart the streams of his love, yea, even
himself too. For as a mother cannot but love the infant that reposes on
her breast, so God takes a singular pleasure in a free and unconfined
communication of his love and kindness.




Chapter XXII.


 A True Christian Is Known Primarily By Love, And By A Daily Amendment Of
                                  Life.


    _The righteous shall flourish like the palm tree; he shall grow
    like a cedar in Lebanon. Those that be planted in the house of the
    Lord shall flourish in the courts of our God. They shall still
    bring forth fruit in old age; they shall be fat and flourishing;
    to shew that the Lord is upright; he is my rock, and there is no
    unrighteousness in him._—PS. 92:12-15.


Not a Christian name, but a Christian life, evidences a true Christian:
let this therefore be the care of the Christian, that in him Christ may be
seen: and visibly appear unto others, in love, humility, and kindness! for
he in whom Christ does not live, cannot be a Christian. And this holy
life, having its roots within, in the spirit and heart of a man, must of
necessity proceed from this inward principle—just as the fruit proceeds
from the inherent virtue of the tree. For it is necessary that our life
should be influenced by the Spirit of Christ, and fashioned after his
example; according to that saying of the apostle: “As many as are led by
the Spirit of God, they are the sons of God.” Rom. 8:14. “Now if any man
have not the Spirit of Christ, he is none of his” (Rom. 8:9): for all life
proceeds from spirit; and as is the spirit which inwardly acts, moves, and
governs in a man, so will the man outwardly appear. Whence it is evident,
how necessary the Spirit of God is to a truly Christian life; and,
therefore, Christ has not only commanded us to pray for the Spirit, but
has also promised unto us this gift. Luke 11:13. This Spirit is the Spirit
of regeneration (Tit. 3:5), by which we are quickened in Christ, into a
new, spiritual, and heavenly life, and from the life and never-dying power
of this Spirit of God, every Christian virtue must be derived. It is then
that “the righteous man flourisheth as the palm tree, and groweth like a
cedar in Lebanon.” Ps. 92:12.

2. Hence it follows, that a man must be first internally renewed in the
spirit of his mind after the image of God; and that his inward desires and
affections must first be conformed to Christ (which the Apostle terms “the
new man created after the image of God”) (Eph. 4:24), before a suitable
life can proceed from the heart. But as soon as the heart is inwardly
renewed, the outward life proceeding from it is but a constant expression
of that vital principle which prevails within the mind. Yea, since “God
trieth the heart and the reins” (Ps. 7:9), it is reasonable that a man
should possess, in the more secret recesses of his heart, even much more
than outwardly appears in his life.

3. Though, in our inward part, we attain not unto the purity of angels, it
is but just that we should fervently sigh after it. And, indeed, God
approves the desires of our spirit when it thirsts after a further
purification: “The Spirit also helpeth our infirmities, and maketh
intercession for us with groanings which cannot be uttered.” Rom. 8:26.
Yea, the blood of Christ purifies us by faith (Acts 15:9), so that we are
“without spot or wrinkle” (Eph. 5:27); and in this respect we possess, not
the purity, holiness, and righteousness of any angel, but that of Christ;
yea, and Christ himself. 1 Cor. 1:30.

4. This undeserved righteousness, freely applied to us, must renew our
body, soul, and spirit, and produce a true holiness of life and manners.
And this life, though it is at first like a tender palm tree, must daily
become more and more vigorous in us, and gather strength in Christ Jesus.
And our growth in Christ will be in proportion as we advance in faith, in
virtue, and the practice of a Christian life and holiness. This is to
“flourish like a palm tree.”

5. As the palm tree, when depressed, mounts the higher, so ought a
Christian to be renewed continually in his spiritual desires and
exercises. Eph. 4:23; Col. 3:10. He is to strengthen himself every day
with fresh purposes to walk suitably to his new name, and with unwearied
endeavors to avoid the danger of being a false Christian. He is to proceed
with vigor and earnestness, as if he had but this day been initiated into
the principles of true religion. For as one that enters upon a new office
should have nothing more at heart than worthily to acquit himself in his
post; so also should we act, who are called unto Christ, “with a holy
calling.” 2 Tim. 1:9. If this holy purpose be not firmly rooted within, no
amendment of life will ensue, no vigor in piety, no increase in Christ;
yea, the very quickening Spirit of Christ must be wanting. For such a
resolution and holy firmness of doing good is the work of the Spirit of
God, and of that preventing or anticipating grace which allures, invites,
and moves all men. Happy is the man, who with his ears and heart proves
obedient to it, and hearkens to that heavenly wisdom which “utters her
voice in the streets.” Prov. 1:20. In a word, whatever a man views with
his eyes, is a manifestation of the Creator, by which he calls upon man,
and endeavors to draw him to the love of himself.

6. Whenever, therefore, we feel this heavenly call or impulse upon our
minds, we should immediately set our hand to work, and take care that a
moment so invaluable do not slip away in a light and careless manner. This
is an hour free from such obstacles as at other times closely beset us. If
this be slothfully neglected, other days and times may possibly succeed,
in which we cannot think, hear, speak, or do any good. This being foreseen
by eternal Wisdom, she everywhere lifts up her voice, and calls upon us,
lest we should neglect the opportunity which is so freely offered.

7. As a tree planted in the open air readily admits the light of the sun,
and the benign influences of heaven; so the grace of God, with other
celestial influences, shines upon thee, O man, and would revive and
nourish thee by its presence, if the affairs of this world did not hinder
thee from receiving the benefit.

8. Call to mind the shortness of the time appointed for life! Seriously
consider how many opportunities of doing good, and of reducing the
Christian virtues into practice, thou hast already neglected. One half of
thy life has possibly been consumed in sleeping, and the other in eating
and drinking, and in other natural actions; so that when thou now comest
to the grave, thou hast but just begun to enter upon a better life.

9. If thou art afraid to die in wickedness, O lead a holy life whilst thou
art in good health! If thou desirest to leave the world as a Christian,
endeavor to be a good Christian whilst thou art in it. Now, he only lives
as a Christian, who demeans himself as if he were every day to die; well
knowing that a good servant will at all times be ready at the call of his
master. And God, by death, as by his messenger, summons us all before his
tribunal.

10. “Blessed,” therefore, “is that servant, whom the Lord, when he cometh,
shall find watching. Of a truth, I say unto thee, that he will make him
ruler over all that he hath.” Luke 12:37, 44. And who is it that watches,
but he who does not suffer himself to be carried away by the world, or its
unhappy votaries? Let us, therefore, flee from both; knowing that the
manners of this corrupt age are like baneful excrescences, which consume
the vital sap of a tree, and, in a short time, cause it to wither.




Chapter XXIII.


    He Who, In Christ, Desires To Grow In Grace, Is Often Compelled To
                      Withdraw From Worldly Society.


    _How amiable are thy tabernacles, O Lord of hosts!—My heart and my
    flesh crieth out for the living God._—PS. 84:1, 2.


Thou actest wisely, if thou avoidest too frequent an intercourse with
worldly men. For as it is never better for our bodies than when they are
at home; so it is ever best with the soul, when it is at rest in its own
habitation, which is God himself; from whom it derives life and being. To
him, therefore, the soul must return again, if ever she is to enjoy rest,
and find safety.

2. It is observed of all creatures, that they nowhere thrive so well, as
where they drew their first life and origin. Thus the sea to the fishes,
the air to the birds, the earth to the plants, and God to the soul, is the
place of rest, according to the Psalmist, “The sparrow hath found a house,
and the swallow a nest for herself, where she may lay her young.” Ps.
84:2. As that man will bring trouble upon himself, who gives young people
too much liberty to go abroad; so shall he suffer much, who yields up the
reins of his tongue and thoughts, allowing them to wander through the
affairs of the world, as so many circles of vanity. Be assured, that you
will escape many faults, if you study to confine your thoughts within the
limits of your heart.

3. “Those that are planted in the house of the Lord shall flourish in the
courts of our God.” Ps. 92:13. What are these courts? They are the
internal and spiritual sabbaths of the heart; which, as Lebanon in the
desert, flourish best in a retirement of mind, and abstraction of spirit.
Labor to attain this solitude of soul, and thou shalt become fit to search
thine own heart, and to contemplate that variety of wonders and mercies
which God has bestowed upon us.

4. Nor are we to imitate those who admire subtle disputes and inventions,
who take pleasure in reading fine, pleasant, and witty productions; which,
if rightly considered, deprave, rather than improve the mind of the
reader. Whatever does not promote the repose of the heart, and the
continual renovation of the mind, should neither be heard, spoken, read,
nor even be entertained in thought, by a disciple of Jesus. True
Christians are like the trees of God, which should daily grow stronger,
and take deeper root _in Christ_. St. Paul testifies of himself, that
besides “Christ and him crucified,” he desired to know nothing. 1 Cor.
2:2. And this has been the practice of all the saints of God, who have
endeavored, to the utmost of their power, by carefully cherishing this
blessed tranquillity of heart, to approach nearer and nearer to a life
raised above the world, and to emulate those elevated minds that entirely
rest in God, as the centre of all their happiness. One of them once said:
“As often as I converse with men, I return less a man in some part or
other.” For since the dignity of human nature principally consists in the
similitude of God, and therefore God hath described man to be the image
and likeness of himself (Gen. 1:26); it follows, that the more unlike any
man is to God, the less a man he is: and the more closely he unites
himself to God, the more conformed to HIM does he become. None can,
however, turn himself to God, who does not first withdraw himself from the
world. It is the nature of every seed, to bring forth a plant of its own
kind; so if the seed of God, the Holy Spirit and Word, be in thee, thou
shalt become a “tree of righteousness, The planting of the Lord, that he
may be glorified.” Isa. 61:3.

5. Nothing is more common, than that some word or other is dropped in the
conversation of men, which being idle and vain, grievously wounds and
pollutes the soul. No man, therefore, has more security and peace, than he
who keeps at home, in the house of his heart, and restrains his thoughts,
his words, and his senses, from straying beyond their bounds.

6. He that will speak well, must first learn to be silent; for to talk
much is not eloquence, but prating. He who desires to command well, must
first learn to obey; since it is impossible that he should be a good ruler
over others, who knows not how to be subject and obedient to God. He that
desires peace and serenity of mind, must set a watch over his tongue, and
maintain a good conscience; for an evil conscience is like the troubled
sea; yet shall it find rest if it return unto Christ in true repentance.
The dove which Noah sent out of the ark, not finding any place of rest,
returned to it. Gen. 8:9. This ark is Christ and the Church, having only
one door or window, which is that of repentance, through which we are to
come to Christ. And as the dove retired into the ark immediately when she
found no rest for her foot; so when thou art floating in a sea of worldly
affairs, and art in danger of suffering shipwreck, retire immediately into
thy heart to Christ; lest, being too much tossed on the floods of the
world, thy rest be broken, and the tranquillity of thy mind entirely
destroyed.

7. While thou conversest with men, and art engaged in the affairs of this
world, be careful to manage everything with fear and humility. Avoid all
self-confidence and rashness in acting. Remember that thou art as a tender
shoot tied to a prop, in order that it may grow up with the more safety:
so do thou constantly lean on the staff of humility, and the fear of God,
lest a sudden tempest should arise, and lay thee level with the ground.
Alas! how many a man is deceived when he, too unadvisedly, rushes into
worldly affairs. Persuade thyself, therefore, that it is as unsafe to
trust to the world, as to the sea. The external joy of the world, though
for a time it soothe a man in his carnal security, and promise prosperous
things, yet may soon be disturbed by an unexpected tempest, leaving
nothing behind but the sting of an evil conscience.

8. If a man would, on the one hand, seek no pleasure in what is frail or
perishing; and if, on the other, with a mind freed from secular joys and
affairs, he would give himself up to those more heavenly concerns that
become a true Christian, he would often be visited with a fervent
devotion, a profound peace, a sweet tranquillity, a serene conscience, and
other divine comforts. But, alas! we will not be persuaded of these
things; and hence it follows, that our conversion, amendment, and devotion
are, by our too free conversation with men, rather hindered than improved.
We may find within us, what we easily lose in an inconsiderate pursuit of
things without us. And as a tree nowhere prospers better than in its
natural soil; so the inward man grows nowhere more happily, than in the
inward ground of the soul, where Christ resides.

9. The conscience of man is possessed either with joy or sorrow. If the
conscience be conversant with things internal and heavenly, it will
refresh us with inward delight and comfort; but if it be polluted with an
excessive cleaving to worldly concerns, it will be of necessity attended
with inward sorrow and perplexity. 2 Cor. 7:10.

10. As often as the soul is affected with hearty remorse for sin, she
bewails herself, and sends up secret groans to the throne of mercy. This
penitential exercise is a wholesome fountain of tears, in which the soul,
night after night, cleanses and washes herself by the Spirit and by faith,
through the name of _Jesus_ (1 Cor. 6:11), that so she may be duly
prepared to enter into the inward sanctuary, and holy of holies, and there
enjoy a secret intercourse with the Lord.

11. And because the Lord is “a God that hideth himself” (Isa. 45:15), the
soul must approach him in a way remote from the noise of the world, that
she may the more freely partake of his divine communications. Hence the
Psalmist says: “I will hear what God the Lord will speak.” Ps. 85:8. And
“I sought the Lord, and he heard me, and delivered me from all my fears.
This poor man cried, and the Lord heard him, and saved him out of all his
troubles.” Psalm 34:4, 6. “Unto thee will I pray: my voice shalt thou hear
in the morning, O Lord; in the morning will I direct my prayer unto thee,
and will look up.” Psalm 5:2, 3. Thus the farther the soul retires from
the world, the more intimately she converses with God; just as the
patriarch Jacob conversed most familiarly with God and angels when he was
farthest removed from friends and children. Gen. 32:24-29. It cannot,
indeed, be expressed in words, how much a soul sequestered from the
friendship and fellowship of the world, is loved by God and by angels.




Chapter XXIV.


                   Of The Love Of God And Our Neighbor.


    _Now the end of the commandment is charity, out of a pure heart,
    and of a good conscience, and of faith unfeigned._—1 TIM. 1:5.


In this verse, the apostle sets before us love, the highest and noblest
virtue; and acquaints us at the same time, with four particulars
concerning it. _First_, that Love is the summary of all the commandments:
for “love,” says the apostle, “is the fulfilling of the law” (Rom. 13:10);
in which all the precepts are comprehended, and without which, all gifts
and virtues are unprofitable and fruitless.

2. What he says in the _second_ place, namely, that Charity must arise
from a pure heart, relates to the love of _God_, which requires a heart
void of worldly love and affection, according to that saying of St. John:
“Love not the world, neither the things that are in the world. For all
that is in the world, the lust of the flesh, the lust of the eyes, and the
pride of life, is not of the Father, but is of the world. And the world
passeth away, and the lust thereof; but he that doeth the will of God
abideth forever.” 1 John 2:15-17. Whosoever, therefore, has a heart
purified from all love to the creature, so as to depend or acquiesce in no
transient good whatsoever, can cleave most intimately to God, saying with
David, “Whom have I in heaven but thee? and there is none upon earth that
I desire besides thee. My flesh and my heart faileth; but God is the
strength of my heart, and my portion for ever.” Psal. 73:25, 26. The love
of such a one, proceeds out of a “_pure heart_.” Of the same character
also, is that love which is attended with great delight, pleasure and joy
in God; of which we have an illustration in David: “I will love thee, O
Lord, my strength. The Lord is my rock, and my fortress, and my deliverer;
my God, my strength, in whom I will trust; my buckler, and the horn of my
salvation, and my high tower.” Psal. 18:1, 2.

3. The apostle, in the _third_ place, teaches us, that love must be “out
of a good conscience.” This properly concerns the love of _our neighbor_,
who is to be loved, not for the sake of interest or worldly advantage
(which would be a false love out of a bad conscience); but for the sake of
God only, and of his commandments. Nor ought we to afflict our neighbor
either by word or deed, either secretly or openly; nor on any account,
bear envy, wrath, hatred, malice or rancor against him; that so our
conscience may not accuse us when we address ourselves in prayer to God
Almighty.

4. The _fourth_ requisite of Love is, a “faith unfeigned;” so that nothing
be done that is contrary to the rule of faith, and to our Christian
profession, and that God be not denied publicly or privately, in
prosperity or adversity. This is the substance of what is contained in
that sentence of the apostle. We shall now speak more particularly, with
respect to each of the several parts.

5. In the _first_ place, then, _Love_, according to the apostle, “is the
end of the commandment;” for that love which arises from a pure faith, is
the noblest among the fruits and effects of faith; than which a man can do
nothing better or more acceptable to God. For God does not require at our
hands great and difficult enterprises, no high performances that exceed
our capacities; but he has changed the yoke of the Old Testament service,
and its many commandments and ordinances into faith and love, and has
given us for this end the Holy Ghost, who, “shedding abroad in our hearts
the love of God” (Rom. 5:5), renders everything sweet and easy, and proves
the original spring of this heavenly virtue.

6. Love, therefore, is not a hard work, a labor attended with toil and
difficulty; on the contrary, it makes everything easy to a good man. “His
commandments are not grievous” (1 John 5:3), that is to say, they are not
so to an enlightened Christian; for wherever the Spirit of God comes, he
creates a free, willing and ready heart in the discharge of Christian
virtues. Nor does God require of his children great skill or learning: it
is only love which he regards. If this be sincere and fervent, free from
disguise and dissimulation, God takes more pleasure and delight in it,
than in all the knowledge and wisdom, in all the art and talent that any
man upon earth, in his best works, can possibly exhibit. Wherever this
divine love is wanting, there all wisdom and knowledge, all works and
gifts, are altogether unprofitable. They are accounted vain and dead, as a
mere body without life. 1 Cor. 13:1, 2.

7. As for human learning and great abilities, they are common to heathens
as well as to Christians; and great actions are performed as well by
infidels as by believers. It is _love_ only which proves the sure test of
a sound Christian, distinguishing between the false and the true. For
wherever Charity is wanting, there can be no good thing, however it may
claim the admiration of men by its specious appearances. The reason is,
because God is not there; for “God is love, and he that dwelleth in love,
dwelleth in God, and God in him.” 1 John 4:16.

8. Love is also pleasant, not only to God who gives it, but also to man,
who exercises it: whereas, all arts and sciences, all the knowledge and
wisdom which man grasps, are not attained but with great labor and study,
with much care and application, and even at the expense of bodily health.
But this heaven-born love cheers both the body and the mind. It
invigorates the spirits, confers new strength, and wonderfully improves
and exalts the mind. Nor is it attended with any loss whatever, but on the
contrary, produces many good and noble effects in the soul. Love is itself
the reward of the lover, and virtue always carries its own recompense with
it: as, on the contrary, the vicious man is punished by his own excesses,
and vice is the constant tormentor of him that commits it.

9. Again, when the other faculties of the body and mind are faint and
wearied, love faints not. Love is never weary, never ceases. Prophecy may
pass away, tongues may cease, and sciences may be destroyed; arts may be
lost, the knowledge of mysteries may vanish; yea, faith itself at last may
fail also: but yet “love never faileth,” nor can fail: for when all that
is imperfect is happily removed, then love alone abides forever, and
attains its full perfection. 1 Cor. 13:8.

10. To render anything pleasing to Almighty God, it is necessary that it
proceed from him; since he approves of nothing but what he himself works
in us. Now, God is love; it therefore follows, that all that we do, ought
to proceed from a divine faith, in order that it may be pleasing to God;
and from pure love, that it may prove profitable to men. This love must be
_pure_, without any regard to self-honor, self-interest, and those mean
designs which sometimes intrude into a Christian’s actions. In like manner
our _prayers_ should spring from a principle of love, that they may have
the more ready admittance to the God of love. Consider, therefore, how
that man’s prayer can be acceptable to God, who is full of wrath and
rancor, hatred and malice? Were such a one to repeat the whole Psalter
every day, it would be but an abomination before the Lord. True worship
consists in spirit (John 4:23, 24), in faith, in love, not in a long
recital of words. Remember the example of Christ, who, from a merciful
heart, cried, “Father, forgive them.” Luke 33:34. A man that does not love
God, is also unwilling to pour out his heart in prayer and supplication:
but to him who is affected with a sense of divine love, the duty of prayer
is easy and delightful. A man that has a cordial love to God, readily
serves him; but he that is void of this love, does not serve him at all,
though he may submit to much toil and drudgery, and even heap one mountain
upon another.

11. Upon the whole, then, nothing is more agreeable to human nature,
nothing better and more profitable, than this divine love, which,
therefore, should be stirred up in the heart of man, and when once raised
into a flame, should be carefully preserved from being ever quenched.

12. Faith should work all things in a Christian through love; and love
should be the agent of faith, as the body is the agent of the soul. The
soul sees and hears, speaks and acts, through the body, to which she is
united; so, O man! should the love of God, springing from faith, do all
things in and through thee. Whether thou eat or drink, hear or speak,
commend or reprove, let all be done _in love_, after the example of
Christ, in whom resided nothing but pure love. If thou beholdest thy
neighbor, behold him with the eyes of a compassionate friend; if thou
hearest him, hear him with love and tenderness; and if thou speakest with
him, let thy speech be seasoned with love and Christian affection.

13. Carefully preserve the root of Christian love by faith, in order that
nothing but that which is good may grow up in thy heart, and issue thence,
as from its genuine centre. 1 Cor. 16:14. Thou shalt then be enabled to
fulfil the commandments of God; since they are all comprehended in love.
Hence, a holy man has expressed himself after this manner: “O love of God
in the Holy Ghost! thou art the highest joy of souls, and the only divine
life of men. Whosoever enjoys not thee, is dead even while he lives; and
whosoever possesses thee, never dies in the sight of God. Where thou art
not, there the life of men is a continual death; but where thou art, there
life is made a foretaste of eternal happiness.” Whence it appears that
this divine love is the sum and fulfilling of all the commandments of God.

14. We consider now, in the _second_ place, that our love to God ought to
proceed “out of a pure heart.” The heart of a man who is desirous to love
God, ought first to be cleansed from all worldly love and attachment to
the creature. It is then that God becomes the chief and sovereign Good to
the soul. She can then say, “The Lord is the portion of mine inheritance,
and of my cup: thou maintainest my lot.” Ps. 16:5. “The Lord knoweth the
days of the upright,” that is, those that love him out of a disinterested
heart; “and their inheritance shall be forever.” Ps. 37:18. “Delight
thyself in the Lord, and he shall give thee the desires of thine heart.”
Ps. 37:4. In a word, God is the only fountain whence all our joy ought
constantly to spring.

15. God, therefore, should be the most beloved object of our souls, and
our hearts should rest in him alone, because he is the highest good. He is
nothing else than mercy and goodness, love and kindness, clemency and
patience, truth, comfort, peace, joy, life, and happiness. All this he has
laid up in Jesus Christ. Whoever, therefore, has Christ, is thereby put
into the possession of all these heavenly virtues. And whoever loves God,
must also of necessity love God’s truth and mercy, his goodness and
kindness, and the whole train of divine virtues.

16. For, a true lover of God has a love to all that God loves, and an
aversion to all that God hates. If any man loves God, he must love truth,
mercy, and righteousness, because God is all this himself. He must also
delight in humility and meekness, since thereby he is rendered conformable
to that meekness and lowly-mindedness which resided in Jesus. On the other
hand, a true lover of God cannot but abhor all ungodliness, with all the
works of iniquity; because all manner of impiety is enmity against God,
and is the work of the devil himself. A lover of God hates a lie, because
the devil is the father of lies, and was a liar from the beginning. And
this is the reason that every one who loves lies, injustice, and other
vicious workings of nature, must needs, in that sense, be the offspring of
the devil (see John 8:44); and again, whoever loves Christ, his Lord and
Saviour, loves also the example of his pure and holy life, his humility
and meekness, his patience, and the other heavenly virtues that appeared
in his conduct. And such a one must of necessity be adopted into the
number of the children of God.

17. This love, proceeding out of a “pure heart,” must be obtained from God
by prayer and supplication. And truly, God is willing to enkindle in us
this heavenly flame through the love of Christ, if he be but earnestly
solicited, and if the heart be every day and every moment laid open to his
divine influence. If thy love should grow cold and weak at any time,
arouse thy heart, faint not, but stir up the grace of God within thee, and
be not too much discouraged at it. In the name of God arise again, set to
work, and renew the acts of thy first love. As thou art sensible of thy
coldness in love, thou mayest be assured from that circumstance, that the
eternal light of divine love is not _wholly_ extinguished, although it be
eclipsed, and at present give but little heat. Doubt not that thy Saviour
will enlighten thee again, and fire thy heart with his love; so that thou
mayest sit once more under his shadow, and rejoice in the light of his
countenance. At the same time be earnest in prayer and supplications, lest
hereafter the flame of this heavenly love should be again deadened in thy
heart. Such is love “out of a pure heart,” unmixed with love of the world.

18. Let us now consider, in the _third_ place, Love, as arising from a
“good conscience,” and as it respects our neighbor. The love of God and
the love of our neighbor are so closely united, that they can never be
separated. The true touchstone of our love to God, is the love which we
bear to our neighbor. “If a man say, I love God, and hateth his brother,
he is a liar: for he that loveth not his brother whom he hath seen, how
can he love God whom he hath not seen? And this commandment have we from
him, That he who loveth God, love his brother also.” 1 John 4:20, 21. For
the love of God cannot dwell in a man who is filled with hatred or malice,
or divested of all bowels of love and compassion. If thou hast no pity on
thy brother, who stands in need of thy help, how canst thou love God, who
needs not anything that is thine, and has commanded thee to express thy
love towards him, by bestowing marks of it upon thy brother?

19. As faith unites to God, so love unites to our neighbor; and as a man
is made up of body and soul, so faith and love (that is, the love both of
God and of our neighbor) make up a true Christian. Thus he that “dwelleth
in love, dwelleth in God.” 1 John 4:16. And since God effectually desires
the good of all men, it follows, that he who loves in like manner is of
one heart with God; and that he who is otherwise affected is against God,
and has not the mind of the Lord, but is the enemy of God as well as of
his neighbor. He is, unquestionably, an adversary to God who is an enemy
to men.

20. It is the property of this love to bewail and compassionate the
infirmities of others. Gal. 6:1. Indeed, the failings and weaknesses of
our fellow-creatures represent to us, as in a mirror, our own
imperfections, and remind us of the various defects that encumber our
nature. Therefore, when thou seest another overtaken in a fault, consider
that thou also thyself art but a man; and learn from thy own infirmities,
to bear those of others with patience, meekness, and humility. Rom. 15:7.

21. Such especially as sin, not from, malice or determined wickedness, but
who are surprised into a fault by weakness and inadvertency; and who,
coming soon to themselves again, repent of that which they have done, and
firmly resolve to watch the more against the snares of Satan for the
future; such souls as these are surely to be pitied and assisted. He that
does otherwise, shows that he has nothing in him of the merciful and
forbearing spirit of Christ. When a man hastily condemns the faults of his
neighbor, without feeling any love or compassion, it is an evident sign
that he is altogether void of God, and of his merciful spirit. On the
contrary, a true Christian, being anointed with the spirit of Christ,
treats all men as one that has a fellow-feeling with them, and bears with
them in a sympathizing Christian love and tenderness, according to the
example of Christ, which he has left us to follow. Therefore, if any man,
upon serious search into his inward condition, finds that he has not the
love of his neighbor abiding in him, let him know, assuredly, that the
love of God remains not in his soul, and that he himself is without God.
This should strike him with horror and indignation against himself; it
should influence him the more speedily (after repenting of his sin from
the bottom of his heart) to reconcile himself to his neighbor, that, in
this order, the love of God may also return to him again. Then all his
actions, while he continues in this love and faith, are good, holy, and
divine; and this love, dwelling in his heart, will actuate him freely and
willingly to embrace all men, and with great affection and joy to do them
all manner of kindnesses; so that he will “rejoice over them to do them
good,” even as God himself. Jer. 32:41.

22. Without this love, whatever is in man, is diabolical and altogether
evil. Nor is there, indeed, any other cause why the devil can do no good,
but because he is utterly destitute of love both towards God and man.
Hence, all which he does is radically evil, and deprived of all intrinsic
goodness. In all that he sets about, he designs nothing but God’s
dishonor, and man’s destruction. He cunningly contrives ways to vent his
enmity both upon God and man; and, therefore, he seeks for such hearts as
he can fill with spite and envy, and then discharges through them his
malice and wrath. “And hereby it is manifest who are the children of God,
and the children of the devil.” 1 John 3:10.

23. _Lastly_, Love must be “out of faith unfeigned,” that is, we must love
God equally in prosperity and adversity. Whoever loves God sincerely,
accepts with joy all the dispensations of his Providence, after the
example of Christ; who, with a cheerful and ready mind, took up the cross,
which he knew that the will of his Father imposed on him. “I have,” says
he, “a baptism to be baptized with; and how am I straitened (and in pain)
till it be accomplished!” Luke 12:50. In the same manner have all the holy
martyrs carried with joy their cross after him.

24. To those that unfeignedly love God, the cross, which Christ enjoins us
to bear, does not prove grievous or burdensome; and this for no other
reason, than because it is the _yoke of Christ_. Matt. 11:29. If the
magnet attracts the heavy iron, why should not that heavenly loadstone,
the love of God, attract the burden of our cross, and render it light and
agreeable; especially after the heart is affected with a touch of the
divine love? If the sugar sweeten such herbs as are bitter by nature, why
should not the sweetness of the love of God make that pleasant and easy,
which to the flesh is nothing but a cross and affliction? And truly it was
from the fulness of this love, that the blessed martyrs bore the most
exquisite pain with patience and joy; being transported with it to such a
degree, as to be almost insensible of their very torments.




Chapter XXV.


         The Love Of Our Neighbor, More Particularly Considered.


    _Of whom a man is overcome, of the same is he brought in
    bondage._—2 PETER 2:19.


There is no bondage more hard and grievous, than to be under the yoke of
the passions: but of all these, none is so cruel as _hatred_, which so
weakens and depresses all the powers both of body and mind, as not to
leave to the man one free thought. On the contrary, he who lives in _love_
is _free_. He is no slave to anger, envy, covetousness, pride, lying, or
calumny; and being delivered from these by love, he suffers not himself to
be subdued by evil desires, but continues Christ’s freeman (1 Cor. 7:22)
in the liberty of the Spirit: for “where the Spirit of the Lord is, there
is liberty.” 2 Cor. 3:17. Whosoever, therefore, walks in the love of
Christ, is no longer a slave to sin, or a servant to carnal affections;
for the Spirit of God’s love has freed and purified him from carnal
concupiscence. And we see that the love of God extends over all men; of
which we not only find sufficient proofs in Scripture, but the footsteps
of his universal benignity are also everywhere displayed in nature. We are
all equally covered with the heavens, and have all the use of the sun, the
air, the earth, and the water; as well they who are of high degree, as
they who are of the meanest condition. And the very same mind that is in
God towards us, ought also to be in us towards men; God himself having set
us a pattern of universal kindness for our imitation. He regards not one
more than another, but loves all with an equal affection. With him there
is no respect of persons, of dignity, or merit; but he beholds all alike
in Christ. This is for our instruction. Now, as God acts towards us, so
ought we to act towards our neighbor. And truly, after the same manner as
we deal with man, so God will deal with us again. We need not go far to
inquire what favor we have with God Almighty. If we but enter into our own
conscience, it will impartially tell us, what mind and affection we bear
to our neighbor; and as we have done to him, so will God certainly do to
us again, and return our works into our own bosom. And in this sense it is
said of God, that “with the pure he shews himself pure; and with the
froward, shews himself froward” (Ps. 18:26); that is, if thou bearest an
evil mind to thy neighbor, God will be thine adversary also.

2. Since, therefore, God has no need of our service, he has substituted
our neighbor in his place, to receive our charity, and has commanded us to
pay it as to himself. He has made this love of our neighbor the very
_touch-stone_ by which we are to examine the sincerity of our love to God.

3. And it is for this reason that he has enjoined the love of our neighbor
with so great earnestness, requiring us to show constantly the same love
to him which God shows to us. For unless a man be fully reconciled to, and
be in perfect charity with his neighbor, he cannot have the favor or grace
of God. And although all the sins of the world are atoned for by the death
of Christ, and a full pardon obtained, yet all mankind may in some sense
be said to be in the same circumstances with the servant in the parable,
who had not wherewithal to pay; the king freely remitted him all his
debts: but when he afterwards behaved himself cruelly towards his
fellow-servant, the king revoked his pardon, and condemned the servant, on
account of the hard usage with which he treated his neighbor. Matt. 18:23,
etc. This parable Christ concludes with the remarkable expression: “So
likewise shall my heavenly Father do also unto you, if ye from your hearts
forgive not every one his brother, their trespasses.” Verse 35. And, “With
the same measure that ye mete withal, it shall be measured to you again.”
Luke 6:38.

4. Hence, it plainly appears, that man was not created for himself alone,
but for his neighbor’s sake also. So strict is the commandment of loving
our neighbor, that when it is broken, the very end of our creation is
destroyed, and the love of God is immediately withdrawn from the soul.
Nothing is left but the severest justice, judging and condemning all that
are void of this charity.

5. If we duly considered these things, we should never be angry with one
another; neither would “the sun ever go down upon our wrath.” Eph. 4:26.
It is true, on the one hand, that Christ by his death on the cross has
offered a full and complete atonement for all our trespasses, and in this
respect, has remitted all our sins at once; yet is it, on the other hand,
an awful consideration, that the whole extent of the merits of Christ will
be of no avail at all to us, if we continue to hate our brother, and will
neither pardon nor love him. We shall be entirely cut off from all the
benefits that flow from the atonement.

6. Hence it appears how important the love of our neighbor must be in the
sight of God, binding us even to such a degree, that God refuses to be
loved by us, unless we love our neighbor also; so that if we fail in our
benevolence toward the latter, we fall at the same time from grace and
divine charity. And for this reason, we were created all equal and of the
same nature, that we might not despise one other; but, like children of
one common parent, live in peace and love, and endeavor to maintain a good
and serene conscience.

7. Now, whoever hates and despises his brother, hates and despises God
also, who has forbidden all such animosities in the severest terms. If
thou contemnest thy brother, God also contemns thee; which hastens thy
judgment and condemnation, and deprives thee of all interest in the merit
and redemption of Christ, by which sin is forgiven.

8. For it cannot be possible that a heart filled with wrath and
bitterness, should in any degree reap a saving fruit from the blood of
Christ, which was shed from a motive of pure love. Yea, the above parable
(Matt. 18:35) plainly convinces us, that God was less offended at the debt
of ten thousand talents, than at the barbarous cruelty of which the
servant was guilty; he can overlook the debt, but he cannot overlook the
want of love. Let us, therefore, ponder the words with which the Lord
concludes the parable: “So likewise shall my heavenly Father do also unto
you.”




Chapter XXVI.


                  Wherefore Our Neighbor Is To Be Loved.


    _Owe no man any thing, but to love one another; for he that loveth
    another hath fulfilled the law._—ROM. 13:8.


“Wherewith shall I come before the Lord? Shall I come before him with
burnt-offerings, with calves of a year old? Will the Lord be pleased with
thousands of rams, or with ten thousands of rivers of oil? Shall I give my
first-born for my transgression, the fruit of my body for the sin of my
soul?—He hath shewed thee, O man, what is good; and what doth the Lord
require of thee, but to do justly, and to love mercy, and to walk humbly
with thy God.” Micah 6:6-8.

2. By this question, and the answer to it, the prophet teaches us, wherein
the true worship of God properly consists; not in ceremonies and
sacrifices, since we are not able to give anything to God, because all is
his own already; not in offering up human sacrifices, which he does not
require at our hands, but detests and abhors, because they are injurious
to Jesus Christ, the great propitiatory oblation which God appointed to
take away the sins of the world (John 1:29): but the true worship of God
consists in pure faith, which, from the visible effect of it, the prophet
here describes, by “doing justly,” that is by the exercise of faith in
righteousness, in charity and mercy, (which is more pleasing than all
sacrifices); and in true humility and contrition, as it is said: “The
sacrifices of God are a broken spirit: a broken and a contrite heart, O
God, thou wilt not despise.” Ps. 51:17.

3. To this divine worship, founded within the heart, and proceeding from
faith, love, and humility, St. Paul powerfully exhorts us in Rom. 13:8-10.
His admonition contains in it both the praise of Christian love, and the
perpetual duty in which we stand engaged to our neighbor, and without
which it is impossible to serve God aright. For truly there is no other
way of serving God, except by that which he himself works in our hearts:
so that to serve God, is nothing else but to serve our neighbor, and to do
him all the offices of Christian love and humanity which we are able to
perform.

4. The apostle calls love a summary of all virtues, and the “fulfilling of
the law.” Rom. 13:10. Not that we are able by any acts of charity, to
fulfil perfectly the divine law, or that consequently we can merit eternal
life thereby; (which cannot possibly be, except our love were complete in
every respect, and arrived to a consummate perfection): but the apostle
desires to suggest thereby the wonderful excellency of this virtue, and to
incline us, at the same time, to an unfeigned love. As to our
righteousness, it is not grounded on any work of ours, but only on the
merits of Christ applied to us by faith.

5. From this righteousness of Christ, apprehended by faith, springs love
to our neighbor, together with the whole train of Christian virtues,
called by the apostle “fruits of righteousness, which are to the glory and
praise of God.” Phil. 1:11. But since the dignity of this virtue is so
very eminent, it will be proper to set forth further motives by which the
practice of it may be endeared to us.

6. The first and strongest of all motives, is that which St. John uses:
“God is love; and he that dwelleth in love, dwelleth in God, and God in
him” (1 John 4:16). For who would not wish to be in God, and to remain in
Him; and that God should be and remain in him? And who, on the contrary,
would not abhor to be in Satan, and to have Satan dwelling in him? And yet
this is the ordinary consequence, as often as charity is repulsed, and
unnatural animosities are admitted into the heart. For as God is a lover
of men, ready to save them from eternal destruction, so the devil is a
hater of men. This is further explained by St. John: “He that loveth, is
born of God, and knoweth God.” 1 John 4:7. And again: “In this the
children of God are manifest, and the children of the devil: whosoever
doeth not righteousness is not of God, neither he that loveth not his
brother.” 1 John 3:10. Now, can there be anything more desirable than to
be ranked among the children of God, to be begotten of God, and to know
God truly and experimentally? But whoever has his heart void of this love,
and has never felt its force and energy, nor tasted its goodness and
gentleness, long suffering and patience, this man knows not God, who is
pure love. For the knowledge of God must proceed from enjoyment and
experience. And how is it possible that a man should know Christ, whilst
he is a stranger to love, and to that loving intercourse which subsists
betwixt Christ and the soul? Hence it follows, that he that is without
love, is without Christ also. But he who is earnest in the exercise of
love, shall not be left barren in the knowledge of the Lord Jesus Christ:
“For if these things be in you, and abound, they make you that ye shall
neither be barren nor unfruitful in the knowledge of our Lord Jesus
Christ.” 2 Pet. 1:8.

7. The second motive is found in what our Lord himself says: “By this
shall all men know that ye are my disciples, if ye have love one to
another.” John 13:35. Now, in order to be a disciple of Christ, it is not
enough to be a Christian in name, or by a mere verbal profession; but to
be a disciple of Christ implies much more. Such a one must believe in his
name; must love him, imitate him, live in him. He must, in a peculiar
manner, adhere to him; must feel the love of Christ infused into his soul,
and freely partake of all the gifts and benefits purchased by him. Whoever
has not this love of Christ abiding in him, is not Christ’s disciple, nor
can he pretend to have any share in his merits. For how is it possible
that Christ should know a man who has neither faith in, nor any love to
him? As a flower is known by its fragrance, and fruit by its flavor, so a
true disciple of Christ is known by his love.

8. Hence, St. Paul does not hesitate to affirm, that “all gifts without
charity are nothing” (1 Cor. 13:2); which is a third motive why we should
desire this excellent gift. In truth, neither the knowledge of divers
tongues, nor the gift of miracles, nor the understanding of high and
sublime mysteries, nor any extraordinary endowments, are sufficient marks
by which to know a Christian; this prerogative being entirely reserved to
“faith, which worketh by love.” Gal. 5:6. Nor does God require any hard
things at our hand (such as the working of miracles), but to exercise love
and humility; virtues that may be apprehended by the meanest capacity. Nor
will it be demanded of thee in the day of judgment, whether thou hast been
versed in arts, tongues, and sciences, or what great parts thou hast
possessed in this world; but whether thou hast exercised thyself in faith
and love. “I was a hungered,” saith our Saviour, “and ye gave me meat,
etc.” Matt. 25:35, etc. And St. Paul says to the Galatians: “In Christ
Jesus neither circumcision availeth anything, nor uncircumcision (no
gifts, no parts, no endowments, no respect of persons); but faith which
worketh by love.” Gal. 5:6.

9. Add to these, as a fourth motive, that passage of St. John: “If a man
say, I love God, and hateth his brother, he is a liar: for he that loveth
not his brother whom he hath seen, how can he love God whom he hath not
seen? And this commandment have we from him, That he who loveth God, love
his brother also.” 1 John 4:20, 21. This all the inspired writers teach,
that love towards God cannot possibly exist in the soul without love to
our neighbor. For he that hates his neighbor must be an enemy to God;
because God is a lover of men, and requires us to be of the same mind.

10. A fifth motive is, that love is the great law of nature, and attended
with many things beneficial to mankind, without which we would not be able
to live. When any good thing happens to man, it certainly proceeds from
divine love. Hence, St. Paul calls love, the “bond of perfectness” (Col.
3:14); and describes, in Rom. 12:9, 10, the excellent fruits that grow
upon this stock. And our Saviour himself teaches to the same effect: “All
things whatsoever ye would that men should do to you, do ye even so to
them: for this is the law and the prophets.” Matt. 7:12. And this is so
universal a truth, that the heathens themselves were, by the very law of
nature written in their hearts, convinced of it. Hence they said: “That
which you would not should be done to yourself, do not the same to
another.” This excellent sentence, the Emperor Severus, a prince adorned
with many virtues, had daily in his mouth, and enacted it into a law for
the good of the country.

11. A sixth motive is, that love is a beautiful image and a foretaste of
eternal life; when the saints shall love each other sincerely; when they
shall delight in one another, and converse together with wonderful and
ineffable concord, in an inexpressible sweetness, in unfeigned affection,
cheerfulness, and joy. Whoever, therefore, would conceive to himself an
image of that marvellous love and harmony, and obtain some foretaste of
the exquisite pleasures of the eternal beatitude, let him study this love,
in which he will find a singular pleasure, with much peace and
tranquillity of mind.

12. The more pure and fervent our charity is, the nearer it approaches to
the divine nature. This is a seventh motive. In God, in Christ, and in the
Holy Ghost, there resides the most pure, fervent, and transcendent love.
It is then that our love becomes pure, when we love one another, not for
the sake of private interest, but for the sake of the love of God, which
is the great and unerring pattern which we ought carefully to follow. For
God loves us with a disinterested love: but if any man loves his neighbor
for his own private profit and interest, his love is not pure at all, nor
does it, in any degree, come up to that sublime example which is set us by
God Almighty. This makes also the difference betwixt heathen and Christian
charity. A Christian loves his neighbor in God and in Christ,
disinterestedly and generously, without debasing himself by any ignoble or
selfish design. Thus is his love preserved pure and sincere, free from
dissimulation, falsehood, and any counterfeit. Whereas the heathens
polluted their deeds with self-honor and interest, and other sinister
ends, which mingled with the best of their actions. This Christian love,
when it becomes a habit in the mind, produces a true fervency of spirit,
to perform still greater acts of love and benignity. And it is then that
love is truly fervent, when it inspires the lover with great mercy and
tenderness towards his fellow-creatures, and prompts to vigorous efforts
to relieve their necessity. When he has the affairs of his neighbor as
much at heart as his own, then he is ready even to “lay down his very life
for the brethren” (1 John 3:16), if need be, or, after the example of
Moses and Paul, to be “accursed” for the brethren, and to be “blotted out
of the book of God,” if this possibly could be done. Exod. 32:32; Rom.
9:3.

13. Hence it follows (which is the eighth motive), that we ought also to
love our enemies, according to the Lord’s precept: “Love your enemies,
bless them that curse you, do good to them that hate you, and pray for
them which despitefully use you and persecute you; that ye may be the
children of your Father which is in heaven. For if ye love them which love
you, what reward have ye? do not the publicans the same?” Matt. 5:44; Luke
6:32, etc. Herein consist the excellency and prerogative of a true
Christian; namely, to subject nature to this divine principle, to tame
flesh and blood, and to overcome the world, and the _evil_ therein with
_goodness_. Rom. 12:21. “If thine enemy hunger, feed him.” Rom. 12:20. It
is not enough for a Christian not to hurt his neighbor or enemy; but he is
commanded to _do_ him _good_, and to support him with such aids, as are
convenient for him (Exod. 23:4, etc.); whoever refuses to comply with
these terms, cannot be a child of God, or a disciple of Christ.

14. The ninth motive is, that whoever does not practise Christian love and
charity, separates himself from the spiritual body of Christ, that is, the
Church; and forfeits all the privileges of this body, and even the merits
of Christ; there being but “one Lord, one faith, one baptism.” Eph. 4:5.
For as the members when cut off from the body, no longer partake of the
life and power of the head, but are dead; so those that do not live in the
practice of love and charity, are separate from Christ, the sole Head of
the Church, and can receive no power and vital influence out of his
fulness. Therefore, St. John says, “He that loveth not his brother,
abideth in death.” 1 John 3:14.

15. Lastly, we ought to love one another, because on the wings of this
love the prayer of a Christian ascends to heaven. By prayer, all good
gifts are to be obtained; and without prayer, all helps and consolations
are expected in vain. But then our prayer must spring from the evangelical
principle of love; since God gives ear to no prayers, but to those that
are grounded on faith and Christian charity: “If two of you agree on
earth, as touching anything that they shall ask, it shall be done for them
of my Father which is in heaven.” Matt. 18:19.

16. Come then, O man! let this sweet agreement and harmony be established
among us upon earth. Let us live in the spirit of love, that peace and
union may dwell among us; for where peace is, there is the God of peace (2
Cor. 13:11; Rom. 15:33); and where He is, there “he hath also commanded
his blessing and life for evermore.” Ps. 133:3.




Chapter XXVII.


                  Wherefore Our Enemies Are To Be Loved.


    _Love your enemies, bless them that curse you, do good to them
    that hate you, and pray for them which despitefully use you and
    persecute you; that ye may be the children of your Father which is
    in heaven._—MATT. 5:44, 45.


The first cause why enemies ought to be loved, is the express commandment
of God by his Son; for which he gives this reason, “that we may be the
children of our Father in heaven,” that is, “of him that loved us when we
were yet his enemies.” Rom. 5:10. As if he had said, “Unless you love your
enemies, you cannot be the children of the heavenly Father: and he that is
not God’s son, what father shall he have?” This commandment of the Lord is
little practised; alas! how backward we are in bringing forth such fruits
as become the children of God! If we be his children, truly we ought to
study the great lesson of loving our enemies, that so, in some degree, we
may express the character of our Father in heaven.

2. The Scripture says, “He that loveth not his brother, abideth in death.”
1 John 3:14. And why does he abide in death? Because he has not yet
received that vital principle which is to be derived from Christ. The
spiritual and heavenly life consists in faith towards God, and in love to
our neighbor. Thus, St. John says, “We know that we have passed from death
unto life, because we love the brethren.” 1 John 3:14. Whence it is
manifest, that love is an undoubted sign and effect of spiritual life or
restoration to life in Christ; as hatred to men is an infallible proof of
spiritual death and separation from God. And this spiritual death here,
will end in eternal death hereafter; of which our Lord faithfully warns
us.

3. Whoever, therefore, suffers his heart to be filled with wrath and
bitterness against his neighbor, ought to know assuredly, that even his
best performances, his prayer and attendance on divine worship, and other
works of that nature, are altogether vain, and of no account before God.
St. Paul says, “Though I bestow all my goods to feed the poor, and though
I give my body to be burned, and have not charity, it profiteth me
nothing.” 1 Cor. 13:3.

4. It is, on the other hand, the property of a noble and divine mind, to
pardon injuries. Behold how long-suffering God is, and how easily he is
reconciled. Ps. 103:8. Consider the example of Christ, the Son of God,
who, in the midst of his exquisite torments, like a patient lamb, did not
so much as “open his mouth.” Isa. 53:7. Contemplate the nature of the
divine Spirit, who appeared in the form of a dove (Matt. 3:16), with a
view that by such a representation he might teach us a dove-like meekness
of mind, and recommend to us that tender simplicity of manners, which
becomes a true Christian. With what patience did Moses bear the reproaches
of the people, thus deserving to be called “very meek, above all the men
which were upon the face of the earth.” Numb. 12:3. Remember also the
conduct of David, and with what lenity of mind he heard the curses of
Shimei. 2 Sam. 16:10.

5. True love teaches us to be angry with none but ourselves. True peace
consists not in having much wealth, but in bearing patiently whatever goes
against our nature. Should a madman rail at the sun, and curse it for
being nothing but darkness, the sun would never be darkened by his
reproachful language, but continue his course, and enlighten the world as
before. So do thou also, and remember that there is no sweeter or better
revenge than to forgive. Such wise and excellent rules were practised by
many of the heathens themselves. Pericles, the Grecian orator, having
patiently heard a man revile him for the space of a whole day, when night
came on, kindly invited him to his house, and entertained him in a
friendly manner, saying, “It is easier to speak evil of virtue than to
possess it.” Thus Phocion, general of the Athenians, when he had deserved
well of his country, but through envy was adjudged to death, and was now
about to undergo the sentence, being asked if he had any commands for his
son, generously made answer: “None, except that he never take measures to
revenge this injury, which I suffer of my country.” The Emperor Titus
being told that two brothers had conspired to cause his death, scrupled
not to invite them both to sup with him; and in the morning went with them
to the theatre, and placed himself betwixt them, to behold the play. Thus
with marvellous clemency he overcame, at last, their baseness. And when
Cato had committed suicide, Julius Cæsar said: “I have lost a glorious
victory; for I had intended to forgive Cato all the evil that he has done
to me.”

6. But after all, as to the man who cannot be influenced by the
unspeakable patience and meekness of the Son of God himself, to forgive
and to love his enemies, him neither the example of the saints, nor of
heathens, will ever be able to melt into love and forbearance. For what
greater injustice and barbarity can be conceived, than that the Son of God
should be so shamefully treated by the children of men, be scourged with
stripes, crowned with thorns, spit upon, and loaded with all the marks of
scorn and derision; and lastly, be nailed on the cross? Nevertheless, he
was able to bear, with an unshaken firmness, all the affronts and
indignities which the malice of men was able to contrive; nay, and freely
to pardon all this barbarous usage, and to pray, “Father, forgive them!”
Luke 23:34.

7. And, truly, it was to this very end that our blessed Redeemer set his
example before our eyes, that it might be an all-healing medicine for such
spiritual diseases as have seized upon us; particularly, that it might
abase all pride and loftiness, strengthen what is weak, supply what is
defective, and correct what is evil and out of order. Can the distemper of
pride be so violent, as not to be healed by the profound humility and
lowliness of Christ? Heb. 5:8. Can avarice and covetousness prove so
stubborn, as to baffle a remedy derived from that sacred poverty which
appeared in Jesus Christ? What wrath is so fierce and vehement, that his
meekness and lenity cannot mollify it? What desire of revenge so bitter
and barbarous, which his patience cannot assuage and compose? What
inhumanity so great and cruel, which the love of Christ cannot warm into a
sweet and compassionate temper? And what heart can be so hard and
obdurate, as not to be melted with the tears of Jesus Christ himself?

8. Who would not heartily wish to be made like God the Father, his Son,
and the Holy Ghost, and to carry within him the excellent image of the
sacred Trinity, which chiefly consists in love and forgiveness? For it is
the highest of all the divine properties, to show compassion and mercy, to
spare and to pardon, to be kind and gracious: and that must be undoubtedly
one of the sublimest virtues, which makes us bear the nearest resemblance
to the Most High God, and to all such persons as are the most conspicuous
for goodness and virtue.

9. Lastly, the highest degree of virtue is, when a man, overcoming
himself, is ready at any time to forget injuries, to pardon offences, and
to show acts of favor and clemency. “He that is slow to anger,” says
Solomon, “is better than the mighty: and he that ruleth his spirit, than
he that taketh a city.” Prov. 16:32. This is the highest step of the
soul’s ascension in her spiritual exercise; and when she has attained it,
she rests in God, and is perfect in him.




Chapter XXVIII.


  Showing How The Love Of The Creator Should Be Preferred To That Of All
          Creatures; And How Our Neighbor Is To Be Loved In God.


    _If any man love the world, the love of the Father is not in
    him._—1 JOHN 2:15.


The heart of man is so constituted, that it cannot exist without love; it
must love God, or the world, or self. If, therefore, man be under so
strong a compulsion to love, let him direct his love to God, the supreme
Good, and give up that affection to Him, who originally planted it in man,
and kindled it by his good Spirit; and who is still ready, at our fervent
request, to rekindle this flame in the soul. His love to us is still the
great principle that produces our love to him: and if his love to us meet
with a suitable return on our side, then his love will, day by day, more
ardently embrace us. For love begets love, according to the words of the
Lord: “He that loveth me shall be loved of my Father.” John 14:21.

2. Wherever the love of God resides, it disposes the soul freely to love
all men, and not only to wish them well, but to do them all proper acts of
love and beneficence; this being the property of that love which is
grounded in God, and derived from him. Such a lover of God and of his
neighbor, will never hurt or defraud any man in word or deed.

3. But the generality of the people are engrossed so much with the love of
the world, that they never even admit the love of God into their hearts.
This is plain from that false love with which they treat their neighbor,
and which, under a show of friendship, seeks nothing but temporal
advantage. Nothing in the world should be loved to such a degree, as to
injure the love of God, or to come in competition with it; especially
since there is so great a vanity and vileness in the world, and so great a
worth and majesty in God, as that no comparison can ever be made betwixt
them. As God infinitely excels all his creatures, so the love of God
infinitely excels in holiness and dignity all the love we can bear to the
creature, and is in no wise to be compared with it. No love to the
creature ought to have sufficient weight with us, to make us offend the
love of God, or to act in opposition to the same.

4. St. Paul says: “Who planteth a vineyard, and eateth not of the fruit
thereof?” 1 Cor. 9:7. These words may not improperly be applied to this
case. Who is more worthy of our love, than he that hath planted it in our
hearts, and to whose love we owe our life and being? And as we all live by
the love of God in Christ, so we should all adhere to this love, and make
it our constant support even in the time of adversity. As a pilot in
tempestuous weather, does not leave the ship to the mercy of the billows,
but secures it by the anchor as well as he can, and stays its unruly
motions; so in like manner, when the ship of our faith is tossed about in
the sea of this world, and beset on all sides with the temptations of sin
and vanity, of wrath and pride, of lust and avarice, we should hold to the
love of Christ, and not suffer our hearts to be removed from that
spiritual steadfastness, which is to carry us safe through all the
tempests of this perverse and boisterous world. Romans 8:38, 39. Thus,
when sin and death, the devil and hell, tribulation and persecution, and
other miseries, threaten to overwhelm us, we are then to hold fast the
love of God manifested in Christ Jesus. This divine love is like that
mountain of salvation which was showed to Lot when he went out of Sodom,
to escape the fire of that accursed place. Gen. 19:17.

5. The fire of lust, attended with everlasting flames and torments, is
worse than that of Sodom. But the love and fear of God are a sovereign
remedy against this profane love, and against any motion contrary to its
pure and heavenly nature. It was this divine fear and love which preserved
Joseph from the enticements of Potiphar’s wife, and it still guards us
against the snares of an evil world. Gen. 39:9.

6. No man can love the world, but he who has never tasted the love of God;
nor can any man hate, defraud, or circumvent his neighbor in anything, but
he that does not love God from his heart. Whence arise all the anxious
cares of this life, that grief and vexation of spirit with which poor
mortals are disturbed? Surely, from nothing but from a want of the love of
God. For the sweetness of divine love is so strong and effectual, that it
mitigates the sense of all the miseries that are incident to this life.
This love renders a man happy even in death itself.

7. Again, such is the nature of love, that it influences a man to lay
aside all thoughts about anything else, and to fix his attention entirely
on the beloved object, in order to possess and enjoy that alone. Why then
are the children of men so much besotted with the things of this world?
Why do they not entirely forget all wealth and honor, lust and riches,
that they may enjoy him alone, whom they profess to love? This was in
former times the constant practice of the holy men of God; whom the
exquisite sweetness of this divine love had so much overpowered, as to
make them forget the whole world, and even themselves also. Hence they
were accounted fools in the world, when at the same time they were the
wisest of all men; and their despisers most deserved the name of fools and
madmen, as preferring a handful of frail and transient things, to
everlasting and never-fading prosperity. Those are the greatest fools, who
call the godly by that name, who, setting their love on things above, are
deeply concerned to obtain and eternally enjoy them. 1 Cor. 3:19; 4:10.

8. A true lover of God, loves God as if there were nothing in the whole
universe to love but God alone. And for this reason, he finds all that in
God, which he sought before in the world. For God hath in himself all
things _essentially_, whatever we can desire. He is true honor and joy; he
is peace and pleasure; he is wealth and magnificence. With him are light
and life, glory and majesty, and all those delights that the heart of man
can desire. All is found in a more substantial and transcendent manner in
God, than it is in the world. If, therefore, thou lovest any creature, for
the sake of _beauty_, transfer thy love to God, who is the fountain of all
beauty. If thou wouldst love that which is _good_, fix thy love upon God,
who is the eternal source of all goodness, nay, the essential _Good_
itself, and without whom there is no goodness at all. Matt. 19:17. For
whatever goodness the creature may seem to possess, it is but an
inconsiderable drop derived out of the ocean of the infinite goodness of
God, and which is besides impaired by many frailties and imperfections
that adhere to it.

9. To conclude—is it not far better to set thy love and affections on God
alone, the unexhausted fountain and well-spring of all perfection and
goodness? The less a thing has of earthly gravity in it, the lighter it
is, and the more easily is it carried upwards. So it is with the soul; the
more it cleaves to earthly things, and is pressed down by them to the
ground, the less ability has it to raise itself to God, and rejoice in its
Maker. In a word, the less a man loves this world, the more will the love
of God and of his neighbor prevail in the soul.

10. Hence it follows that he that loveth God, cannot but love his neighbor
also, and he that dares to offend God, will not forbear to offend his
neighbor.




Chapter XXIX.


 Of That Reconciliation To Our Neighbor, Without Which God Withdraws His
                                  Grace.


    _First be reconciled to thy brother._—MATT. 5:24.


Every one who desires to be reconciled to God, must of necessity endeavor
to reconcile himself to his neighbor; because God takes the injury which
is offered to man, as offered to himself, and the evil done to man, as
done to himself.

2. When, therefore, any one offends both God and man, he cannot be
restored to the favor of God before he is reconciled to man his neighbor;
for having offended them both, he must also be reconciled to both, which
is expressly attested by Christ himself: “If thou bring thy gift to the
altar, and there rememberest that thy brother hath aught against thee,
leave there thy gift before the altar, and go thy way; first be reconciled
to thy brother, and then come and offer thy gift.” Matt. 5:23, 24.

3. It will be needful, therefore, to say something further of the love of
God and of our neighbor, and to show how impossible it is to separate the
one from the other: and again, that this reconciliation, so joined
together, proves the true source of brotherly love and affection.

4. This the beloved disciple has expressed as follows: “If a man say, I
love God, and hateth his brother, he is a liar: for he that loveth not his
brother whom he hath seen, how can he love God whom he hath not seen? And
this commandment have we from him, that he that loveth God love his
brother also.” 1 John 4:20, 21. So utterly impossible is it, that the love
of God should subsist without the love of our neighbor. Hence, also, it
follows, that he who truly and unfeignedly loves God, will also embrace
his neighbor with the same sincere affection. And again, if the love which
we profess to bear to God be hypocritical and false, then the love with
which we seem to love our neighbor, will rise no higher than its
principle, but prove false likewise. Therefore, the love of our neighbor
is the test of our love of God, by the right application of which, the
truth or falsehood of that love will easily be discovered.

5. This consideration gives us a true insight into the love of our
neighbor, and that brotherly reconciliation which ought to attend it.
There is a twofold object given by God to man, to which all the actions of
his life are constantly to tend; namely, the love of God, and of our
neighbor. Into this, all our endeavors ought finally to be resolved, and
we ought to make a daily progress in this holy exercise; since we are to
this very end, created, redeemed, and sanctified. In a word, Christ
himself is the one and only scope in which all our actions ought to
centre. Now, the more we approach to love, the more we approach to Christ,
and the better we imitate his unblamable life.

6. For this end God was made man, or, the Word was made flesh, that he
might set before our eyes a most lovely and living image of his infinite
love and kindness, and that from hence it might appear, that God was LOVE
itself; love in His own immense, incomprehensible, and unsearchable
essence; and that man, by viewing so amiable an object of love as is
displayed in Christ Jesus, might be transformed into the same image day by
day.

7. Furthermore, as, in Christ, God and man are united together by an
indissoluble tie, so the love of God is so closely connected with the love
of our neighbor, that the former cannot exist without the latter. Nay, the
love of God and of our neighbor can be no more disjoined or put asunder,
than the divine and human natures in Christ. And as he who injures the
humanity of Christ cannot but affront his divinity also; so he who offends
man, is in like manner guilty of offending the infinite God himself. We
cannot be angry with our neighbor, without being, at the same time, angry
with God!

8. We will illustrate what has been said, by the following comparison.
When a circle is made, and from its centre a number of lines are drawn to
the circumference, all these lines, though ever so distant in the
circumference, meet together in the point, which is in the middle. Here
they are all united in one, and all flow into one, be they ever so wide
asunder, yea, even directly opposite one to the other. Not one of all the
lines, let their number be ever so great, can be broken from the rest,
without losing its communication with the centre itself, wherein they all
meet. So God is a point, or a centre, whose circumference is everywhere,
extending in a manner, to all men upon earth. Whoever presumes to break
off the lines of his love from his neighbor, must, in like manner, disjoin
and break them off from God at the same time. And as all these lines
cohere and concur in the centre, and therein mutually affect one another,
so is there a sort of central sympathy, and a fellow-feeling, as it were,
of the sufferings of our neighbor, provided we be but all united in God,
the great centre of all good Christians.

9. The truth of what has been said, is forcibly illustrated in the history
of Job. When the tidings were brought him, that his temporal goods were
destroyed, it appears that he quietly bore the loss of them, without
giving any great sign of discontent at the appointments of Providence. He
still continued to bless the Lord, and freely to own, that he who had
given him his property, had also a right to take it away whenever he
pleased. But when he was told, that he had also lost his children, then
indeed it went to his heart: then he “arose, and rent his mantle, and
shaved his head, and fell down upon the ground.” Job. 1:20. So let every
true Christian act when he hears of the calamity of his neighbor (here
represented by the children of Job); knowing that he ought more to be
affected with the misery of his neighbor, than with the loss of all his
worldly substance. For it is the property of true love, to be moved with
the miseries of other men more than with our own losses. O, happy men! if
they would live together in mutual love and affection! Then frauds would
cease; then injuries would be known no more, nor would there be any
complaint of unjust ways, or of underhand dealings.

10. In order that this might be the more deeply impressed on the heart,
God was pleased to create but _one_ man in the beginning, together with
Eve, who was soon afterwards made. Gen. 2:21, 22. This was done, that all
mankind, springing up from one original stock, and, as it were, from one
root, might all unite in mutual kindness and brotherly affection with one
another. This is the reason why God did not create a multitude of men in
the beginning, but one only; whereas he created many beasts, trees and
herbs at once.

11. The love which God commands us to pursue, is of that agreeable nature,
and of that incomparable sweetness, that it does not in the least burden
either a man’s soul or body. Nay, it renders the mind easy under every
event, is most agreeable to our very nature, and in every respect attended
with a quiet and blessed life. But if the same God who has enjoined thee
to love thy neighbor, had commanded thee to hate him, thou wouldest then
have had cause to complain of hard usage, and of a far heavier burden than
that which love can possibly impose upon thee. For the spirit of hatred
and revenge is a tormentor of the soul, and a daily grief and vexation to
those that are enslaved by it. On the contrary, love refreshes the whole
man; and is so far from weakening or destroying body or soul (which is the
common effect of hatred and envy), that it is a great preserver of both,
and exhilarates them by the healing influence which it carries with it. In
a word, to those that love God, it is a pleasure to love their neighbor
also; but those who do not love God think it a hard and difficult task to
embrace their neighbor with brotherly love.

12. But if thy depraved nature should still find it a hard task to love
thy neighbor, then consider how much harder it will be to be banished
forever from the presence of God, and to endure the pangs of hell to all
eternity. Wretched is the man, who makes so sad a choice as to prefer
hell-torments to a friendly reconciliation. Our own experience would soon
convince us, if we made the trial, that as by faith we enjoy solid peace
with God (as the apostle assures us, Rom. 5:1); so by Christian love and
reconciliation we enjoy peace with men, together with much ease and
tranquillity of heart: whereas, on the contrary, a mind full of rancor and
malice frets itself, and has no other reward to expect than the lashes of
an unruly conscience.

13. The sum of all this is: Every virtue rewards its followers with peace
of conscience; and every vice punishes those that commit it with the
recompense which they deserve. Every virtue exalts those that practise it;
and every vice covers its slaves with shame.

14. With regard to the order and method by which we are to proceed in
working out a sound reconciliation with our offended neighbor, the
Scripture is explicit. The terms of reconciliation are these: 1. The
offender is to confess his sin to his neighbor whom he has offended. 2. He
is faithfully to restore that of which he has defrauded his neighbor; that
is, he ought to return not only the _principal_, but also the _fifth_ part
over and above it. 3. If there be none to receive it, he is then to offer
it unto the Lord himself. Numb. 5:7, 8.

15. This restitution of things unlawfully taken away, is commanded in such
strong and expressive words, as to show that it is absolutely a necessary
part of unfeigned repentance. St. Augustine has thus expressed his mind on
this subject: “The sin is not remitted, unless the thing unlawfully taken
away be restored.”—“When the thing that is taken away may be restored, and
is not restored, there is no true, but a feigned repentance.”

16. And truly it is the property of unfeigned repentance to contemn all
earthly things, and count them as loss (Phil. 3:8), in respect of that
abounding grace which is bestowed upon a penitent sinner. Of this we have
a glorious instance in Zaccheus, and in his conversion to God (Luke 19:8);
who has had, however, comparatively few followers in this age. Sound
conversion to God cleanses the heart, and purifies the conscience, by
faith in Christ; it breaks the power of sin, and by influencing a man to
restore such things as are wrongfully detained, not only clears the heart
before God, but also the outward conduct in the eye of the world. For in
the heart and conscience a man is a thief before God, as long as he keeps
any thing back that is taken away, however he may cease to steal
hereafter. Therefore, in order that repentance may prove true, and the
conscience be freed from guilt, all possible restitution is to be made: or
if a man be not able to make full restitution, he ought fervently to
implore the Lord, that he himself, in his stead, would restore the things
taken from his neighbor, and thus do justice.

17. Since a sinner is thus bound in a twofold respect to God and to his
neighbor, in order that his repentance may be full and efficacious, it is
required that both be satisfied. God does not accept any man’s repentance,
unless he be first reconciled to his neighbor. Therefore, it is to no
purpose if thou shouldest say unto God: “Merciful God, I confess that I
have offended and injured my neighbor; I have damaged him by wicked usury
and fraud; and have dealt so with him, as I would not that another should
deal with me: which iniquity I humbly entreat thee, O Lord, to pardon for
thy dear Son’s sake.” Be not deceived; God will not be mocked! He repels
thy prayer, and saith: “Restore first that which with fraud and usury thou
hast taken from thy neighbor, and then thy pardon shall be ready.” Not as
if a man merited the pardon of God by this restitution; this is a debt due
to his neighbor, and how can he pretend to merit any thing by that
restitution which he is so engaged to make, and which the law of God
expressly enjoins? For thus hath the Lord commanded: “All things
whatsoever ye would that men should do to you, do ye even so to them.”
Matt. 7:12. “For with the same measure that ye mete withal, it shall be
measured to you again.” Luke 6:38.

18. The same truth is confirmed by the following Scriptures: “Leave thy
gift (oblation or sacrifice) before the altar and go thy way; first be
reconciled to thy brother, and then come and offer thy gift.” Matt. 5:24.
“Cease to do evil; learn to do well; seek judgment, relieve the oppressed,
judge the fatherless, plead for the widow. Come now, and let us reason
together, saith the Lord: though your sins be as scarlet, they shall be as
white as snow; though they be red like crimson, they shall be as wool.”
Isa. 1:16-18. And again, by the same prophet the Lord thus reasons: “Is
not this the fast that I have chosen? to loose the bands of wickedness, to
undo the heavy burdens, and to let the oppressed go free, and that ye
break every yoke? Is it not to deal thy bread to the hungry, and that thou
bring the poor that are cast out to thy house? when thou seest the naked
that thou cover him, and that thou hide not thyself from thine own flesh?
Then shall thy light break forth as the morning, and thine health shall
spring forth speedily; and thy righteousness shall go before thee; the
glory of the Lord shall be thy rearward.” Isa. 58:6-8.

19. All these Scriptures, with one consent, proclaim this great
truth,—that God will not accept the repentance of any man, or hear his
prayer, or regard his alms and oblations, unless he be first reconciled to
his neighbor, and make him all the restitution that is in his power.




Chapter XXX.


                          Of The Fruits Of Love.


    _Charity suffereth long, and is kind; charity envieth not; charity
    vaunteth not itself, is not puffed up, doth not behave itself
    unseemly, seeketh not her own, is not easily provoked, thinketh no
    evil; rejoiceth not in iniquity, but rejoiceth in the truth;
    beareth all things, believeth all things, hopeth all things,
    endureth all things._—1 COR. 13:4-7.


Even as the tree of life stood in the midst of Paradise (Gen. 2:9); so
Jesus Christ stands in the Paradise of the Christian Church, in order that
all believers might derive life and strength from him. The whole substance
of the Christian religion consists in _faith_ and _love_. As by _faith_ in
Christ, the life of a Christian is rendered acceptable to God (the life
which he lives being not so much his own, as the life of Christ in him);
so LOVE proves the fruitful principle of all such charitable acts as
relate to his neighbor. And so true is it, that all virtues, how shining
soever they may be, are of no account without charity; that even faith
itself is counted dead if it be without love. James 2:17. For although
faith, as it respects justification, has no regard to works, either
preceding, accompanying, or following it, but to JESUS CHRIST only, on
whom it lays hold; yet is that faith but mere show and pretence which is
not attended with love, though it should even work miracles. For as a body
destitute of a soul is dead; so the inward spiritual man, if he have not
love, is dead in all his members. Therefore hath the apostle declared,
that faith should work by love. Gal. 5:6. It is true that faith justifies
a sinner without works (Rom. 4:6); yet when it performs the functions of
mutual love among men, it will necessarily be accompanied with a train of
good works; this being the true test by which genuine faith can be
distinguished from all counterfeits. This is that faith which works by
love; this is the tree which bears abundance of fruits, as from the
following considerations will farther appear.

2. The _first_ of these fruits is long-suffering. “Charity suffereth
long.” The nature and constitution of this virtue no one ever more fully
expressed than Christ himself, the true tree of life, whose goodly and
salutary fruits we ought to eat, and to convert into our own substance and
nature. As he by his wonderful long-suffering bore the malice of the
world, that thereby sinners might be brought to repentance (Rom. 2:4); so
do thou also, O man, order thy life and manners, that it may appear
evident, that the meek and gentle Christ lives in thee, and that thou
mayest continue in him, as a member firmly united to its head.

3. The _second_ fruit is kindness. “Charity is kind.” This virtue was also
most eminently seen in Christ Jesus, and in that example which he hath set
us. David says: “Grace is poured into thy lips.” Ps. 45:2. And the
Evangelist tells us, that “they wondered at the gracious words which
proceeded out of his mouth.” Luke 4:22. To these words do thou give
attention, O man, and follow this great pattern of love and benignity,
that so Christ may also speak by thy mouth, and that thou mayest remain
united to him in perpetual charity.

4. The _third_ fruit is, not to be envious and revengeful, but to be ready
to remit any offence whatsoever. “Charity envieth not.” Nothing is more
agreeable to the nature of God, than to forgive. “The Lord is merciful and
gracious, slow to anger, and plenteous in mercy. He will not always chide,
neither will he keep his anger forever. He hath not dealt with us after
our sins, nor rewarded us according to our iniquities.” Ps. 103:8-10. “If
the wicked will turn from all his sins that he committed, and keep all my
statutes, and do that which is lawful and right, he shall surely live, he
shall not die. All his transgressions that he hath committed, they shall
not be mentioned unto him; in his righteousness that he hath done, he
shall live.” Ezek. 18:21, 22. “Is Ephraim my dear son? Is he a pleasant
child? For since I spake against him, I do earnestly remember him still;
therefore my bowels are troubled for him; I will surely have mercy upon
him, saith the Lord.” Jer. 31:20. And lastly, this divine goodness is most
clearly expressed by Isaiah, and represented as the very character of God:
“I, even I, am he that blotteth out thy transgressions, for my own sake,
and will not remember thy sins.” Isa. 43:25. Therefore be thou in this
respect also like unto the merciful God. Forgive, I say, and forget the
trespasses of thy neighbor, that so, in like manner, Christ may also
forgive thine offences and transgressions. It is then that the same mind
is in thee which was also in Christ. And in this order alone thou shalt
obtain fellowship with him.

5. The _fourth_ fruit is candor. “Charity vaunteth not itself.” A kind and
charitable man does not misjudge his neighbor, vaunt it over him, rashly
censure him, or disingenuously deride him before others. True love is
altogether averse to these unfair proceedings. Whoever sincerely loves his
neighbor, shows his heart in his countenance, and does all things
ingenuously, and without guile. A visible example hereof Christ himself
hath left us, whose deportment was equal both to friends and enemies, and
who from the bottom of his heart endeavored most earnestly to promote the
salvation of mankind. Let this be an example to thee, O man, and follow in
thy Master’s footsteps, that so the candor which was in Christ, may also
shine forth in thy life and conduct. As the Lord has most heartily
espoused our good and interest, so ought we in like manner, to do the same
among ourselves also; if we wish to partake of the nature of Christ, and
to be united to him, as living members to their Head and Saviour.

6. The _fifth_ fruit is, not to be “puffed up.” Charity is not of a
haughty and supercilious temper. It is not swelled with high conceit on
account of its own deeds and performances. Behold again thy Lord Jesus!
When a woman, in a great concourse of people, lifted up her voice and
said: “Blessed is the womb that bare thee, and the paps which thou hast
sucked,” “Yea,” replied he, “rather blessed are they that hear the word of
God and keep it” (Luke 11:27, 28); humbly removing from himself that
praise which was entirely due to him, and resigning it to those that truly
loved the Lord. If thou also resolvest to do this, then verily the humble
Jesus lives in thee, and thou livest in him; it being the constant
character of true charity, to transfer the praises of men to another whom
it esteems more worthy of them.

7. The _sixth_ effect of charity is, “not to behave itself unseemly.” A
man endued with love, is not easily soured with discontent, or with any
morose humor. His conversation is easy, obliging, and so concordant with
all the offices of love and humanity, that the kindness residing within
may even be read in his countenance. Of this sweetness of temper, the Lord
Jesus hath left us a most bright and holy pattern. He did all with a
spirit of mildness; and when he conversed with sinners, then pity and
compassion visibly appeared in his very mien and aspect. This sweet temper
of Christ ought also to be transfused into our souls, so that our life may
prove a transcript of this most blessed original.

8. The _seventh_ fruit of true love is, “not to seek her own.” A true
Christian has by love obtained such enlargement and liberty of soul, as to
serve his fellow-creatures freely, without any view to self-interest.
Nothing is more pleasing to him than to do good to all without the least
expectation of gain. This pure and disinterested love originally dwells in
God Almighty. He gives all things freely, without receiving any profit at
all. He commands us to fear and worship him, for no other reason than to
make us proper objects of his divine love and benignity. And, lo! what a
glorious pattern of disinterested love Christ has set before us! Matt.
20:28. As a tree, without respect of persons, imparts its fruit to all in
the most ample and universal manner; so has Christ, and God in Christ,
given himself unto us as the greatest and most excellent Good. Go now, O
man! and practise the same virtue; that so Christ, the ever-living _vine_,
may bud in thee, and that thou mayest become a fruitful plantation of the
Lord. Isaiah 61:3.

9. The _eighth_ fruit of true love is, “not to be easily provoked.” A man
that has tasted of true love, is not apt to entertain any bitterness, much
less to vent it by cursing and railing words. Contemplate again the life
of Jesus, who did not so much as open his mouth against his enemies, nor
pour forth any bitter and vehement speeches, but gave blessing and life to
those that hated him. Isaiah 11:3; 42:2. And though he, indeed, denounced
wrath against Chorazin, Capernaum, and Bethsaida, and uttered many woes
against the Pharisees (Luke 10:13; 11:42); yet this did not proceed from a
bitter or revengeful temper; but was no more than a serious and earnest
exhortation to true and unfeigned repentance, that so the offenders might
at last be saved. Therefore, let us be cautious, lest any root of
bitterness should at any time spring up in us, and so hinder our charity,
and thus many be offended. Heb. 12:15.

10. The _ninth_ fruit of charity is, “to think no evil.” This is also the
property of God Almighty, as he himself testifies: “For I know the
thoughts that I think towards you, saith the Lord, thoughts of peace, and
not of evil, to give you an expected end. And ye shall seek me, and find
me, when ye shall search for me with all your heart.” Jer. 29:11, 13.
Whence it follows that whosoever has thoughts of peace towards his
neighbor, has the mind of Christ, and is animated and influenced by his
Spirit.

11. The _tenth_ fruit is, “Love rejoiceth not in iniquity,” nor has it
pleasure in the injury or oppression of good men, as Shimei had when David
fled before Absalom. 2 Sam. 16:5, 6. On the contrary, true love imitates
Christ Jesus, who, with a tender compassion, beholding with a mournful
countenance, the fall of Peter (Luke 22:61), raised and reclaimed him, and
thereby fulfilled the words of the Psalmist: “God raises them that are
bowed down.” Ps. 146:8. And how did he deplore the evil which was hanging
over the men of Judea, and the destruction of their temple and city! Luke
19:41; 15:4. With what fervency, with what a hearty desire, did he bring
his wandering sheep into the right way; and with what a sweet and gentle
voice did he allure them home! Let us imitate so great a master of love;
and if any one be overtaken in a fault, let us bewail his case, instruct
him in the spirit of meekness, and bear his burden, that so we may fulfil
the law of Christ. Gal. 6:2. For he did first bear himself the burden of
our sins, that we, being made his living members, might be formed to the
same temper by him, who is the Head of the Church.

12. The _eleventh_ property of charity is, that it “rejoiceth in the
truth,” and is exceedingly pleased with a Christian order of things. Of
this we have an example in Christ Jesus, who, at the return of the seventy
disciples, rejoiced in spirit and praised his Father for the success which
had attended their function. Luke 10:21. Thus also the angels in heaven
rejoice (as Christ himself teaches us), over the conversion of a sinner.
Luke 15:10. Whoever, therefore, seriously lays to heart the practice of so
Christian a virtue, manifests thereby an angelical temper of mind: nay, it
is a proof that the very mind of Christ, yea, of God himself, resides in
that soul.

13. The _twelfth_ fruit of charity is, to “bear all things,” in order to
preserve the bond of peace and of mutual friendship. Love patiently bears
the infirmities of others, after the example of St. Paul, who was made
weak with the weak, that he might profit the weak: nay, he was made all
things, if by any means he might be an instrument to save some. 1 Cor.
9:22. The same heavenly love _believeth_ all things, and suspects no evil
of its neighbor; _hopeth_ all things, praying and desiring that peace and
happiness may constantly accompany our fellow-creatures. And, lastly, true
love _endureth all things_ for the sake of benefiting a neighbor; all
which our blessed Redeemer, by his own example, has most feelingly taught
us. He bore all manner of reproaches and injuries for our sins; he
underwent most inhuman scourgings and buffetings, with extreme poverty,
that in him, and by him, we might obtain everlasting joy and honor.

14. The _thirteenth_ fruit of love is, “not to faint or be weary,” in
doing good. Herein it is like God, whose mercy is from everlasting to
everlasting upon those that fear him. Ps. 103:17; Luke 1:50. God expects
and waits that he may be gracious unto us. Isa. 30:18. In order that he
might have mercy on us, he rose up to spare us, and he loves to be exalted
in showing mercy. His love is stronger than death, which many waters are
not able to quench, and from which nothing can ever separate us. Cant.
8:7. He hath mercy on us with everlasting mercies. And though he declares,
on a certain occasion, that he is “weary with repenting” (Jer. 15:6); yet
is this confined to those only who wilfully reject the tender of his
mercy, who despise his grace, and abuse his goodness: and in no wise
affects those that heartily fear him. “The mountains shall depart, and the
hills be removed; but my kindness shall not depart from thee, neither
shall the covenant of my peace be removed, saith the Lord that hath mercy
on thee.” Isa. 54:10. After this standard of divine mercy, we ought also
to regulate the love we bear to our neighbor, so that it may never fail or
faint in acts of humanity and kindness; no, not even in those which we are
bound to bestow on our very enemies. As Christ did, so ought we, from a
compassionate and never-failing love, to pray, “Father, forgive them.”
Luke 23:34.

15. In a word, Love is the greatest, the best, and the noblest of all
virtues. First, because God himself is love. 1 John 4:16. Secondly,
because it is the fulfilling and the summary or comprehension of the whole
law. Rom. 13:10. Thirdly, because it is eternal and never-failing, so that
it is not like faith and hope, which vanish away when that happiness
appears which is the end of faith. 1 Cor. 13:8. Fourthly, because all good
works and services done to our neighbor without it, are vain and of no
account before God. And lastly, because love gives us an assurance here,
that by faith in Christ we shall inherit life eternal hereafter. Hence it
follows, that Christian love must excel all other gifts and graces
whatsoever, and that our main concern ought to centre in so divine a
virtue. Nothing, certainly, can be greater than experimentally to know
that love of Christ which “passeth all knowledge,” that we may be filled
with all the fulness of God, and the fruits of love. Eph. 3:19.




Chapter XXXI.


 Pride And Self-Love Corrupt And Destroy Even The Best And Noblest Gifts.


    _Though I speak with the tongues of men and of angels, and have
    not charity, I am become as sounding brass, or a tinkling cymbal,
    etc._—1 COR. 13:1, etc.


Lest any should wonder why St. Paul sets forth the virtue of charity with
so many high and eminent praises; we are to consider that God is LOVE; and
that, consequently, the same praise belongs to both: nor can there be a
greater virtue in God or man, than love.

2. But our love is twofold: the one true, living, sincere, and undefiled;
the other false, polluted, hypocritical, and selfish. The former of these
St. Paul has most amply described, and exhibited all the fruits and
properties that attend it, of which we have already spoken. The latter
kind, which is false and polluted, may sometimes seem, indeed, to promote
the glory of God, and the profit of mankind; yet inwardly, and in the
heart, it seeks nothing either in word or deed, but private honor and
interest only. Now whatever flows from this fountain of false love,
proceeds not from God, but from the devil; for it is a poison infecting
the very best of works, and the most excellent gifts conferred on man.

3. As a flower, that in sight, taste, and smell, is sweet and beautiful,
is rejected with disgust, if it contain secret venom, because it is
hurtful to man; so, though a man be adorned with the most exquisite parts,
and the very gifts of angels themselves, if he be void of charity, and
full of avarice, pride, self-love, and self-honor, then all those gifts
not only prove of no value, but become pernicious to him that possesses
them. For whatever is really good, always proceeds from God himself, so as
to begin and end in him. Whatever deviates from this _beginning_ and
_end_, can never be really good, nor acceptable to the Lord. That which
this good God works in thy heart, is truly good, and only good: but it is
quite otherwise if self-love, self-honor, and self-interest, bear the sway
in thy soul, and influence the actions of thy life. All that springs from
so depraved a principle, must be of the same nature with the principle
whence it flows, corrupt and defiled, since it does not proceed from God
as from its original cause and moving principle; God alone is good. Matt.
19:17.

4. It is said that it was the wish of a certain saint of old, that he
might be of no other use to God, than his own right hand was to himself;
an _instrument_, ready to give and to receive what was fit, and this in
the manner directed by the soul; arrogating neither honor nor profit to
itself. And, indeed, it is right that we all should be of the same temper.
For as all things come freely from God to us, so we should return all
things freely to our neighbor, from a principle of pure love, and in true
singleness of heart, without any desire of glory or self-interest. For as
God alone is the author of all that is good; so it is but just that all
honor and glory should be given to him alone. Man is but an instrument,
made fit to receive and to deliver what God bestows upon him.

5. Now if a man be without this sincere and pure love, he is,
notwithstanding all his gifts and endowments, a mere nothing, and of no
account in the sight of God. Though he speak with the tongues of angels;
though he prophesy, and know all mysteries, and have such faith as even to
remove mountains; and though he should moreover bestow all that he has
among the poor, and give his body to be burned; all this will avail him
nothing at last, and stand him in no stead when he is to have his trial. 1
Cor. 13:1-3.

6. The reason is plain. Self-love, self-honor, and self-interest, are of
the devil, who thereby procured his own downfall from heaven. For after
God had created Lucifer a most glorious angel, and adorned him with the
most excellent gifts of wisdom, light, and glory, he began to pride
himself in his gifts, and to love, honor, and exalt himself. This
self-complacency proved the very first step to his ruin. He turned his
love from God to himself, and was deservedly driven from his principality,
together with all such as adhered to him, and whom he had infected with
the same pride and self-love. Not contented with his estate or
principality, he aspired too high, and lost all which the Creator had
conferred upon him, according to St. Jude: “The angels kept not their
first estate.” Jude 6. See also Col. 2:15.

7. By the same sin which had effected his own ruin, Satan attempted the
ruin of man, namely, by diverting him from the love of God to the love of
himself. Hereby self-love and self-honor began to act in man, and
influenced him to seek equality with God himself. Hence he was cast out of
Paradise, as Lucifer had been before cast out of heaven, leaving to us all
the heritage of pride and self-love. And this is the fall of Adam, which
all men in themselves repeat; and which is transmitted through flesh and
blood, from one generation to another.

8. The remedy by which a thorough cure may be wrought in fallen man, is
wholly to be sought in the precious _merit of Christ_ apprehended by
faith. By this we are renewed in Christ, and the flesh is crucified, with
its sinful desires. Then we love ourselves no more, but on the contrary,
even _hate_ ourselves. Luke 14:26. We do not honor or extol, but deny and
mortify ourselves. We no more seek our own glory and interest; but,
denying all we have, we withdraw our pleasure and trust from everything
whatsoever it be (Luke 14:33), and manfully fight with our own flesh and
blood. Whosoever refuses to comply with these terms, can in no case be a
disciple of Christ; since this is the only means by which the natural
degeneracy of our heart is to be subdued, and a sound conversion is to be
effected.

9. Since it was utterly impossible that man, by his own natural strength,
should restore himself (for of himself, he can do nothing but love
himself, boast of himself, and seek his own ends and interest; or, to sum
up all in a word, _commit sin_); God, in his infinite mercy, was moved to
commiserate man’s fallen condition, and to make the very beginning of the
work of man’s restoration. In order to this, the Son of God took the form
of a man upon him, thereby to renew our nature, that, being regenerated
_by_ him, _in_ him, and _from_ him, we might become new creatures. For as
in Adam we are dead both bodily and spiritually, so we ought to rise again
in Christ, and be renewed both in spirit and body. 1 Cor. 15:22. And as by
a _carnal_ descent from Adam, sin, self-love and pride cleave to our
nature; so in Christ, by a _spiritual_ birth, we must be justified, and
inherit by faith his righteousness. And, as by our carnal birth, we draw
our sin from Adam, especially self-love, pride, and ambition; so from
Christ, by faith, and by the Holy Ghost, our nature is to be renewed,
cleansed, and sanctified. All self-love, pride, and ambition, are to die
in us, in order that we may attain a new heart and a new spirit from
Christ, even as we received our sinful flesh from Adam. And with reference
to this new birth in us, Christ is called the _everlasting Father_. Isaiah
9:6.

10. Hence it follows, that all the works of a Christian, together with his
gifts and talents, ought to proceed purely from the new birth, if ever
they be acceptable to God; and that they ought to spring from faith, from
Christ, and from the Holy Ghost. Wherever this principle is wanting, there
the most excellent parts, and even miracles themselves, are of no account
at all before God. So with respect to our neighbor, all things ought to be
done in Christian charity (1 Cor. 16:14), without any view to private
gain, or honor; as a pattern of which God has set his Son before us (John
13:15), in whom there was no spot of self-love or arrogance; no desire of
profit or praise; nay, in whom nothing resided but pure and undefiled love
and humility. He is _inwardly_ to live in our hearts by faith, and
_outwardly_ to be expressed in our whole life and conduct. It is then,
that all our works, words, and knowledge, wholly proceed from Christ, as
from their original source. Without this divine principle settled within
the mind, all our gifts and works, be they ever so high and angelical, are
insignificant, and of no worth. For wherever self-love sways the soul,
there must be a hatred of God; where pride rules, it engenders a contempt
of God; and how can works springing from so vitiated a principle, ever be
acceptable to the Lord?

11. Let us, therefore, most fervently beseech the Lord, to give us true
faith and sincere love; a love not defiled with any desire of vain honor,
profit, and glory. Whenever this divine temper is obtained and established
in the heart, it is followed with this happy effect, that thereby not only
great and illustrious endowments and works are made acceptable to God, but
also the least and meanest of all, even the gift of a cup of cold water.
Matt. 10:42. For a small work proceeding from sincere love and humility,
is far more excellent than all the splendid works that are raised on no
other foundation than pride and self-love.




Chapter XXXII.


  Great Gifts Do Not Demonstrate A Man To Be A Christian, But Faith That
                              Works By Love.


    _The kingdom of God is not in word, but in power._—1 COR. 4:20.


St. Paul, intending to describe a Christian in a few words, says: “The end
of the commandment is charity out of a pure heart, and of a good
conscience, and of faith unfeigned.” 1 Tim. 1:5. As if he had said: To be
a Christian, and to render ourselves acceptable in the sight of God,
requires nothing hard and lofty; no worldly wisdom, no human learning, no
great parts, no gift of prophesying, no eloquence, no knowledge of
tongues, no miracles: but only that a man have faith in Christ; that he do
all things in love, and with a mind wholly resigned to God; and that he
suffer himself to be led and governed by the good Spirit of God.

2. We should not, therefore, regard how many languages a man speaks, or
how eloquent he is in his delivery; but how he shows forth his faith by
love, and by the mortification of the flesh. “For they that are Christ’s
have crucified the flesh with the affections and lusts” (Gal. 5:24): under
which are included self-esteem, self-love, covetousness, vain-boasting,
ambition, self-interest, and all else that is carnal. To which purpose
also St. Paul says, that “the kingdom of God is not in word,” or in great
gifts and endowments, “but in power” (1 Cor. 4:20); that is, in a living
exercise of Christian virtues, of faith, love, meekness, patience, and
humility.

3. Therefore, no man is in favor with God, or is saved, because he is
endued with brighter gifts than others; but because he is found in Christ
Jesus by faith, and lives in him as a new creature. 2 Cor. 5:17. Great
gifts do not make us happy. If a man had attained to gifts so
extraordinary and marvellous as never any possessed before, yet would he
be certainly cast away, unless he lived at the same time in the exercise
of daily repentance in Christ, in a ready abnegation of the world, and in
a denial of himself, and of all his selfish desires. Nay, if he did not
hate and forsake himself, so as to place his whole confidence in God
alone, and to cleave to his grace, as an infant to the breast of the
mother, he would be forever banished from the presence of God,
notwithstanding all his gifts and all his endowments.

4. It is certain that gifts and parts are not bestowed upon us in order to
make us great here, and happy hereafter; but they are wholly dispensed for
the edification of the Church. When the seventy disciples, at their
return, said with joy, “Lord, even the devils are subject unto us through
thy name” (Luke 10:17, 20); our Lord replied: “In this rejoice not (for
neither miracles nor gifts shall save you), but rejoice rather because
your names are written in heaven.” By faith Moses was saved, not by his
miracles. Aaron’s eloquence did not the more endear him to God. And
Miriam, the sister of Moses, who was endued with the gift of prophecy, and
by whom the Spirit of the Lord spoke, was struck with the leprosy. Numb.
12:10.

5. The apostles themselves did not enter into the kingdom of heaven
because of the miracles which they performed, nor on account of the gift
of tongues conferred upon them, but because they _believed_ in Christ, the
Saviour of the world. Those of the first rank, and those of the meanest
condition, must tread in the same way of faith and humility, of repentance
and mortification, and become new creatures in Christ through faith and
love; in whom Christ also may live again by this faith. Whoever neglects
this order, cannot expect to be accounted one of the family of Christ.

6. Christian love is that new vital principle by which a man is actuated
to do good. This is attended with the life of Christ, and the powerful
indwelling of the divine Spirit. To this purpose the apostle desires, that
we may be filled with all the fulness of God (Eph. 3:19): and St. John
tells us, that “God is love, and that he who dwelleth in love, dwelleth in
God, and God in him.” 1 John 4:16. Whoever, therefore, feels the love of
God shed abroad in his heart, feels no less than God himself there.
However, in order that we might not deceive ourselves with a false and
hypocritical, instead of a true and divine love, the apostle has drawn up
the character thereof, and represented it as a tree adorned with numerous
branches: “Love,” says he, “is patient, kind,” etc. 1 Cor. 13. All which
are the essential properties of Christians, and consequently the life of
the new man.

7. To sum up all in a few words, God the Father is love, God the Son is
love, God the Holy Ghost is love. The whole spiritual body of Christ,
which is the Church, is also knit together by the bond of love; so that
there is but one God, one Christ, one Spirit, one baptism, one faith (Eph.
4:5, 6); and lastly, eternal life itself shall be nothing else but eternal
love.

8. Whoever, therefore, does not live in love, is certainly a dead member
of the body of Christ. As a dead member is not supported by that natural
heat which nourishes the body and every living member thereof, nor is
sustained with proper food for its daily growth and increase; so a man who
does not live in Christian love is destitute of spiritual life, and is
dead to God and to Christ. He is without faith, a withered, lifeless
branch; he has no part in God, in Christ, and the Holy Ghost, in the holy
Christian Church, and in life eternal; and will be excluded from the
presence of that GOD, who has declared himself to be LOVE.




Chapter XXXIII.


God Has No Respect To The Works Of Any One; But Judges Of Works According
                              To The Heart.


    _Every way of a man is right in his own eyes; but the Lord
    pondereth the hearts_.—PROV. 21:2.


When the prophet Samuel, by the commandment of God, went to anoint David
king, he entered the house of Jesse, and offered to anoint his first-born:
but the Lord said to him: “Look not on his countenance, or on the height
of his stature; because I have refused him. For the Lord seeth not as man
seeth; for man looketh on the outward appearance, but the Lord looketh on
the heart.” 1 Sam. 16:7.

2. By this example God declares, on the one hand, that he has no regard to
any man’s person, be he ever so great and eminent, when his heart is
destitute of piety, love, faith, and humility; and on the other, that he
esteems persons and works according to the inward spirit and intention of
the mind, and thence allows or disallows them, according to Prov. 21:2.
Moreover, all gifts and endowments, how considerable soever they be, and
how admirable, great, and glorious they may appear in the eyes of men, in
nowise please the Lord, unless they be accompanied with a pure heart, a
heart that has a steady respect to the honor of God and the profit and
edification of our neighbor; and which, at the same time, is freed from
pride and arrogance, from self-love, and self-interest, and any of those
sinister views which are apt to mingle with the works of a Christian.

3. Consider the example of Lucifer, the fairest and most glorious angel
which heaven contained. No sooner did he stain the gifts of God with
self-love and self-honor (not considering that he was bound to advance
thereby the glory of God, who had conferred them upon him), than he was
transformed into a devil, and, being cast down from heaven, was shut out
from the glorious presence of God.

4. If ever, therefore, our works shall be acceptable to God, they ought to
proceed from pure faith towards God, and sincere love to our neighbor,
being cleared from the spots of self-love, self-honor, and self-interest,
as much as possibly can be in this state of infirmity. To this end St.
Paul says, “Though I speak with the tongues of men and of angels, and have
not charity, I am become as sounding brass or a tinkling cymbal” (1 Cor.
13:1): that is, I am altogether vain and unprofitable. In truth, God
regards not fluency of speech, but an humble heart; not arts, learning,
wit, or ability, but he weighs the _spirit_ of a man, whether it be bent
upon promoting its own honor and interest, or the glory of God and the
profit of men. Nor does God regard a faith by which mountains might be
removed, and the eyes of the beholders be attracted from all sides, if a
man seek thereby his own honor and glory. But the Lord looks with the
greater affection upon him who “is poor, and of a contrite spirit, and
trembles at his word.” Isaiah 66:2. In short, if a man distribute all that
he has to the poor, or give up his body to be burned, it will be all to no
purpose, if the act be sullied with self-honor and self-complacency. It is
the heart only and the inward intention of the mind, which the Lord
regards. This fully appears from many instances recorded in Scripture.

5. Both David and Saul attended the service of God, but with a different
effect. 1 Sam. 15:9; 2 Sam. 24:25. David, Manasseh (2 Chron. 33:13),
Nebuchadnezzar, and Peter, after repentance, obtained mercy; Saul,
Pharaoh, and Judas, on the contrary, fell short of it, on account of the
different principle which swayed their minds. Pharaoh (Exod. 9:27) and
Saul (1 Sam. 15:24), no less than Manasseh, used the same prayer, “Lord, I
have sinned!” but they received different rewards. The prayer of Hezekiah,
Joshua, and Gideon (Isa. 38:7; Josh. 10:12; Judg. 6:37), by which they
required a sign from heaven, is approved and praised; the Pharisees doing
the same are rejected and reproved. Matt. 12:38; 16:4. The Publican and
the Pharisee prayed both in the temple; but both are not approved. Luke
18:14. The Ninevites fasted (Jonah 3:5, 10); the Jews and Pharisees did
the same (Matt. 6:16): but the former were received, and the latter
rejected. “Wherefore (say they) have we fasted, and thou seest not?” Isa.
58:3. The poor widow, who cast into the treasury but two mites, is praised
by Christ; whereas, he that gave more is not. Luke 21:3. Herod and
Zaccheus both rejoice at the sight of Christ; but they had most different
rewards. Luke 19:6; 23:8.

6. All this proceeds from no other cause than the heart, and that moving
principle by which it is swayed, and which God chiefly regards. He accepts
those works only which flow from unfeigned faith, sincere love, and true
humility; for whatever our gifts or works may be, if pride, self-love, and
the contagion of filthy lucre, infect them, they are at once rejected by
the Lord.




Chapter XXXIV.


   Showing That God Alone, Without Any Human Aid, Is The Author Of Our
Salvation, And That We Are To Submit Unreservedly To His Grace; Also, That
             Christ’s Merit Is Not Imputed To The Impenitent.


    _But of him are ye in Christ Jesus, who of God is made unto us
    wisdom, and righteousness, and sanctification, and redemption._—1
    COR. 1:30.


In this impressive sentence, St. Paul teaches us that all things necessary
for our salvation are merited by Christ Jesus our Lord. When we were
ignorant of the way of life, he was made _wisdom_ unto us; when we were
sinners, he was made our _righteousness_; when we were an abomination
before God, he was made our _sanctification_; and when we were in a state
of damnation, he became our _redemption_.

2. It is therefore most certain, that man does not contribute so much as
one jot to his salvation. Sin, indeed, man could commit of himself, but he
was not able to justify himself again; he could lose, but not recover
himself; kill, but not restore to life; he could submit himself to the
devil, but could not shake off his spiritual fetters. As a dead body
cannot quicken itself again, so men “being dead in sins” (Eph. 2:1, 5), as
the Apostle declares, cannot raise themselves again to life.

3. We did not contribute anything towards our creation, neither do we
perform anything towards our redemption, regeneration, and sanctification,
which are far greater transactions than the creation itself.

4. Hence it was necessary, that the Son of God should take human nature
upon him, to recover all that was lost in Adam, and to revive those that
were dead in sins and trespasses.

5. That this may be the better understood, we ought to represent to
ourselves the traveller in the Gospel, who, falling among thieves, was
cruelly wounded and bruised by them, and at last utterly disabled from
helping himself again. Luke 10:30. Him, therefore, the good Samaritan
receives into his arms, binds up his wounds, sets him on his beast, takes
him to an inn, and omits nothing that a faithful physician could
administer to a sick and wounded person. And as the traveller showed
himself obedient to his physician, and strictly followed the directions
prescribed by him; so we ought to act if we desire to be healed of our
disease. We ought to _suffer_ the healing hand of the Lord, and not to
resist, when he attempts the cleansing of our wounds; and when, after
having poured in wine and oil, he binds them up. To obtain the blessed
effect of these spiritual operations, we must wholly resign ourselves to
him, who alone is able to save us; and then we may trust to the goodness
of God, that on his side he will not fail to restore us to health and
soundness.

6. No sooner does a sinner repent than he begins his happy return towards
the Lord, grieving for his former transgressions, and suffering that his
wounds be washed with the sharp wine of the law, and the oil of
consolation. Whoever complies with these terms, in him, Christ, by his
grace, works an unfeigned faith, attended with all the fruits it
produces,—righteousness, life, peace, joy, comfort, and salvation, and
thus “worketh in him both to will and to do, of his good pleasure.” Phil.
2:13.

7. But it is not in the power of man by nature to forsake sin. The
Scripture calls the natural man a “servant of sin” (John 8:34), and one
that is “sold under sin” (Rom. 7:14), who can do nothing but sin; and the
prophet says, “Can the Ethiopian change his skin, or the leopard his
spots? then may ye also do good that are accustomed to do evil.” Jer.
13:23. But “the grace of God that bringeth salvation, hath appeared to all
men (by the Gospel), teaching us that denying ungodliness and worldly
lusts, we should live soberly, righteously, and godly, in this present
world.” Tit. 2:11, 12. This is offered us by the word of God; and it is
this grace which excites, teaches, and allures fallen man; which urges and
influences him to renounce sin, and to submit to the discipline of grace.
And these divine admonitions, furnished through the Word, fully agree with
the inward testimony of the conscience; so that a man is convinced both
from without and from within of his sinful life, and of the necessity of
quitting it, in order to preserve his soul from everlasting destruction,
for whoever lives in sin, lives in opposition to God and his own
conscience.

8. When a man yields to the suggestions and exhortations of divine grace,
and, proving obedient to the Word, begins to withdraw from his vicious
life, then the grace of God endows him with all those virtues which the
Gospel requires. It is then that faith springs up in the soul, the
original principle of all other virtues. This is followed by love, and all
Christian graces, which grow as so many fruits on the tree of faith. It is
then, also, that light begins to shine in the midst of darkness. But as it
is impossible that darkness should be able to enlighten itself; so it is
also impossible for fallen man to raise himself from darkness to light.
Hence the Psalmist says, “For thou wilt light my candle; the Lord my God
will enlighten my darkness.” Ps. 18:28. Let a man open his eyes ever so
much, he will never be enlightened whilst the light of the sun is
withdrawn from his sight. Thus the grace of God, that is, of Christ
himself, is that clear and serene light, risen on all men “that sit in
darkness, and in the shadow of death.” Luke 1:79. “He enlighteneth every
man that cometh into the world” (John 1:9): that is, he manifests himself
to all, and offers his grace to all. He is the light of the whole world;
he shows the way of life to all men; and leaving us his own example for
imitation, he goes before us like a good shepherd (John 10:4), and guides
his flock into the path in which they are to walk. He sought us out as his
lost sheep, and even now daily seeks and allures us. Luke 15:4. Nay, more;
he still follows us closely, calls after us, and wooes us to his love, in
as endearing a manner as a bridegroom does his bride. O that men did not
love sin and darkness rather than light and grace!

9. Now, as a physician, addressing his patient, says: “Beware of this,
lest you die; you hinder the workings of the medicine by an irregular
life, so that you cannot be made whole;” so Jesus Christ, the true
physician of souls, says: “My beloved, I beseech thee, incline thy mind to
true repentance; utterly forsake all thy sins; shake off thy pride, thy
covetousness, thy carnal propensities, thy wrath, and thirst of revenge,
with other sins. If this change be not wrought in thee, thou must surely
die; and the precious medicine of my blood and merit can profit thee
nothing, whilst thy disorderly life hinders their healing effect.”

10. It was for this cause that Christ gave it in charge to his apostles,
before all things, to preach repentance (Luke 24:47); and he himself
called sinners to it while he conversed with them upon earth; because an
impenitent heart never can partake of his merits.

11. Whoever hears that either sin must be forsaken, or eternal
condemnation be endured, must, of necessity, be brought to some serious
consideration about the state of his soul. He is struck with a double
conviction; the truth of the Word of God, and the power of his own
conscience, leaving so strong an impression upon him, as to set him beyond
all doubts about the truth of this matter. It is true, God hath freely
promised remission of sin to all men; but it is on this condition, that
they _repent_, and turn themselves unfeignedly to the Lord. Thus the
prophet says, “If the wicked shall turn from his wickedness, he shall live
thereby. None of his sins that he hath committed shall be mentioned unto
him” (Ezek. 33:14, 16): where we see that repentance and remission of sin
are linked together.

12. Christ, the Son of God, in no other sense promises life eternal to
those that believe in his name. The nature of faith must, however, be more
fully inquired into. This faith is a very active principle in the soul. It
daily strives against the old man; it tames the flesh, and subjects it to
the Spirit; it converts the whole man; it subdues and vanquishes sin; it
purifies the heart. He is a true believer who turns from the world, from
sin and the devil, to God, and seeks rest and comfort wholly and entirely
in the blood, death, and merit of Christ, without the works of himself, or
of any other man whatsoever; the blood of Christ being a perfect ransom
for all the debts which the soul has contracted. Whoever, therefore,
imagines that his sins may be pardoned, although he desist not from them,
is most miserably deluded. He deceives himself with a false faith, which
he has assumed to himself, and the dreadful effects of which he must
hereafter feel. He can never be saved without true repentance.

13. Consider the case of Zaccheus the publican, who, having a sound
apprehension of the doctrine of faith and conversion, freely acknowledged
_that_ to be true faith by which a man is turned from sin to God, and in
this order hopes to obtain a gracious pardon from Christ, and an interest
in his merit, so as to rely upon it with a filial trust and an unshaken
firmness of mind. In this manner did he understand the word of our Lord,
“Repent ye, and believe the Gospel” (Mark 1:15): that is, Desist from sin,
trust in my merits, and expect forgiveness of sin from me alone. Hence
Zaccheus says to Christ, “Behold, the half of my goods I give to the poor;
and if I have taken anything by false accusation, I restore fourfold.”
Luke 19:8. In these words he does not commend his own works at all, but
extols the grace of God, which had taught him the way of true repentance.
As if he had said: “O Lord, I am so thoroughly grieved at the fraudulent
practices which I have committed against my neighbor, that I will not only
restore fourfold unto him, but will also bestow half of my goods on the
poor. Wherefore, Lord, since I confess my sin, and fully resolve to leave
it, I now embrace thy promises with faith, and beseech thee to receive me
into thy grace and favor.” And no sooner is this resolution taken, than
the Physician declares, “This day is salvation come to this house. For the
Son of man is come to seek and to save that which was lost.”

14. This is true repentance and conversion, carried on by a faith which is
the work of God within us. God himself will begin, advance, and finish at
last, the great work of our salvation, if we only yield to his Spirit, and
do not resist him wilfully, as did the refractory Jews of old; to whom the
apostle says: “It was necessary that the word of God should first have
been spoken to you: but seeing ye put it from you, and judge yourselves
unworthy of everlasting life, lo, we turn to the Gentiles.” Acts 13:46. It
is, therefore, our duty to take the advice of the physician, after the
manner of the sick, and to obey his precepts and prescriptions. As the
physician first explains the nature of the disease, so the Lord lays open
the spiritual disease of the heart, and then, as a faithful physician,
warns us against hurtful things, lest the healing virtue of the precious
blood of Christ be obstructed, and at last rendered ineffectual.

15. No sooner does man, by the assistance of the Holy Ghost, withdraw from
sin, than the grace of God begins to operate in him, and to endue him with
new gifts. Without this, he is not sufficient to think any good thought of
himself, much less to do any good work. Whenever such a person discovers
any good motions arising in his mind, he attributes every good desire to
divine grace, even as St. Paul says, “By the grace of God I am what I am.”
1 Cor. 15:10. Whoever, therefore, complies with this order of salvation,
to him the merit of Christ and his perfect obedience, are fully imputed,
as if he himself had made a complete atonement for all his transgressions;
but no wicked person, and no contemner of this dispensation, has a share
in the imputation of the merit of Christ.

16. God, when he works in us and through us, crowns and commends those
things as our own, of which he himself is the chief author. “Without me,”
saith Christ, “ye can do nothing” (John 15:5); that is, no good; for by
nature we are ready enough to do evil without him. The doing of evil is
our own property; as the doing of good is entirely the property of God.
Therefore let no flesh glory in anything; all is of and through grace.
Rom. 3:24; Eph. 2:8, 9.

17. Happy is the man that refrains from sin, and gives up his will to the
Lord. Christ uses all his endeavors to gain our love and affections, and
to wean us more and more from the profane love of the world. He applies
the most endearing expressions, in his word, and in his addresses, to our
hearts. He seeks and allures us; and even before we remember him, he
bestows upon us tokens of his love and kindness; and this for no other
end, than that we might at last forsake our beloved sin, and partake of
the blessed effect of his blood and merits.




Chapter XXXV.


   All Wisdom, Arts, And Sciences, Yea, Even The Knowledge Of The Whole
         Scripture, Are Vain, Without A Holy And Christian Life.


    _Not every one that saith unto me, Lord, Lord, shall enter into
    the kingdom of heaven; but he that doeth the will of my Father
    which is in heaven._—MATTH. 7:21.


Since in Love are contained all the duties of a Christian, and since the
whole life of Christ was nothing but the purest and most cordial love,
therefore St. Paul, under the name of charity or love, has comprehended
the whole life of a Christian. 1 Cor. 13:1.

2. It is the property of true love, to respect _God_ alone in everything,
and not _self_. It refers all to God; it does not love or honor self; it
is not intent upon personal glory or interest; but it undertakes
everything with a free and disinterested regard to God and man. He who is
endued with Christian love, loves God and his neighbor with pure
affection, because God is the sovereign Good, to which we ought to adhere.

3. Whoever, therefore, is destitute of this love, must of necessity prove
a hypocrite amidst all his pretences and boasts. In whatever he
undertakes, he seeks himself, and not purely God, as he ought to do. For
this reason, his love is false, be his boasts what they may. If such a man
had all the Scriptures committed to memory, and could speak of them with
the tongue of angels, yet would he still prove as sounding brass, without
life and motion. For as no natural food can nourish the body, unless it be
converted into the juices and the blood; so also the Word and the
Sacraments are unavailing, if they be not converted into a man’s life; and
if a new, spiritual, and holy man, be not begotten thereby.

4. Hence St. Paul says, “Though I have the gift of prophecy, and
understand all mysteries, and all knowledge, and though I have all faith,
so that I could remove mountains, and have not charity, I am nothing.” 1
Cor. 13:2. As if he had said, If I pursue mine own honor by those gifts
and attainments, and seek anything besides the honor of God, and the good
of my neighbor, then I am an abomination before the Lord, and not at all
acceptable in his sight.

5. This is intimated by that saying of our Lord: “Many will say to me in
that day, Lord, Lord, have we not prophesied in thy name, and in thy name
have cast out devils, and in thy name done many wonderful works? And then
will I profess unto them, I never knew you; depart from me, ye that work
iniquity” (Matt. 7:22, 23): for you have not respected me alone in what
you have done, but rather your own selves.

6. This is again attested by St. Paul: “Though I bestow all my goods to
feed the poor, and have not charity, it profiteth me nothing.” 2 Cor.
13:3. But can it be possible (some may say), to give all to the poor, and
yet be destitute at the same time of love or charity? Yes; there may be a
love which is not altogether single in what it performs, but biased by
impure designs, and by some temporal interest, or the applause of men, or
any such selfish objects, whereby the best of actions are too often
corrupted. Of this nature was the charity of the Pharisees of old, who
offered abundance of sacrifices, and persuaded others to adorn the temple
with magnificent gifts, and to bring sacrifices of great price. But whilst
they suffered themselves to be led away by pride and ambition, which
mingled with their very worship, they forgot to show mercy to the poor,
and to practise that “undefiled religion,” whereby the fatherless and the
widows are to be supported and visited. James 1:27. For this preposterous
charity, the Lord reproved them, saying: “Woe unto you, scribes and
Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence
make long prayer: therefore ye shall receive the greater damnation.” Matt.
23:14. In this perverse religion they have many followers, even at this
time. Such are those who bequeath large legacies to temples and
monasteries, that priests and friars who enjoy them, may make long prayers
for such as bestow them. This truly is a false and deceitful love; for
those who perform these acts, do not so much regard the honor of God as
their own.

7. He that is _justified_, shall live by his _faith_ (Habak. 2:4); and
whosoever is thus justified, lives in true repentance, and by daily
mortification of his flesh, becomes himself a _sacrifice_ unto the Lord.
Rom. 12:1. He spends his time in continual acts of love and charity;
flowing from a disinterested principle, free from self-honor and
self-love, and entirely directed to advancing the glory of God. Therefore,
O man, if thou even yieldest thy body to be burnt, and yet art void at the
same time of this pure and sincere love, thou doest nothing in all such
performances. And what do they profit themselves, who torture their
bodies? They generally are puffed up with a conceit of their singular
sanctity, and, thus setting forth their own pompous religion and
will-worship, they do not regard God in what they do, so much as catch at
the applause of men. Isa. 58:3; Zech. 7:5, 6. Nay, some are blinded to
such a degree by the spirit of delusion and error, as to suffer themselves
to be burnt in defence of conceits such as these. They expect thereby to
be enrolled in the list of such martyrs as were slain for the sake of
Christ and the Gospel; when in truth they seek not Christ, but themselves,
and rise not to defend _his_ honor, but their own erroneous opinions. This
is called by St. Paul, a strong _delusion_, and a _working of Satan_. 2
Thess. 2:9, 11. It is not the punishment, but the cause, which makes a
martyr.

8. Such martyrs as these the devil has had even amongst the heathens
themselves; many of whom were so far blinded in their understandings, as
contentedly to die for the defence of their idols, and false, heathenish
religion. And is not the same done at this day amongst those who call
themselves Christians? Even as the heathens, to gain an immortal name,
persuaded themselves that they did well in what they endured, so self-love
and vainglory have so far besotted some monks, and other persons even in
our age, as that they have murdered kings and princes, to support the
better their church, or the _Catholic cause_, as they call it, which they
supposed to be in danger. If such men are made to suffer again, it is
manifest that they do not suffer for the sake of Christ, nor are they to
be accounted _his_ martyrs. They are martyrs to the pope of Rome, to their
own conceit, and to a thirst after vainglory, with which they are carried
away. Thus much concerning false love, to which man is seduced by a false
and deceitful light.

9. It remains, therefore, that without a sincere love to God and our
neighbor, and a holy and Christian life attending it, all arts and
sciences, gifts and attainments, profit nothing. Wisdom, how great soever
it may be, yea, though it be as great, or greater than that of Solomon, is
nothing; and the knowledge of the whole Scripture, if it be without love,
must necessarily degenerate into a poor, empty speculation. All works
whatsoever, and martyrdom itself (if so it be called), are to no purpose
without this essential character of love. For to know the will of God and
his word, and not to live up to them as a rule, only increases our
condemnation, as the Lord plainly affirms: “If I had not come and spoken
unto them, they had not had sin; but now they have no cloak for their
sin.” John 15:22.




Chapter XXXVI.


He Who Does Not Live In Christ, But Gives His Heart To The World, Has Only
  The Outward Letter Of The Scriptures, But He Does Not Experience Their
                    Power, Or Eat Of The Hidden Manna.


    _To him that overcometh, will I give to eat of the hidden manna,
    and will give him a white stone, and in the stone a new name
    written, which no man knoweth saving he that receiveth it._—REV.
    2:17.


By this Scripture we are taught, that no man can taste the inward
sweetness of heavenly joy and comfort hidden in the Word, who does not
first vanquish his own flesh and the world, with all the pomps and lusts
thereof, and the devil himself. But those that crucify their flesh daily,
with all its desires and lusts, by serious contrition and repentance, who
die daily to themselves and to the world, and to whom this life is a cross
and affliction; these are divinely fed with the heavenly manna, and drink
the wine of the joy of paradise. Those, on the other hand, that love the
pleasures of this world rather than those of heaven, render themselves
altogether unfit to taste the hidden manna, preserved for him alone that
overcometh. The reason is, because _like things_ (according to the
proverb) rejoice _in their like_; and things of a contrary nature do not
unite one with another. Since, therefore, the word of God is spiritual, it
is no wonder that worldly minds take no pleasure in it. For as the body
receives no strength from the food which the stomach does not digest; so
the soul receives no strength from the divine word, unless it be entirely
converted into itself, that is, into its own life and nature.

2. Yea, as a man that is sick of a fever acquires a distempered appetite,
and deems the coarsest trash more pleasant than wholesome food; so those
that are sick of a spiritual fever, that is, of the love of the world, of
pride and covetousness, loathe the good word of God as bitter and insipid
food. Those, on the other hand, that have the Spirit of God, find in it a
hidden manna, and a secret sweetness, which transcends all other delights;
but then it is not to be tasted by such as are carried away with the
pleasures of a profane world.

3. Many hear the glad tidings of the Gospel repeatedly, and yet are but
little affected with what they hear. They do not feel any fervency of
spirit, any sense of spiritual joy. The cause is plain; they are not led
by the good Spirit of God, but by the corrupt spirit of the world; nor
have they heavenly, but earthly minds, which cannot receive the things of
God. Whoever, therefore, wishes to obtain a sound understanding in
spiritual matters, to feel the power of the word of God, and to eat of the
hidden manna, ought by all means to conform his life to the word which he
reads, and to the life of Christ which is set before him. It is then that
the Lord feeds the humble with grace (1 Pet. 5:5), satisfies the meek with
his love, and supports the patient with his comfort; rendering his yoke
pleasant, and his burden light unto them. For the sweetness of this
heavenly manna cannot be tasted except under the yoke of Christ, according
to the promise of the Lord: “He hath filled the hungry with good things,
and the rich he hath sent empty away.” Luke 1:53.

4. “The words that I speak unto you,” saith the Lord, “they are spirit and
they are life.” John 6:63. Whence it follows, that a carnal and voluptuous
man, who has no spiritual understanding or taste, cannot possibly perceive
or relish the words of Christ. These must be apprehended in spirit, and in
an inward tranquillity of mind, attended with great humility and fervent
desires after God. In this order, the Word of God must be received and
digested, if ever it is to afford a vital nourishment to the soul; which,
if it be neglected, then truly the Word is no more than an empty sound,
and an external letter. As a man that hears the sound of a harp, and
understands not its melody, receives no pleasure from it; so no man can
perceive the virtue hidden in the Word, unless he endeavor to express it
in his life, and thoroughly to conform himself to it in his spirit.

5. For this reason, the Lord says: “I will give him a white stone, and in
the stone a new name written, which no man knoweth, saving he that
receiveth it.”

6. This is the testimony of the hidden Spirit, who witnesses to the divine
Word: and in like manner, the Spirit of the Word gives testimony to our
spirit (Rom. 8:16), whence both unite, and so become one spirit. 1 Cor.
6:17. This is that new name, which no man knoweth but he that hath it. As
no man perceives the sweetness of honey, but he that tastes it; so the
name of this divine testimony, written in the hearts of good souls, no man
knoweth but he that possesses it. He only understands the nature of
heavenly comfort, and of divine visitations, who really tastes them. This
name and testimony are called _new_, because they are the blessed effect
of the _new birth_, and come _from above_.

7. Blessed is the man to whom God thus gives himself to be tasted! Thus
were the prophets of old fed with this heavenly bread, and sustained by
the eternal Word proceeding from God, and communicating itself unto them.
This made their tongues so free and so ready in the delivery of the divine
oracles. And from this inward sense, with which they were so powerfully
affected, the Holy Scripture has been derived, and handed down to us for
our edification.

8. Even at this day, God does not cease still to speak unto all men, and
inwardly to feed them with his Word: but alas! most men have shut their
ears against his voice, and will rather hear the world than God, and
follow their own lusts, than the motions of the good Spirit of God. They
cannot eat of the hidden manna, because they greedily adhere to their
carnal propensities, and contemn the tree of life, with the fruit thereof.

9. But surely such men are awfully blinded, since they will not understand
that God can afford infinitely greater pleasures than this world is
capable of imparting. He that has once tasted the goodness of God, will
esteem the whole world, together with its most exquisite pleasures, to be
nothing but gall and bitterness. Our first parents were beguiled by the
world; and by eating of the forbidden tree, they brought no less an evil
upon themselves than death itself: and yet we are so much besotted with
the pleasures of this world, as to follow freely their steps, and to obey
the forbidden lusts of the flesh, which cause our death. Rom. 8:13.

10. Christ says: “If any shall eat of me,” the true tree, and the true
bread of life, “he shall live for ever.” John 6:51. And what is it to _eat
of him_, but to believe in him, to rejoice in him, to delight in him, and
to rest and to take pleasure in nothing but him alone? The world bestows
poor and inconsiderable wages, and yet it is served with great labor and
earnestness; whereas God grants an eternal and never-fading reward; and
yet with what sluggishness, coldness, and backwardness is his service
performed! How few there are, who adhere to God with as much care and
faith, devotion and obedience, as profane worldlings do to mammon, and the
world! We see them often take long and tedious journeys for a little
money; but for the sake of heaven, it grieves them to move even a foot.

11. In all classes men seek and love the world more than they regard God.
Many a scholar studies day and night to attain preferment and honor, who
will hardly take time to say the _Lord’s Prayer_ for the good of his soul.
The men who avoid no labor to get the bread that perishes, will undergo
none to procure that which is incorruptible. There are many who fear no
difficulty, flee from no danger, and, in an earthly warfare, stare even
death in the face; influenced by no other motive than to gain a little
fleeting fame, or at best, to be ranked among nobles and heroes: whereas
there is hardly one to be found that will enter into a combat with the
corrupt propensities of his flesh, although this is the way to obtain a
kingdom in heaven. We see the victors of many nations, and the subduers of
vast kingdoms, who little care to overcome themselves. There are large
numbers who do not regard the loss of their immortal souls, if they can
but gain the perishing goods of this world. All these, certainly, have not
tasted the hidden manna of the divine Word; for they do not overcome the
world, but are themselves overcome by it. Whosoever will taste the
sweetness of this heavenly manna, must, for the sake of the love of God,
despise the world, and overcome it. When he complies with these terms, he
is refreshed again with that comfort of the Holy Ghost, which no man knows
save he that receives it.

12. This, therefore, must be done. The tree of life must first be planted
in us, before we can eat of its fruit: and the heart that wishes to be
quickened with heavenly comforts, ought first to be truly converted from
the world to God. But we, being intoxicated with worldly pleasures, do not
see that the joys of heaven are far more excellent than all that this
world affords. That which God gives, is infinitely more true and more
substantial than all which the creature can bestow. And that teaching
which comes from above, through the inspiration of the divine Spirit, is
far more noble and solid than that which is conveyed to us by man’s
understanding, and imprinted on the mind with much toil and labor. The
flowers and fruits which are the productions of nature are nobler and
better than those which are fashioned of the finest gold by the hand of
art; even so, one drop of divine consolation is more satisfactory, and
incomparably better, than a whole ocean of worldly lust and pleasure.

13. Whenever, therefore, thou desirest to taste any heavenly comfort,
withdraw thy heart from the joys of this world. As if the Lord were to
say, “If any will understand me, let him seriously attend to what I say;
if any will see me, it surely behooves him to fix his eye upon me alone.”
Who can doubt but that our heart and senses, and all the faculties of our
souls ought to be converted to God, and fixed on him alone, if ever we
desire to see, hear, and understand God; nay, to taste him and his
goodness? For thus he expresses himself in the Prophet: “When ye shall
search for me with your whole heart, ye shall find me.” Jer. 29:13.

14. Many at this day are held in great admiration on a very light account.
Oh! a learned man! (they say), a rich man! a great man! a wise man! But
scarcely any regard how meek, how humble, how patient, or how devout any
man is. Of this perverse judgment, there is no other cause, than that the
people of this world only admire the _exterior_ of a man, and pass by what
is _within_ the mind, which alone is worthy to be esteemed and valued. Let
him that praises a man because he is a great traveller, and has seen many
cities and countries, consider whether it be not far better to have seen
God. Let him that admires another, because he has served several monarchs,
and attended on emperors, kings, and princes, tell us whether it be not
far more excellent to be the servant of God, to wait on the King of
Heaven, to hear Him speak in the heart, and to serve Him faithfully? Many
who enjoy nothing but the things of this world, will say, “We have
abundance of learned men and great scholars in this age; arts and sciences
are greatly advanced among us.” But such men as these, do not know the art
of arts, the science of sciences, which is divine Love; a benefit
preferable to all other knowledge and learning, but which seems to be
almost wholly extinct in this degenerate age, together with faith itself,
that produces it. The number of those that are in truth divinely “taught
of God,” is apparently but small (Isa. 54:13); and so of those that care
to be instructed in the humble and meek life of Christ. Matt. 11:29. Yea,
to speak plainly, there are among the most learned at this day, some who
are, perhaps, the most alienated from the life of God, and know but little
of that truth which is in Jesus. They are those who confine knowledge to
words and terms artfully contrived; when indeed solid erudition and
learning consist not in _words_, but in _things_, and in a real and
eternal wisdom. Upon the whole, whoever calls this world a wicked world,
is not mistaken in his judgment.

15. Others will praise a man, because he keeps a rich and plentiful table,
and fares sumptuously every day; but they do not consider that the very
crumbs dropping from God’s table, are transcendently better than the
choicest dishes of the wealthy and greedy; and that the hidden manna, and
the incorruptible bread, descending from heaven, and prepared by the Lord
himself, afford the most savory and most delicious food for nourishing the
soul. Ps. 23:5.

16. Whoever enjoys God and his Word, is disgusted at nothing, and nothing
can displease him; for he enjoys God in all. But what can delight him, who
does not taste the sweetness of God, and the goodness of his Word? GOD
alone is the joy of the soul. He infinitely surpasses all earthly joy and
transient mirth. He is the eternal Light, which incomparably exceeds all
created lights. May he be pleased to influence our hearts with his hidden
pleasure! May he purify our spirits, and all the faculties of our souls!
May he enlighten and quicken, correct and revive all that is within us!
And, O! when shall that glorious hour appear, in which the Lord will
satiate us with his presence, and replenish us with all that he himself
is! Isa. 55:12.

17. But as we are not yet prepared for so transcendent a joy, so we cannot
partake of it, while we are confined to this state of imperfection. Let
us, therefore, be content with the crumbs of comfort which fall from the
Lord’s table, and patiently wait for that time, wherein we shall be
refreshed with his joy for evermore!

18. Hear the words of our blessed Saviour: “Behold, I stand at the door,
and knock; if any man hear my voice, and open the door, I will come in to
him, and will sup with him, and he with me.” Rev. 3:20. Is it not, then, a
foolish thing to slight so great a favor, and to treat contemptuously the
King of kings, who, like a heavenly guest, comes to see thee? Is it not
disgraceful to let a friend stand knocking without, and refuse to admit a
man to thy presence, who has nothing at heart but thy welfare? How
unaccountable then must it be to debar the great God from thy heart, who
stands in no need of thy presents; but, after the manner of princes,
brings his own royal dainties with him when he approaches the house of a
poor subject! He will feed thee with heavenly bread, and with that hidden
manna which is preserved for those that overcome.

19. When the Lord says, “Hear my voice, and open the door,” he compares,
as it were, the heart of a man to a house full of noise and clamor, where
music, though ever so sweet and melodious, cannot be heard. So the voice
of the divine Visitor cannot enter a profane heart, whilst it is hurried
about with the cares and desires of this world. Such a heart closes the
door against this Visitor, and consequently cannot taste the sweetness of
the celestial manna. But when this noise and tumult cease, it is then that
these secret whispers are best perceived in men. And O! that thou, with
Samuel, couldest answer: “Speak Lord, for thy servant heareth.” 1 Sam.
3:10.

20. The truth of this internal, spiritual, and heavenly supper is also
attested elsewhere. The apostle speaks of some, that “have been once
enlightened, and tasted of the heavenly gift, and have been made partakers
of the Holy Ghost, and have tasted the good word of God, and the powers of
the world to come.” Heb. 6:4. By this we are taught, that in whomsoever
the Holy Ghost freely resides, there the virtues and powers of the world
to come are also tasted. It is then that the soul feeds on that manna,
which is hid in the gracious Word proceeding out of the mouth of God, and
by which all the saints live.

21. The efficacy of this living Word was also tasted by the royal prophet,
through the Holy Ghost, when he burst forth into these words: “In thy
presence is fulness of joy; at thy right hand there are pleasures for
evermore.” Ps. 16:11. From this lively sense, he also invited others to an
enjoyment of the same sweetness, saying, “O taste and see that the Lord is
good. There is no want to them that fear him.” Ps. 34:8, 9. Of the plenty
and dignity of this heavenly banquet, he hath thus expressed himself:
“Thou preparest a table before me in the presence of mine enemies: thou
anointest my head with oil; my cup runneth over.” Ps. 23:5. “Thy loving
kindness is better than life.” Ps. 63:3. “They shall be abundantly
satisfied with the fatness of thy house; and thou shalt make them drink of
the river of thy pleasures.” Ps. 36:8. And lastly, “Let all those that
seek thee, rejoice and be glad in thee; and let such as love thy
salvation, say continually, Let God be magnified. But I am poor and needy;
make haste unto me, O God: thou art my help and my deliverer; O Lord, make
no tarrying.” Ps. 70:4, 5.

22. From all these, and many other places besides, it may abundantly be
known who those are that are inwardly fed with the good Word of God, and
with the hidden manna of the world to come; even those that are poor in
spirit, who entirely rely on divine comfort. These only are worthy to
taste of this heavenly manna, and of the divine gift, of which David
speaks at large: “How amiable,” says he, “are thy tabernacles, O Lord of
hosts! My soul longeth, yea, even fainteth for the courts of the Lord; my
heart and my flesh crieth out for the living God.” Ps. 84:1, 2. By this
Scripture we may understand, that the least pleasure of the world to come,
infinitely exceeds all the joys of this world; and that one day passed
there, is far more excellent than a thousand years here. Whoever has
tasted these exquisite pleasures, will discard the things of this life, as
empty and insipid. The whole world becomes a burden, a trouble and
vexation of spirit, to such a person. He is like one that is accustomed to
delicious fare, and consequently cannot partake of what is coarse.

23. This is so sacred a hunger and thirst, that none but God alone can
satisfy it, and he only, by his love. This is that spiritual fulness with
which the saints are satiated, according to the words: “Eat, O friends,
drink, yea, drink abundantly, O beloved.” Song of Sol. 5:1. These
spiritual enjoyments the Lord bestows on his friends, in order to unite
them the more closely to himself, and to make them the sooner forget the
perishing things of this world. A few crumbs of this bread, a few drops
pressed from this heavenly vine, ought to excite our desires after that
plentiful and abounding fountain, which shall flow for us hereafter.

24. In order that the Lord might excite in us so sacred a thirst, and that
he might make us long the more earnestly after such heavenly objects as
these, it was expedient that he should first himself thirst upon the cross
for our sakes. John 19:28. As he himself satisfies and quenches our hunger
and thirst, so ought we again to satiate his thirst and ardent desire of
loving. He more fervently thirsts after us, than we do after him;
according to that which he hath himself declared: “My meat is to do the
will of him that sent me, and to finish his work” (John 4:34): and the
will of God was, to save men from everlasting destruction. If we but
thirsted after him as he thirsts after us, we should then drink so
plentifully of his Spirit, that even “rivers of living water would flow
from our bodies” (John 7:38): that is, nothing should be seen in us, but
what is spiritual, lovely, and consolatory. Nay, he would make us
overflow, as it were, with a torrent of divine goodness and consolation,
so that soul and body, and all that is within us, should triumphantly
rejoice in the living God. For nothing is of so great and so divine an
amplitude as a man’s soul, after it has gained true freedom and liberty.
Such a soul comprehends God, heaven, and earth. And again, nothing is less
than a man’s soul in its nothingness and humiliation, when it humbles
itself under God and all his creatures.




Chapter XXXVII.


     He Who Does Not Follow Christ In Faith, Holiness, And Continued
Repentance, Cannot Be Delivered From The Blindness Of His Heart, But Must
Abide In Eternal Darkness; And He Cannot Have A True Knowledge Of Christ,
                         Or Fellowship With Him.


    _God is light, and in him is no darkness at all: if we say we have
    fellowship with him, and walk in darkness, we lie, and do not the
    truth: but if we walk in the light, as he is in the light, we have
    fellowship one with another._—1 JOHN 1:5-7.


That we may the better understand the nature of light and darkness, it is
necessary first to give heed to the description of the light, as it is
originally.

2. “God is light,” saith St. John. But what is God? God is a spiritual,
eternal, and infinite Being; God is almighty, merciful, gracious,
righteous, holy, true, and the only wise God. God the Father, Son, and
Holy Ghost, is unspeakable love and faithfulness; He is one in three
Persons; He is the Sovereign Good, and good essentially. And this is the
true and everlasting light. Whence every one that departs from God, from
his love, his mercy, his righteousness, and his truth, departs also from
light itself, and must consequently fall into darkness; for without God
there is nothing but everlasting darkness. O how dark, therefore, is that
soul in which God doth not dwell! Now if God be light, then the devil must
certainly be darkness; and if God be love, then the devil must be nothing
but hatred and wrath, enmity and envy, malice and uncharitableness, sin
and wickedness. Whoever, therefore, turns himself to sin, turns himself to
darkness and to the devil. Neither can he be delivered, till he turn back
again, from darkness to light, from sin to righteousness, from vice to
virtue, from the devil to God. Acts 26:18. And this is the work of a true
and living faith which purifies the heart. Acts 15:9. For he who believes
in Christ, daily repents and turns from sin and the devil to Christ Jesus.
For even as Adam by sin turned himself from God to the devil, so we ought
to withdraw again, by true repentance and faith, from the devil to God.

3. Hence it follows that man, without being converted from sin to God, can
never be truly enlightened. “For what communion hath light with darkness?”
2 Cor. 6:14. Impiety and impenitence are wholly darkness, and,
consequently, can have no fellowship with the light of the knowledge of
Christ. So that it is absolutely impossible that those should be
enlightened by the Spirit, and the light of eternal truth, who live in
darkness and impenitence. To this purpose, St. Paul says concerning the
Jews: “When they shall turn to the Lord, the vail shall be taken away” (2
Cor. 3:16); that is, their darkness, blindness, and ignorance shall be
removed, and Christ shall give them light.

4. The greatest blindness, or thickest darkness that covers the minds of
men, is the sin of unbelief, with the fruits resulting from it; such as
pride, avarice, wrath, and the whole train of sensual lusts and pleasures.
Wherever these take possession of a man, it is impossible that he should
know Christ, the true Light of the world; much less can he savingly
believe in him, trust in him, and obtain by him everlasting life.

5. For how should that man know the humility of the heart of Christ, whose
own heart abounds with pride and high-mindedness? How should he be
acquainted with the meekness of the heart of Christ, who is full of bitter
wrath and envy? How should he understand his marvellous patience, who
delights in revenge, and is hurried about with a multitude of unruly
passions? But he who does not understand the humility, meekness, and
patience of Christ, does not know Christ himself, nor believe in his holy
name. For truly, if ever thou desirest to attain a sound knowledge of
Christ, thou must obtain, by faith, the same heart which is in Christ;
thou must experimentally perceive in thy heart, his meekness, his
patience, and his humility. It is then that thy knowledge becomes solid
and substantial. As a fruit is known by the taste, so Christ, the tree of
life, is known by tasting. Whenever thou tastest by faith the humility of
Christ, his meekness and his patience, thou then eatest of his fruit, and
shalt find rest for thy soul. Thou enjoyest in Christ the favor and
consolation of God. This is the only way to true rest and tranquillity of
mind. For the grace and comfort of God cannot enter into a heart that is
void of faith, and destitute of the meekness and humility of Christ. It is
to the _humble_ that God gives grace. 1 Pet. 5:5.

6. But how is it possible that Christ should profit a man who does not
desire to have the least fellowship with him? For, in truth, all those
that live in the darkness of sin, have no fellowship with Christ, be their
pretences what they will. For thus says St. John: “If we say that we have
fellowship with him, and walk in darkness, we lie, and do not the truth.
But if we walk in the light, as he is in the light, we have fellowship one
with another.” 1 John 1:6, 7. And in the following chapter he explains it
more fully: “The darkness is past, and the true light now shineth. He that
saith he is in the light, and hateth his brother, is in darkness even
until now. He that loveth his brother, abideth in the light, and there is
no occasion of stumbling in him. But he that hateth his brother, is in
darkness, and walketh in darkness, and knoweth not whither he goeth,
because that darkness hath blinded his eyes.” 1 John 2:8-11.

7. As long, then, as a man continues in that dark and terrible cloud of
sin, it is impossible that he should be enlightened by Christ, the true
Light of the world, and be thereby brought to a saving knowledge of God.
Whoever will attain to a true knowledge of God and Christ, must firmly
believe that God is nothing but grace and love. Now, no man can know what
love is, but he that has, and practises it, the knowledge of a thing being
the result of a man’s experience, of his feelings, and of the works of
truth which he performs. Whoever, therefore, does not exercise love
(whatever words he may use about it), continues an utter stranger to the
nature of love; and what he is pleased to call love, is nothing but show
and pretence. And as Christ himself is nothing but love and humility,
meekness and patience, and every true virtue, so a man that is not
frequent in the performance of these and the like virtues, is altogether
ignorant of Christ and of the truth. He is but a superficial pretender to,
and a vain usurper of, His holy name, let his boasts be what they may. The
Word of God is nothing but spirit. Whoever, therefore, does not live and
walk in the Spirit, in no wise understands what the Word of God is, though
he may dispute and argue copiously about it. How shall a man tell us what
love is, who never performed any act of love? How shall a man give an
account of the nature of light, who, having been constantly confined to a
dark dungeon, has never seen the light himself? Now, the light in man is
faith and charity, according to the saying of Christ: “Let your light so
shine before men, that they may see your good works, and glorify your
Father which is in heaven.” Matt. 5:16.

8. In a word, the holy life of Christ is nothing but love and charity. No
sooner do we, by faith, learn from him true love and humility, meekness
and patience, as he himself has engaged us to do, than we are transformed
into his image, and enlightened with that true and eternal light, which he
himself is; according to that exhortation of St. Paul: “Awake thou that
sleepest (namely, in sins and the lust of the flesh), and arise from the
dead, and Christ shall give thee light.” Eph. 5:14.

9. From all this it follows, that in the case of as many as do not awake
from their spiritual lethargy, that is, from the lust of the eyes, the
lust of the flesh, the pride of life, and other pleasures that attend
them, their souls cannot be enlightened by Christ, since they love
darkness rather than light, and thereby unfit themselves for a reception
of the divine light.

10. It also hence appears that those, on the other hand, who truly embrace
the life of Christ, and follow him in faith, are by him graciously
enlightened, according to his promise: “I am the light of the world: he
that followeth me (in faith and love, hope and patience, meekness and
humility, fear of God, and in prayer, etc.) shall not walk in darkness,
but shall have the light of life.” John 8:12. Therefore, the true
followers of Christ, and these only, freely enjoy the light of life, and
are alone endued with true illumination and sound knowledge of Christ. And
it is on account of this Christian faith and life, that true believers are
called by the Apostle, _a light in the Lord_. “Ye were,” saith he,
“sometime darkness, but now are ye light in the Lord” (Eph. 5:8): here he
means the principle of faith, and those Christian virtues that attend it.
And again, “Ye are all the children of light, and the children of the day:
we are not of the night, nor of darkness,”—“putting on the breast-plate of
faith and love, and for a helmet, the hope of salvation.” 1 Thess. 5:5, 8.
Christ denies that the world (that is, carnal and unregenerate minds), can
ever “receive the Spirit of Truth.” John 14:17.

11. That there might be a perfect and absolute example given to men, and a
complete idea of virtue and goodness, the Son of God became also Man, and
by his unspotted and holy life was made the public Light of the world,
that so all men might follow him, believe in him, and receive light from
him. Since, however, false Christians own with their lips that Christ is
the safe and great exemplar of virtue, and yet do not follow him in their
life and actions, it is manifest, that the heathens who esteemed virtue,
put the Christians to shame. The most eminent of them, such as Plato,
Aristotle, Cicero, Seneca, have highly recommended the study of virtue,
and freely confessed, that “if virtue could be seen with bodily eyes, it
would appear fairer, and with a more glorious lustre than even the morning
star.” But, truly, none have had a fuller view of the beauty of virtue,
than those who by faith have seen JESUS CHRIST, that unerring pattern of
righteousness. These are those that have “handled the Word of life” (1
John 1:1), as St. John tells us. And, surely, if heathens have been so
much absorbed by the love of virtue, how much more should a Christian love
the transcendent beauty of Jesus Christ, who is virtue itself, and
composed of nothing but pure love, and unspotted meekness; nay, who is GOD
himself?

12. It was not without cause, therefore, that St. Paul preferred the love
of Christ to all other knowledge or science: and with him we ought to pray
that we may experimentally “know this love of Christ which passeth
knowledge” (Eph. 3:19), that so we may thereby be “filled with all the
fulness of God.” Now there is no man that has the love of Christ in him,
but he must necessarily also love the humility and meekness of Christ, and
from sincere love to him readily embrace them. By this means he is still
more and more enlightened, and day by day transformed into the image of
Christ, “as from glory to glory.” 2 Cor. 3:18. And the reason of this is
evident; for God delights to give grace to the humble (1 Peter 5:5), as
the Scripture tells us: agreeably to what St. Bernard says, “The rivers of
grace flow downwards, not upwards.” They visit and refresh the valley, but
will not rest upon mountains, or upon anything that is high and lifted up.
How should then the grace of the light and knowledge of God come to a man
that walks not in the humble and holy light of Christ, but in the way of
Lucifer? For if there be any faith in us, and if this be attended with
suitable fruits and practice, it will not leave us “barren and unfruitful
in the knowledge of our Lord Jesus Christ.” 2 Peter 1:8. In an humble soul
Christ lives, and then also his Spirit rests upon it (the spirit of wisdom
and of understanding, the spirit of counsel and might, the spirit of
knowledge and of the fear of the Lord), as truly as it rested upon Christ
himself. For in whomsoever the light and the life of Christ dwell, in him
is also Christ himself, who is the very light and life of a Christian. And
this also is the reason that the gifts and graces of the divine Spirit
rest upon a true Christian, as well as upon Christ himself, according to
the prophecy of Isaiah. Ch. 11:1-3.

13. Hence St. Peter, speaking to the Jews, exhorts them to repent (or to
be renewed in their minds): “and ye shall,” says he, “receive the gift of
the Holy Ghost.” Acts 2:38. Whence it plainly appears, that those who are
in a state of faith and repentance, are the only men duly prepared for
receiving the divine Spirit, the true enlightener of hearts.

14. Whoever, therefore, desires to be delivered from the blindness of his
heart, and from eternal darkness, yea, from the devil himself, let him
faithfully follow Christ in true faith, in unfeigned conversion, and in a
thorough newness of life. The nearer we are to Christ, the nearer we are
to the eternal light; the more closely we adhere to unbelief, the more we
adhere to darkness and to the devil himself. For even as Christ, faith,
and all the virtues, are nearly allied and belong together, so in like
manner, are the devil, unbelief, and all the vices, and works of darkness,
so nearly combined, as to render it impossible to conceive of one without
the other.

15. Consider the apostles of the Lord. They followed their Master in
faith, in contempt of the world, denying themselves, in renouncing their
possessions, and in living together in unity of the Spirit. By this means
they were enlightened from above, and filled with the Holy Ghost. Acts
2:1, etc. With these terms the rich young man in the Gospel being
unwilling to comply, he continued shut up in the darkness of the world,
and was not enlightened unto eternal life. Luke 18:23. For “if any man
love the world, the love of the Father is not in him.” 1 John 2:15. And
“he that hateth his brother is in darkness, and knoweth not whither he
goeth: because that darkness hath blinded his eyes.” 1 John 2:11.

16. All the sermons of Tauler refer to this subject. He makes it appear,
that without the sincere exercise of faith, without a serious course of
mortification, without self-denial, without a narrow search into one’s own
heart, and without the inward, calm sabbath of the soul, no man can obtain
or enjoy the divine light.

17. In short, in proportion as the works of darkness are destroyed in a
man by the Spirit of God, in that proportion is he illuminated; and again,
in the same degree as the corrupt nature, the flesh, and the world, pride,
and the lust of the eyes, domineer in a man, in that degree darkness is
left in him, and the less of grace, of light, of the Spirit of God and of
Christ, is he possessed of. Therefore it remains, that without unfeigned
repentance, and a _daily_ repentance, no man can be truly enlightened from
above.

18. Whoever yields too much to one sin, undoubtedly opens a door to many
others. Sin never comes alone, but, like a noxious weed, spreads itself on
every side, and gains more ground every day. And as the darkness becomes
greater accordingly as the sun retires, so as the holy life of Christ
departs from us, the darkness and sin increase, till at length the man is
swallowed up in eternal darkness. On the contrary, if a man devote himself
to the practice of one virtue, he gains thereby an opportunity of
practising all the rest in time, and cannot but daily proceed from one to
another. This admirable connection is represented by St. Peter as a chain,
in which all the rings are linked together, and none is suffered to
separate from another. “Add,” he says, “to your faith, virtue; and to
virtue, knowledge; and to knowledge, temperance; and to temperance,
patience; and to patience, godliness; and to godliness, brotherly
kindness; and to brotherly kindness, charity;” superadding one virtue
continually to another, and crowning all at last with this promise: “If
these things be in you and abound, they make you that ye shall neither be
barren nor unfruitful in the knowledge of our Lord Jesus Christ.” 2 Peter
1:5-8. To sum up all in a few words: Whoever is not earnestly bent on the
exercise of such heavenly virtues as these, certainly knows not Christ,
and is void of all saving knowledge: whereas, if a man by faith grow in
virtue, he also grows in Christ himself. On the contrary, the wrathful,
the covetous, the proud, the impatient, do not grow in Christ, but in the
devil.

19. It is the apostle’s command, that we should grow up “unto a perfect
man.” Eph. 4:13. As a child gradually grows up to the stature of a perfect
man, so a Christian ought daily to grow in the practice of faith and
virtue, till he become a perfect man in Christ. But “he that lacketh these
things is blind, and cannot see afar off, and hath forgotten that he was
purged from his old sins.” 2 Pet. 1:9. As if the apostle had said: Christ
by his death has indeed taken away our sins, and blotted them out; not
that we should continue in the service of sin, but that, dying to sin, and
living to Christ, we should show forth the fructifying power of the death
of Christ. Without this order practically applied to the mind, it is
manifest, that the purging away of our old sins, and the atonement made
for them, can profit us nothing. Our sin is never forgiven until we
entirely quit it, repent of it, and embrace Christ with an unfeigned
belief. If we preserve but one sin alive, the mortifying of all the rest,
if that were possible, would avail nothing; but we should be condemned to
eternal death, without any hope of expiation or forgiveness. Thus, a man
may be damned for the sin of wrath alone; whereas, if he had seriously
corrected and quitted it, he would have obtained pardon not only for that,
but even for other sins of which he stood guilty. But neglecting to do
this, he is one of those that are “blind,” and “he forgets that he was
purged from his old sins!” 2 Pet. 1:9.

20. By this we are given to understand the necessity of repentance, and a
thorough change of life: for although Christ died for our sins, and
abolished them with the price of his blood, yet can we never partake of
that merit, unless we _repent_. Without repentance this precious blood
profits nothing. And though every man has a promise of pardon for his sin
through the merit of Christ, yet that promise belongs not to the
unbeliever, nor to the impenitent, but to those only who truly repent and
reform their lives. Those sins shall not be remitted, which a man will not
leave; but those only which he is willing to quit, and for which he
heartily grieves. And here the word of the Lord is verified, “The poor
have the Gospel preached to them;” that is, remission of sin, and life
everlasting consequent upon it. Matt. 11:5. Let us suppose a man, who, for
many years, has been the servant of covetousness, after the example of
Zaccheus; or of lust, as Mary Magdalene; or of wrath and revenge, as Esau.
Let us also suppose that this man, as soon as he heard that either these
sins were to be entirely left, or that the death and blood of Christ would
else profit him nothing, becomes a true suppliant to God, and cries out to
him: “Oh God! how am I grieved for this! O Lord, be merciful, be
merciful!” and then forms a new resolution, desists from his sin, craves
pardon and grace, and believes in Christ. Then all his former offences
are, of grace, freely remitted to him. No merit of his own is regarded,
but solely the death and the blood of Christ shed for him. This is the
only way in which a returning sinner is to obtain mercy. Whereas, he that
does not fully resolve to abandon his former sins, his covetousness,
wrath, usury, pride, lust, etc., will hope forever in vain for a remission
of sin, being condemned to everlasting confusion and anguish. He shall be
obliged to satisfy for himself the justice of God, and yet will never be
able to perform it. On earth he was destitute of that faith which purifies
the heart (Acts 15:9); and so his sin and lust, which have not been
mortified here, shall forever torment him there. It is for this reason,
that St. Paul so earnestly inculcates, “that they which do such things,
shall not inherit the kingdom of God.” Gal. 5:21. And therefore either the
loss of this heavenly kingdom must certainly follow, or the narrow way of
_self-denial_ must be heartily chosen.

21. Wherever this unfeigned conversion to, and faith in, God, are wrought
in the soul, there pardon and divine grace are freely bestowed. And where
these are, there is Christ also; without whom no grace can be obtained.
Where Christ is, there are likewise his precious merit, and the full
ransom which he has paid for our sins, and which is appropriated to the
penitent soul. Again, where these are, there is righteousness; and with
righteousness, is peace; and with peace, sweet serenity of conscience. It
is then, that righteousness and peace kiss each other in the soul. Ps.
85:10. This clearness of conscience is attended with the Spirit of God
himself; who being a Spirit of joy, will surely pour forth the “oil of
gladness” (Heb. 1:9), and quicken the soul with a foretaste of life
eternal itself, which shall be joy and glory without end.

22. This is that light of eternal life, that eternally triumphant joy,
with which those only are crowned that live in Christ, and exercise daily
repentance. This is the beginning of a spiritual life, as the death of
Christ is the basis and foundation on which it is raised. On the contrary,
where there is no repentance, there is no pardon of sin; where there is no
inward remorse or spiritual sorrow, there grace cannot have a place. Where
these are wanting, there Christ himself is wanting, together with the
whole extent of his merits and satisfaction, be the pretences of the
_false_ Christian ever so fair and specious. Where this satisfaction is
not thoroughly applied to the soul, there is no righteousness, and
consequently no peace, no good conscience, no comfort. Where there is no
comfort of heart, there is no Holy Ghost, no joy, no calmness of mind, and
no life eternal; but death, hell, condemnation, and everlasting darkness.

23. Behold, O man! how true it is, that none of those who refuse to follow
Christ in their lives, by an unfeigned repentance, can ever get rid of the
blindness of their hearts, and of everlasting darkness.




Chapter XXXVIII.


  Showing That An Unchristian Life Leads To False Doctrine, Hardness Of
  Heart, And Blindness; Also, Treating Of The Eternal Election Of Grace.


    _Yet a little while is the light with you. Walk while ye have the
    light, lest darkness come upon you: for he that walketh in
    darkness knoweth not whither he goeth_.—JOHN 12:35.


Since Christ, and faith in him are denied, and almost wholly extirpated by
an ungodly life, what shall his doctrine profit us? For his doctrine, with
the Word and Sacraments, is delivered to us for no other end, than that it
be inwardly digested, and converted, as it were, into our very life and
spirit. As from a good seed springs up good fruit, so from the Word and
Sacraments should spring up within us the noble life of regeneration, or
the new birth; the new, holy, and spiritual man; or, to speak all in one
word, a true and real Christian. For he that is a Christian, must needs be
born again of the Spirit, the Word, and the Sacraments, and believe and
live in Christ, as in the primary principle of the life of grace. As
certainly as a child is begotten by his father, so truly must the
Christian be begotten of God and of Christ, through faith. James 1:18; 1
Peter 1:23; John 3:3, 5; Titus 3:5.

2. When, therefore, we do not resolve to strive against the depraved bent
of our flesh, and to digest the doctrine of Christ into our life and
nature; nay, when we contradict the _Christian_ doctrine by an
_anti-Christian_ life, by irreligion and profaneness; is it not plain that
we are not begotten of God, nor born of Christ? What will Christ’s
_doctrine_ profit us, when we are sure that our _life_ does not correspond
with it at all? Will our vain boasts of the light of the Gospel do any
good, when we evidently walk in darkness? It is on this account that the
light deservedly retires from us, and the world begins to be overspread
with darkness and false doctrines, with errors and with seducing spirits.
And that we might beware of these, our blessed Saviour hath left us this
warning: “While ye have the light, walk in the light, lest darkness come
upon you” (John 12:35); that is, lest ye be led away into all kinds of
errors and delusions, into blindness and hardness of heart, into darkness
and prejudices, which indispose the mind for the very reception of the
light of the Gospel. This was the case with Pharaoh, the Jews, and also of
Julian the Apostate; who, being in the end convicted by the reproaches of
his own conscience, exclaimed openly, and to his own confusion, that
Christ both lived and reigned, and was both Lord and God; saying, “Thou
hast overcome, O Galilean; thou hast overcome.” It would have been better
for him to have said, “Lord, have mercy upon me!” But, alas! this was
entirely out of his reach, in consequence of the hardness of his heart,
contracted by an uninterrupted course of sinning, and by having rejected
and despised the mercy of Christ.

3. This hardness of heart, is that terrible darkness which, in the end,
overtakes all such as refuse to walk in the light whilst they have it. It
is the just punishment inflicted on those that blaspheme the truth, as
Pharaoh did, when he asked: “Who is the Lord, that I should obey his
voice, to let Israel go? I know not the Lord.” Exodus 5:2. Therefore it
was but just that he should the more grievously feel the overruling power
of God, by being made an example to the whole world, and a lasting
monument of the indignation of the Lord, and of the weakness of men who
vainly presume to oppose him.

4. In like manner were the Jews of old struck with blindness and hardness
of heart, when they refused to hearken to the voice of the Lord, having
been warned by Moses long before, that this would certainly come to pass.
“The Lord,” says he, “shall smite thee with madness, and blindness, and
astonishment of heart.” Deut. 28:28. This actually did befall them, as may
be seen, Isaiah, chap. 6:9-12. Whereby it is manifest, that such hardness
of heart is the most righteous punishment of unbelief, of contempt of God,
and the heavenly truth declared by him; according to the words of St.
Paul: “With all deceivableness of unrighteousness in them that perish;
because they received not the love of the truth, that they might be saved.
And for this cause, God shall send them strong delusion, that they should
believe a lie.” 2 Thess. 2:10, 11. Whence it plainly appears, why God is
used to strike men with such terrible blindness and hardness of heart;
namely, because they “receive not the love of the truth.”

5. And, indeed, the man from whom God takes away his offered grace, is
surely most wretched and miserable; neither can he of himself at any time
return into the right way. As a proof of this, we have the examples of
Pharaoh and Julian. He from whom the Lord removes his light, must of
necessity live in darkness. God removes it, however, from those only who
refuse to walk in it; _neither does he take his grace from any, but from
those that boldly reject it_.

6. It is in this sense that the words of St. Paul are to be taken: “ ‘I
will have mercy (saith he) on whom I will have mercy.’ Therefore hath he
mercy on whom he will have mercy; and whom he will he hardeneth.” Rom.
9:15, 18. But truly the Lord hath pity on all them who freely receive his
mercy; as, on the contrary, he hardeneth those that reject and blaspheme
the offer of his grace. And it is this wilful resistance for which St.
Paul reproves the Jews: “It was necessary,” says he, “that the word of God
should first have been spoken to you; but seeing ye put it from you, and
judge yourselves unworthy of everlasting life, lo, we turn to the
Gentiles.” “And when the Gentiles heard this, they were glad, and
glorified the word of the Lord: and as many as were ordained to eternal
life, believed” (Acts 13:46, 48): that is, as many as did not resist and
obstinately cast away the word of grace, as the means of faith. It was
because the Jews were guilty of this, that they could not believe: for the
Lord hath not ordained any one to eternal salvation, who disdainfully
rejects his word, and proves disobedient to the offer of his grace.

7. The ordination to life eternal, or the election of grace (Rom. 11:5),
is fully brought to pass in Jesus Christ, with this promise annexed, that
God offers his grace to all by the Gospel; those who receive it are
ordained to eternal life; and whosoever reject it thereby “judge
themselves unworthy of eternal life,” as St. Paul expresses it. That is,
by their own fault they make themselves unworthy of that blessing, and
debar themselves from that universal grace which is displayed in the
Gospel; and so putting their own names out of the book of life, which is
Christ, they resist the good work of God by their own contumacy, and,
consequently, cannot obtain that true saving faith, which the Word begets.

8. And here let us not deceive ourselves, by vainly supposing that they
only reject the word of God, who do not outwardly embrace the faith and
doctrine of Christ (such as Mahometans and Jews); and that those who
profess the Christian faith, and adhere to the doctrine of the Gospel,
cannot possibly be deemed wilful despisers of the offer of mercy. Certain
it is, that all who will not follow the footsteps of Christ, nor take his
life upon them, nor walk in the light, fall under this heavy charge. And
for this cause God is moved to take from them the light of his word, and
of pure doctrine. “I,” saith Christ, “am the light of the world: he that
followeth me, shall not walk in darkness, but shall have the light of
life.” John 8:12.

9. Hence we learn that whoever follows the example of Christ, and lives
his life, shall be in no danger of being misled by any delusion and error.
He shall also escape that blindness and hardness of heart, which an empty
confessor of the Christian faith draws upon himself. Consider here, on the
one hand, the many proud, noble, learned, ingenious, and mighty men of
this world; and, on the other, the errors, blindness, and delusions, into
which they are plunged. Truly, those delusions arise from no other source,
than because men do not live in Christ, but are averse to the imitation of
his holy life; and therefore cannot have the light of life.

10. From the same source also proceed those “workings of Satan,” and those
“strong delusions,” together with all the “lying wonders” mentioned by St.
Paul (2 Thess. 2:9-11), and which more and more increase upon us, because
the world is not willing to follow Christ, and by this means, to be
preserved from delusion and error. “For what communion hath light with
darkness? and what concord (therefore) hath Christ with Belial?” 2 Cor.
6:14, 15. That is to say, Purity of doctrine, and divine knowledge, cannot
remain with those that live in the devil, in darkness, in pride, in
covetousness, and filthy pleasure. How should the pure doctrine dwell with
those who exhibit impurity of life and manners? Nothing, certainly, can be
more irreconcilable, than purity of doctrine and an impure life.

11. If, therefore, we would preserve pure doctrine, we must be wholly
changed in our minds, and have no part with the world, and with
unchristian actions. We must “awake” (Eph. 5:14) from the lethargy of sin,
and shake off the works of darkness, that so Christ may enlighten us again
with the light of true faith. Whence it is plain, that whosoever does not
follow the footsteps of Christ, nor imitate him in his love, humility,
meekness, patience, and obedience, he must necessarily be deceived, and
stray from the knowledge of God; since he does not walk in the way which
leads to truth.

12. On the contrary, if we but lived in Christ, if we walked in his love
and humility, and directed all our endeavors and studies purely to this
_one object_, that the flesh be mortified, and the life of Christ raised
within us; that through him we might overcome ourselves, and triumph over
the flesh, the world, and the devil; if this were but once effected, there
would then remain very little contention and strife about the doctrine,
and heresies would of themselves fall to the ground.

13. We have an example of most strange delusion in Ahab, who, on account
of his wicked and tyrannical life, was seduced by four hundred false
prophets. 1 Kings 22. It was by their encouragement that he undertook that
fatal expedition against the Syrians, in contempt of the true prophet
Micaiah, who positively foretold his death in that battle. But being led
by a false light, he rejected the truth, and gave credit to lying
prophets, who prophesied nothing but peace and prosperity to him. Hence
the justice of God met him, according to the word of the true prophet, and
by due desert the dogs licked his blood.

14. In this is verified the word of St. Paul: “The god of this world hath
blinded the minds of them which believe not, lest the light of the
glorious gospel of Christ should shine unto them.” 2 Cor. 4:4. And is not
the same judgment threatened against all hypocrites, who boast of Christ
and his doctrine, but deny him in their life and actions? For thus saith
the Lord through the prophet: “Forasmuch as this people draw near me with
their mouth, and with their lips do honor me, but have removed their heart
far from me; therefore the wisdom of their wise men shall perish, and the
understanding of their prudent men shall be hid.” Isa. 29:13, 14.
Concerning the prophets in particular, the Lord has plainly declared, that
he has “covered the prophets, the rulers, and seers.” Hence the vision
shall become as a “sealed book,” etc. Verse 10, 11. And as for the Jews
themselves, the apostle has told us, that there is a “vail upon their
heart,” preventing their eyes from beholding the true Messiah; which,
however, shall be “taken away when they turn to the Lord.” 2 Cor. 3:15,
16.




Chapter XXXIX.


 Showing That The Purity Of The Doctrine Of The Divine Word Is Maintained
Not Only By Discussions And Publications, But Also By True Repentance And
                            Holiness Of Life.


    _Hold fast the form of sound words, which thou hast heard of me,
    in faith and love which is in Christ Jesus. That good thing which
    was committed unto thee, keep by the Holy Ghost which dwelleth in
    us._—2 TIM. 1:13, 14.


It is very necessary, that the purity of doctrine, and the truth of the
holy Christian faith, should be maintained and defended against all false
teachers. For this we have the example of the holy prophets, who, with
great zeal, preached against false and idolatrous prophets under the old
law; of the Son of God, who sharply disputed against the Pharisees and
scribes at Jerusalem; of St. John, the Evangelist, who wrote his Gospel
against the heretical Ebionites and Cerinthus, and the Revelation (chap.
2:6, 15), against the false church of the Nicolaitans and others.

2. Thus, too, St. Paul vigorously defended the doctrine of justification
by faith (Rom. 3:20, etc.), of good works (2 Cor. 9:8, etc.), of the
resurrection of the dead (1 Cor. 15:1, etc.), of Christian liberty (1 Cor.
9; 10—Gal. 5:1, etc.), etc., against certain false apostles who had
intruded into the Church. We have, further, the example of the holy
bishops and fathers of the primitive church, who, following the example
set them by the apostles, strenuously opposed in their public
controversial writings, the Pagan superstitions, and the heresies of those
times. Nay, for the same purpose General Councils were gathered by the
Christian emperors, who condemned the chief heretics that infested the
church at that time; such as the Arians, Macedonians, Nestorians, and
Eutychians; not to mention the example of Martin Luther, by whose
polemical books and writings, the papacy, and other sects, have in these
latter days been successfully assailed.

3. It remains, therefore, that preaching, writing, and disputation against
heretics, must be continued, to the preserving of the purity of doctrine,
and of true religion. For this reason, the apostle will also have “a
bishop to be able both to exhort and convince the gainsayers.” Titus 1:9.
Though this in itself is both lawful and commendable, yet it has so fallen
out by the abuse of it, that disputations and controversies are increased
to such an extent in these days, that the Christian life, true repentance,
love, and godliness, are, as it were forgotten; as if the sum and
substance of the Christian religion consisted in arguing, and writing
books of controversy, rather than in that unfeigned holiness of life, and
purity of manners, which the Gospel requires.

4. For consider the examples of the holy Prophets and Apostles, as also of
the Son of God himself. They did not barely dispute against false prophets
and apostles, and the superstitions maintained by them; but also with
great zeal and vigor exhorted to true repentance, and a holy life. Their
sermons were accompanied with power and energy; and they made it appear,
that by wickedness and impenitence, true religion and worship were
destroyed, the Church laid waste, and kingdoms and countries visited with
the plague, war, and famine. And all this exactly came to pass even as
they said. Of this complexion is that declaration of the Prophet, where he
denounces to the Jews, “that because the vineyard of the Lord did not
bring forth grapes, but wild grapes, the Lord had decreed to lay it
waste.” Isaiah 5:4, 6. Whence it appears, that impiety is the cause, why
God takes away his Word from us. And does not the Lord speak to the same
effect, in the words recorded by St. John? “Walk while ye have the light,
lest darkness come upon you.” John 12:35. But what is it to walk in the
light, except it be to imitate Christ in his life, and to have the same
mind which was in him? And what does the Lord intimate by the “darkness
coming upon us,” but the loss of the Gospel, and of the purity of the
Christian doctrine? All this may abundantly convince us, that without
repentance and holiness of life, no soul can be illuminated with the
saving light of the Gospel. For the Holy Ghost, who is the true
enlightener of hearts, flees from the ungodly, and chooses holy souls
only, to make them friends of God. And if the beginning of wisdom is the
fear of God (Ps. 111:10), who can doubt that impiety and carnal security
are the beginning of folly, ignorance, and blindness?

5. The true knowledge of Christ, and profession of his doctrine, consist
not in words only, but in deeds and a holy life, as St. Paul says: “They
profess that they know God; but in works they deny him, being abominable,
and disobedient, and unto every good work reprobate.” Titus 1:16. And
again; “They have a form of godliness, but deny the power thereof.” 2 Tim.
3:5. By this we are taught, that Christ and his Gospel are denied by a
wicked life, as well as by words; and that he has not the true knowledge
of Christ, who puts it not into practice. A man who never tasted in his
heart the humility, meekness, patience, and love of Christ, cannot know
Christ himself; and, consequently, in the time of trouble, cannot freely
confess him. Whoever confesses the doctrine of Christ, and rejects him in
his life, confesses him only in part; and whoever preaches the doctrine of
Christ without his life, preaches Christ only in part. The world abounds
with books of controversy, written in defence of the _doctrine_, but very
few living books are extant concerning a Christian _life_. Now what is
doctrine without life, but a tree without fruit? Or how should he follow
the doctrine of Christ, who refuses to follow him in his life? For the sum
and substance of the doctrine of Jesus Christ is “charity, out of a pure
heart, and of a good conscience, and of faith unfeigned.” 1 Tim. 1:5. But
we live in an age, wherein there is so vast a number of disputants and
reasoners in matters of doctrine, that one would think they had nothing
more at heart than the promotion of religion and piety: whereas, upon a
closer search, they are found to be inwardly full of malice and pride,
envy and avarice. For this reason the apostle hath joined together _faith_
and _love_, when he commands us to “hold fast the form of sound words.” 2
Tim. 1:13. _Life_ and _doctrine_, as he intends to show, must go hand in
hand together, and never be put asunder in the great work of salvation.

6. Though we do not in the slightest degree affirm, that by our own
efforts and piety, eternal life is obtained (for “we are kept by the power
of God through faith unto salvation,” 1 Pet. 1:5): yet it is certain, that
by an ungodly life, the Spirit of God, with all his gifts, is banished;
amongst which gifts, faith, knowledge, understanding, and wisdom, are not
the least. Therefore it follows again, that without a holy life, purity of
doctrine cannot be preserved; and that the wicked who will not follow
Christ in his life, cannot be enlightened with the true light of the
Gospel. On the contrary, those that walk in the light, that is, who
persevere in the blessed footsteps of Christ, are illuminated by the true
light (John 1:9), which is Christ, and are hereby preserved from the
danger of delusions and errors. To this effect, that holy and enlightened
writer, Tauler, has said: “As soon as a man dedicates and yields himself
up to God, and denies his own will and flesh, then immediately the good
Spirit of God begins to illuminate him, and to endue him with solid and
sound knowledge; because this man truly keeps in his heart the true
spiritual sabbath, and rests from all sinful lusts, and from his own will
and works.” This sentence is to be understood of the state after
conversion, and of daily illumination and growth in divine gifts and
graces.

7. Not without cause, then, doth the Lord say, “I am the way, and the
truth, and the life.” John 14:6. He calls himself the way, as showing the
way unto us. And how did he show it? Truly, not in his doctrine only, but
also in his most holy life. This life of our blessed Redeemer consisted in
a true and unfeigned devotedness to God, leading us in the way to truth
and to life, as the substance of our whole religion, and the summary of
all the commandments of God. This book of life contains in it many great
and arduous lessons, to learn which were sufficient to take up our whole
time. Here is inculcated the exercise of true repentance, and of that
living practical faith which attends it; here the practice of love, hope,
meekness, patience, and humility, are to be studied; here the duty of
prayer, and of the fear of God, is explained: all which taken together,
make up the whole life of Christ, set us as a pattern to follow. This is
that “strait gate,” and that “narrow way,” which few can find. Matt. 7:14.
This is the book of life, which but few read, though all things are
comprised in it which a Christian ought to know and to practise; so that
we shall need no other book in order to our eternal salvation. Here is the
reason why also the Holy Scripture is contained in a few books, that it
might appear that Christianity does not consist in a multitude of volumes,
but in a living faith, and in a serious imitation of Christ. For the wise
man says: “Of making many books there is no end; and much study is a
weariness of the flesh.” Wherefore, let us hear the conclusion of the
whole matter: “Fear God, and keep his commandments.” Eccles. 12:12, 13.

8. We are told in the parable, that the devil, when men are asleep, cometh
and soweth tares among the wheat, and goeth his way. Matt. 13:25. This
teaches us, that when men lay aside the works of repentance, and indulge
themselves in the sleep of sin, of carnal security, of love of the world,
and of temporal care and concerns; then the devil gradually scatters his
seed of false doctrine in the field of pride (Gen. 3:5): whence arise
various sects, schisms, and heresies. For by the sin of pride both angels
and men lost the true light with which they were at first endued. Pride is
the original source of all delusions and errors, which have been most
unhappily brought into the world. If Satan, and Adam, the first man, had
continued in a state of humility, as did Christ when he conversed among
men, then never had any error or temptation invaded this world. But now
there is no other means for our recovery left, except that which is taught
by St. Paul: “Awake, thou that sleepest, and Christ shall give thee light”
(Eph. 5:14): convincing us thereby, that no man can be divinely
enlightened, who has not shaken off his sinful lethargy; that is, his
carnal security, profaneness, and impiety. The same is attested by St.
Peter: “Repent, and ye shall receive the gift of the Holy Ghost” (Acts
2:38); and by the Lord himself, in that saying: “The world cannot receive
the Spirit of truth, because it seeth him not, neither knoweth him.” John
14:17. And what is the _world_, but a life passed without God?

9. Again, when the Lord says: “By their fruits ye shall know them” (Matt.
7:20); does he not signify the fruits of a good and holy life, as the
proper marks whereby true and false Christians may be discerned? A naked,
empty profession of the Christian faith, will be no safe foundation upon
which to rely. Any false Christian may cover himself with the _sheep’s
clothing_ of a verbal profession of the Christian faith; when inwardly and
in his heart he is anything but a true Christian. However, be the lives of
the professors of Christianity ever so vain and wicked, it does not follow
hence, that the whole doctrine is also false and corrupted, as some would
insinuate, vainly condemning our doctrine on account of the wickedness of
some of its professed adherents. If this were true, the doctrine of Christ
and of his apostles would not escape the charge of error and falsehood;
because even in their days many impious characters intruded into the
church, and made a fair profession of the Christian faith. A profane life
is no sufficient proof of false doctrine in general, though it may give us
an insight into the individual himself, whether he be a true or a false
Christian. Truly, he cannot believe aright, who leads a life opposed to
the nature and properties of a divine faith. Such a man is no more a
believer, or a Christian, than a dead body is a man. As many, therefore,
as are of the number of such corrupt and unfruitful trees, are fit for
nothing but to be hewn down and cast into the fire. Matt. 7:19.

10. In order to understand this the better, we ought to inquire into the
nature of a sound and saving faith, and the peculiar properties that
attend it. And in the first place, a true, saving faith, works by love.
Gal. 5:6. By faith man is made “a new creature” (Gal. 6:15); he is thereby
born again, and united with God. By faith, “Christ dwells” and operates
“in his heart.” Eph. 3:17. By faith the whole kingdom of God is
established in the soul, and the divine Spirit “purifies and enlightens
the heart.” Acts 15:9. And truly, the Scripture copiously sets forth these
and similar properties that accompany true faith. Thus the apostle says:
“He that is joined unto the Lord (by faith) is one spirit.” 1 Cor. 6:17.
And what is it to be one spirit with Christ, but to have the same mind,
the same heart and will, which are in him? And this oneness of spirit must
needs suppose that new, holy, and heavenly life of Christ which is to be
raised within us. To the same purpose it is said: “If any man be in
Christ, he is a new creature” (2 Cor. 5:17); where _to be in Christ_, is
not only to believe in him, but also to live in him. Again, “I will
betroth thee unto me forever; I will even betroth thee to me in
faithfulness.” Hos. 2:19, 20. This sentence can signify no less, than that
a man by faith is wholly and spiritually united to Christ: so that where
faith is, there Christ is; where Christ is, there a holy life abides in
man; where the life of Christ is, there also is his love; and where love
is, there is God himself, who “is love” (1 John 4:8), and there is also
the Holy Ghost. And in this divine order all these heavenly transactions
combine; even as the head is one with the members, and as the cause is
linked with the effect. And this connection of faith and life, St. Peter
admirably enforces, when he bids us to “give all diligence to add to
faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and
to temperance, patience; and to patience, godliness; and to godliness,
brotherly kindness; and to brotherly kindness, charity.” “For if these
things,” says he, “be in you and abound, they make you that ye shall
neither be barren nor unfruitful in the knowledge of our Lord Jesus
Christ. But he that lacketh these things is blind, and cannot see afar
off, and hath forgotten that he was purged from his old sins.” 2 Pet.
1:5-9. Here the apostle evidently declares, that in whomsoever this union
of faith and of life is not to be found, he is destitute of all saving
knowledge of Christ, and walks in darkness. For it is the property of true
faith to change a man wholly, to renew, and to quicken him in Christ; so
that henceforth man may live and dwell in Christ, and Christ again may
live and dwell in man.




Chapter XL.


                  Sundry Rules For Leading A Holy Life.


    _Exercise thyself unto godliness. For godliness is profitable unto
    all things, having promise of the life that now is, and of that
    which is to come._—1 TIM. 4:7, 8.


In this apostolical sentence is contained a brief description of a
Christian’s life, and of the main study about which he is employed,
namely, the study of godliness, or of Christian piety, which comprehends
in it the whole train of Christian virtues. The apostle makes use of two
motives to recommend this heavenly study, and the constant practice of it.
_First_, says he, “Godliness is profitable unto all things.” Godliness is
of most admirable service, as soon as our words and actions are influenced
by it. It renders the whole life acceptable to God, and useful to our
neighbor. The _second_ motive is, because godliness is accompanied with a
gracious reward both in this life, as appears from the examples of Joseph,
of Daniel, and of others, as well as in that which is to come; where we
shall reap without ceasing, provided we do not faint while we dwell here.
Gal. 6:9. For our better encouragement in the practice of piety, let us
endeavor to keep in remembrance the following rules and considerations.

I. If thou even canst not live up to that degree of holiness which the
word of God requires, and which thou thyself desirest, yet thou must never
cease _ardently_ to _wish_ for it; for such holy breathings are always
acceptable to God. God does not so much regard the outward action of a
man, as the heart whence the action proceeds. But after all, never neglect
to crucify thy flesh, and never permit it to rule over thee.

II. In all that thou thinkest and doest, be careful to preserve the
_purity of thy heart_. Set a watch over it, lest thou be defiled with
proud thoughts, words, or actions; with wrath, or other such works of the
flesh, and of the devil. Sin opens the door to the devil, and shuts the
heart against God.

III. Study continually to maintain the Christian liberty of thy soul, and
do not suffer thyself to be enslaved, or brought into bondage, by any
inordinate love of the creature, or of the things of this world, whose
lord and master thou oughtest to be. Consider the value of thy soul, which
certainly is of a more noble nature than this present perishing world. Why
shouldest thou degrade it so far, as to subject it to the frail, base, and
frivolous things of this life?

IV. Beware of the care and _sorrow of this world_, because it worketh
death. 2 Cor. 7:10. As _worldly_ sorrow begetteth death, so _godly_ sorrow
begetteth life, and lays up an eternal treasure! Worldly sorrow springs
from avarice and envy; from excessive care; from unbelief and impatience;
and other temporal sources. Godly sorrow proceeds from a knowledge of thy
sins, and those eternal punishments which follow them. This sorrow
produces many salutary effects in a penitent soul, and “worketh repentance
to salvation, not to be repented of;” being attended with spiritual joy,
and solid peace or tranquillity of mind. No loss of a temporal kind ought
to afflict thee so much as the remembrance of thy sins, by which thou hast
offended the infinite goodness of God.

V. If thou canst not bear thy cross with joy and cheerfulness, yet take it
at least with _patience_ and _humility_, and acquiesce calmly in the
divine will and providence. For, truly, the will of God is always good;
nor does it intend anything but thy benefit and salvation. Whatsoever,
therefore, God shall be pleased to appoint thee in his wisdom, do thou
gratefully accept it, and be either joyful or sorrowful, poor or rich,
high or low, vile or excellent, as He orders thy lot. Let this saying
always be in thy mind: “Thus it seemeth good unto God, and so it must
needs be expedient and useful for me also. His will, not mine, be done.”
Let not that, therefore, which pleases God, displease thee; but rather
rejoice that all things are ordered according to His pleasure and thy
salvation. Remember that “the Lord is righteous in all his ways, and holy
in all his works.” Ps. 145:17. Hence it is but just that the will of God
should be done, because it is always good and profitable; and that thy own
will should be subdued and unaccomplished, because it is always evil and
hurtful.

VI. Whenever the Lord visits thy soul with heavenly joy, accept the same
_with gratitude and humility_. But when he is pleased to withdraw the
comfortable light of his presence, then consider that the mortification of
the flesh must needs be of greater profit to thee than exalted joy in the
spirit. Through overmuch spiritual joy, many fall into spiritual pride.
But whatever causes mortification and sorrow, is far more useful in
subduing the flesh, than that which is delightful and pleasing to nature.
The Lord best knows whom to lead in a pleasant and agreeable path, and who
are to be brought through an unpleasant, stony, and difficult way. Always
esteem it best to arrive at thy journey’s end by that way which divine
Wisdom has chosen for thee, however different it may be from thine own
choice, or from the devices of thine own heart. Remember, that “sorrow is
better than laughter;” and that “by the sadness of the countenance the
heart is made better.” And if thou wilt be wise, trust to the experience
of the wise man, who tells thee furthermore, that “the heart of the wise
is in the house of mourning; but the heart of fools is in the house of
mirth.” Eccl. 7:3, 4.

VII. Make an offering to God _of all that thou hast, and undertakest_. If
thou canst not bring offerings of a high and exalted devotion, of prayer,
of thanksgiving, and of other similar acts of religion, offer at least
what thou hast, with a good will, and a fervent desire. _Wish_, at least,
that it may prove acceptable unto the Lord; for to have such a desire, or
to be willing to have it, is no contemptible offering, but is very
agreeable to the kindness of God. In what measure thou _desirest_ to offer
up thy devotion, thy prayer, and praise; in that measure God accepts the
same. He requires no more at thy hands than he himself works in thee by
his grace: nor canst thou return him more than he has first conferred on
thee. In the meantime, entreat the Lord Jesus, that he would graciously
please to supply what is defective in thee, by his own more perfect
oblation and sacrifice: because he, and he only, is the perfection of our
imperfect worship and service. Say, therefore, in faith: “O my God, and my
Father, I beseech thee, let my devotion, my prayer, and thanksgiving,
together with all the acts of my faith and worship, be graciously accepted
by thee in thy beloved Son, Jesus Christ. Esteem them, not according to
what they are in themselves, but according to what they are made by the
merit of the all-sufficient sacrifice offered up by thy Son. O look upon
that, and upon all that he has wrought for me in the flesh; and as his
most perfect works must needs be pleasing to thee, so let mine also be
acceptable to thee for his sake. He, O my God, shall abundantly make up
whatsoever is defective in me.” By this means, our devotion, our prayer,
and thanksgiving, how imperfect, weak, and obscure soever they may be in
themselves, acquire a certain lustre, worth, and dignity derived from the
merit of Christ, whereby our works are rendered acceptable to the Lord. As
a naked and unclean infant is offensive to every one that sees it, but
becomes sweet and lovely when it is thoroughly cleansed, and covered with
fine linen: in like manner, all the works which thou doest in thy natural
state, are polluted with sin, and of no account before God; but no sooner
art thou covered with the perfection of Christ (Isa. 61:10), than thy
works are acceptable to God. As fruit, which is not valuable in itself,
surprises the spectator into a love of it, when served up in vessels of
precious gold: so our prayers and acts of devotion, though of no account
in themselves, are exalted in Jesus Christ, in whom, as _in the beloved,
we are made accepted_ with God. Eph. 1:6.

VIII. If thy sins and manifold frailties (as they should do), make thee
sad, yet _let them not lead thee to despair_. If they be many in number,
remember that there is yet more mercy with Christ, and “plenteous
redemption with him.” Ps. 130:7. If thy imperfections be ever so great,
remember that Christ’s merits are yet greater, and say with the royal
penitent: “Have mercy upon me, O Lord, according to the multitude of thy
tender mercies!” Ps. 51:1. And when, by the grace of God, thou truly
repentest, and beholdest Christ Jesus, that great sacrifice for sin, then
God himself repents of the evil which was to be inflicted upon thee; and
absolution and remission of sin instantly follow so good and salutary a
sorrow. Ezek. 18:23; 33:11. As the leper, upon his application to Christ,
was immediately delivered from his evil, so is also the penitent sinner.
No sooner did he say, “Lord, if thou wilt, thou canst make me clean;” than
Christ freely replied: “I will; be thou clean.” Matt. 8:2, 3. So also the
merciful God, inwardly and in the spirit, makes thee clean, comforts thee,
and says: “Be of good cheer; thy sins are forgiven thee.” Matt. 9:2. This
wonderful mercy of the Lord in cleansing and absolving thee of thy sins,
as it is forcibly represented by the example of that leper, so it ought by
no means to give thee an occasion to sin the more; but to love God the
more, and to say, “Bless the Lord, O my soul; and all that is within me
bless his holy name.” Ps. 103:1.

IX. Let not injuries, reproaches, and revilings, provoke thee at any time
to wrath, indignation, or revenge; but rather _take them as so many trials
of_ thy heart, and of the inward state of thy soul. Hereby God designs to
_prove_ thee, that it may appear what is hidden within thee, and whether
meekness and humility, or wrath and pride, sway thy mind. For that which
lies concealed in a man, is stirred up and made manifest by reproaches and
provocations. If, therefore, thy heart be endued with meekness and
lowliness, thou wilt easily bear contempt and injuries; nay, thou wilt
accept them as so many paternal chastisements designed for the good of thy
soul. Moreover, thou must consider, that contempt and reproaches are part
of the chastisements which the Almighty sends, and thou shouldst patiently
bear whatever the Lord shall be pleased to allot to thee. “Let us go
forth,” says the apostle, “unto him, bearing his reproach.” Heb. 13:13.
Behold with what lowliness of heart did he undergo the affronts of a
profane world! And should not we submit to the same with meekness, and
with an unshaken evenness of mind? Say not then, “Should I suffer these
things from so contemptible a fellow as this?” but rather submit, in
consideration of that patient and meek spirit which was in Christ, and
displayed itself in his whole life and conduct. Lastly, consider the
kindness of God towards those that suffer for his sake. So faithful is he,
and so kind to those that bear any disgrace on his account, that he
confers the greater marks of honor and favor upon them. Thus David, when
Shimei vented his malice upon him, took it for a pledge that God would
bestow a token of great honor upon him; and this accordingly came to pass.
“It may be,” says he, “that the Lord will look on mine affliction, and
that the Lord will requite me good for his cursing this day,” and turn his
curse into a blessing. 2 Sam. 16:12. Be not, therefore, at all disturbed
at the evil report that wicked men may raise against thee; but rejoice
rather, since the Spirit of glory rests on those that are reproached for
the name of Christ. 1 Peter 4:14.

X. Study to overcome and to pacify thine enemies, by bestowing upon them
tokens of _love and kindness_. No man will ever be reconciled by wrath, or
revenge, or returning evil for evil, for victory consists in virtue, not
in vice. And as one devil does not drive out another, so it cannot be
expected that one evil should be subdued by another; or that enmity
against thee should be extinguished by affronts and provocations offered
by thee. A man that is full of sores and bruises, is not likely to be
healed by the addition of more blows; and if he be so mad as to beat and
to cut himself, he is to be pitied, and to be treated with the greater
kindness and lenity. In like manner, if a man be full of _spiritual_
distemper, and of hatred, he is to be handled with the more love and
gentleness; if, perhaps, by such lenient means as these, he may be
softened into a better temper. Consider the method which God himself uses
for overcoming our natural obstinacy. Does he not conquer our malice with
his goodness, and our wrath with his love? And does he not invite us to
repentance by many endearing marks of love and benignity? Rom. 2:4. This
method is prescribed by St. Paul: “Be not,” says he, “overcome of evil,
but overcome evil with good.” Rom. 12:21. This is victory indeed.

XI. When thou observest that God has adorned thy neighbor with gifts above
thee, take heed _not to envy him_ on that account; but rather rejoice and
give thanks to God for the same. Consider, that since all true believers
make up together but _one_ body, it must needs follow, that the beauty of
every member is communicated to the whole body, and to every member
thereof. On the other hand, when thou perceivest the misery of thy
neighbor, lament over it as if it were thine own; considering that the
condition of all men is equally subject to evil, and that misery and
affliction are the lot of mankind. Christ hath also set thee here an
example. And, truly, whoever does not commiserate and sympathize with the
misery of his neighbor, let him pretend to be what he may, he is no living
member of the body of Christ. For did not Christ look upon our misery as
his own, and by compassionating our deplorable state, deliver us from all
our miseries? This mutual love and sympathy, are inculcated by St. Paul:
“Bear ye one another’s burdens,” says he, “and so fulfil the law of
Christ.” Gal. 6:2.

XII. As for _love_ and _hatred_ in relation to thy neighbor, make the
following distinction. It is but fit that thou shouldest hate his vices
and crimes as the very works of the devil; but then, beware of hating the
_person_ whilst thou abhorrest his _sin_. On the contrary, it is thy duty
to bewail the case of thy neighbor, who, being carried away by so many
irregular passions, enjoys no solid rest in his soul. Offer up his cause
to God, and pray for him, as Christ did for his enemies, when he was
nailed to the cross. Luke 23:34. Do not, therefore, hate any _man_, but
hate his _vices_ only; for whosoever hates a man, and seeks his ruin, can
in no wise be pleasing to God; since it is the very nature of God to be
kind, and to desire that “all men should be saved, and come unto the
knowledge of the truth.” 1 Tim. 2:4. This was also the end for which
Christ took our flesh upon him. He came into the world, “not to destroy
men’s lives, but to save them.” Luke 9:56.

XIII. Consider all men as being frail and imperfect, but none as more
frail and imperfect than thyself; for before God, all men stand equally
guilty, and there is no difference. We have all sinned, and have thereby
been deprived of the image of God, and of all the glory which attended it.
Rom. 3:23. How great a sinner, therefore, thy neighbor may be, never
fondly persuade thyself, that thou art better before God. Remember this
warning of the apostle: “Let him that thinketh he standeth, take heed lest
he fall.” 1 Cor. 10:12. He that makes himself the lowest of all men, is in
the fairest way of being preserved, by the grace of God, unto salvation.
And certain it is, that thou standest no less in need of the grace and
mercy of God, than the greatest of sinners. Where there is a great measure
of humility, there is also a great measure of grace. Wherefore St. Paul
accounted himself the “chief of sinners” (1 Tim. 1:15); and it was in this
order he obtained mercy, and had so much long-suffering bestowed upon him.
And in another place he declares that he will glory in nothing but in “his
infirmities, that the power of Christ might rest upon him.” 2 Cor. 12:9.

XIV. True illumination is always accompanied with a contempt of the things
of the world. As the children of the world have their inheritance here
upon earth; so the children of God have theirs laid up above in heaven.
The treasures which the children of this world have chiefly at heart, are
temporal honors, perishing riches, earthly splendor and glory. But the
treasures of the children of God are poverty and contempt, persecution and
reproach, the cross and death, trouble and sorrow. Thus did Moses prefer
“the reproach of Christ before the treasures in Egypt;” and the affliction
of the people of God, before the pleasures of sin. Heb. 11:25, 26.

XV. Remember, that by the name of a Christian written in heaven, is
intimated that solid, practical _knowledge of Christ_ which is grounded
_in faith_, and by which we are transplanted into Christ. From this
knowledge flow all the living virtues which the Lord will praise in the
great day of retribution. Matt. 25:34, etc. He will then also bring to
light all those treasures which we have laid up in heaven (1 Tim. 6:19),
together with all such works as have been wrought in God. John 3:21. Never
has a saint lived upon earth, but he has been particularly eminent in one
virtue or other; and this virtue shall never be forgotten. Ps. 112:6.
Whether it be faith, love, mercy, patience, or any other virtue in the
practice of which he has been so conspicuous, it shall make up that
eternal name which is written in heaven. Rev. 2:17; 3:12. This will be the
note and character of the saints, and their eternal memorial before God.
But of this, more shall be said in Book II.




Chapter XLI.


The Whole Of Christianity Consists In The Restoration Of The Image Of God
            In Man, And The Destruction Of The Image Of Satan.


    _But we all, with open face beholding as in a glass the glory of
    the Lord, are changed into the same image from glory to glory,
    even as by the Spirit of the Lord._—2 COR. 3:18.


In the _true knowledge_ of Christ, wherein is comprehended that of his
Person, offices, benefits, and heavenly and eternal gifts, consists _life
everlasting_. John 17:3. This knowledge is kindled in our hearts by the
Divine Spirit, and is a new light shining forth with increasing
brightness, and passing on from glory to glory. It is like a metallic
body, which, by constant polishing, becomes every day more brilliant; or
like a tender infant, which, by a daily supply of food, grows up in vigor
and strength. No sooner is the righteousness of Christ, through faith,
conferred upon a returning sinner, than he is also really born again, and
the image of God is daily renewed within him. His spiritual growth, or the
renovation of his mind, goes on, however, in a successive manner, from one
degree to another, for he has not yet become a “perfect man in Christ.”
Eph. 4:13. He is a child for some time; but is continually nourished by
the Divine Spirit, and daily brought to a greater conformity with the Lord
Jesus Christ.

2. For the whole life of a Christian upon earth, is properly nothing else
than a continual _renewing_ of the image of God in his soul: so that he
may constantly live in the new birth, and daily mortify that which is old
and corrupt, till the body of sin be eventually destroyed. Rom. 6:4. This
life must be begun in this world, that so it may be perfected in that
which is to come. Whereas, in whomsoever the renewal of this divine life
shall not be begun before his departure from this world, in him it never
shall be accomplished. Wherefore I have thought it might be well briefly
to repeat what is here meant by the _image of God_, which is to be
revived; and what by the _image of the devil_, which is to be obliterated
and destroyed in man’s soul: for in the right knowledge of these two, the
substance of our whole religion consists. It is the main point upon which
all turns, and from which many other articles (as that of Original Sin,
free-will, repentance, conversion, faith, justification, prayer, the new
birth, sanctification, and lastly, obedience, and the whole practice of a
religious life), borrow no small light. Of this, the following remarks
will give an account.

3. The soul of man is an immortal spirit, endowed of God with excellent
faculties; as the understanding, will, memory, and other powers and
affections.

4. See that thou turn all these towards thy God, in order to behold him
therein as in a mirror; and, by beholding him, to have his image gradually
formed in thy soul. In this sense the apostle speaks of “the glory of the
Lord,” which we behold “with an open face,” without vail and shadows. 2.
Cor. 3:18.

5. As God is a truly good and holy Being; so also were the substance of
the soul, and its true nature and essence, originally good and holy. And
as in God there is nothing of evil; even so was the soul of man, in the
beginning, free from all manner of evil. As in God there is nothing but
what is right; so in the soul there was nothing at first but what was
right also. For He is the rock, whose “work is perfect;” even “a God of
truth, and without iniquity, just and right is he.” Deut. 32:4; Ps. 92:15.
As God is wise, so was also the human soul full of divine and spiritual
knowledge, of heavenly and eternal wisdom. And as the divine wisdom
ordered all things in number, weight, and measure, and knew the powers of
all creatures, as well in heaven as in earth: so also was the mind of man
possessed of the same light and knowledge.

6. And as it was with the understanding, so it was with the will: for as
the one was the image and reflection of the divine understanding, so was
the other of the divine will, in everything. It was holy as the pattern
was holy, and conformed to the will of God. Hence, as God himself is, so
was the human soul; righteous, loving, merciful, long-suffering, patient,
meek, gentle, true, and pure. Exod. 34:6; Ps. 103:8; Joel 2:13. Yea, all
the passions or affections, all the appetites, and motions of the heart,
being made most perfectly conformable to the motions and affections of the
divine mind, partook of this conformity of the will of man to that of God.
As, therefore, God is LOVE, so all the affections and motions of man, in
his first state, breathed nothing but pure love. As God, the Father, the
Son, and the Holy Ghost, are ONE in an unspeakable and eternal bond of
love; so all the affections and desires of man, burned with a most perfect
and ardent love, and he cleaved unto God fully with all the powers and
faculties which he had; “with all his heart, and with all his soul, and
with all his might” (Deut. 6:5); so that man verily loved God more than
himself, and preferred God and His honor, to himself and his own.

7. But as the image of God shone forth in the _soul_, so the image of the
soul again shone forth in and from the _body_. This, therefore, was holy,
chaste, and pure throughout, not subject to any unclean motion or lust. It
was undefiled and without blemish. It was in every respect, beautiful,
well proportioned, and graceful; of vigorous health, and possessed of a
constitution even out of the very danger of sickness. It was such as death
itself had no power over, and it was perfectly free from pain,
listlessness, passion, grief, and old age, now the common attendants and
warnings of man’s mortality. In a word, the whole man, both in soul and
body, was pure, holy, righteous, and every way acceptable to God. For, in
order that man might be the image of God, it was necessary that his body
should be holy, and conformable to God, as well as his soul. Accordingly,
St. Paul both exhorts and prays, that the _body_, together with the
_spirit_ and _soul_, be _sanctified wholly_; and be preserved holy and
blameless unto the coming of our Lord. 1 Thess. 5:23. For since man is
made up of soul and body, and exercises both bodily and spiritual
functions, there was a necessity that the instrument through which the
soul was to act, should be pliable and obedient, adapted to the nature of
the soul, and holy as the soul was holy; to the end that the holy and
righteous soul, might finish her work through the body without any
obstacle or resistance. As, therefore, the soul burned with the pure love
of God: so did all the powers of the body manifest and exert themselves in
the love of God and man. As the soul was altogether merciful; so also the
body was, with its whole might, and all its faculties, impelled to
tenderness and compassion. As chastity shone forth from the soul, which
was altogether pure; so the whole body, in like manner, with all the
inward and outward senses and powers thereof, visibly set forth the most
perfect purity and chastity. To conclude, the virtues no less gloriously
shone in the body, than in the soul itself; so that the body was the holy
instrument of the soul, in everything suited to it, and worked together
with it. And hence man in the state of innocency, was able to love God
_with all his heart_, _with all his soul_, _with all his strength_, _and
with all his mind, and to love his neighbor as himself_: which is the very
substance both of the old and new law given to man. Deut. 6:5; Matt.
22:37, 39; Luke 10:27. Hence, as often as God calls for the heart of man,
we are to understand the _whole man_, both as to body and soul, and the
powers, faculties, and operations of both. In this sense, the word
“_heart_” is frequently taken in Scripture; so that under it are
comprehended all the powers of the soul, as the understanding, will, and
memory, together with all the desires and affections attendant on them. So
when God demands a man’s _soul_, he, under that name, requires not a part,
but the whole of a man. He must, in all his powers, be conformed to God,
and renewed in Christ Jesus: and thus man, having put off the old nature,
and being renewed in the spirit of his mind, must also _walk_ in newness
of life, and in the spirit by which he was begotten again. Gal. 5:16; Eph.
4:23.

8. Moreover, there was a _perfect joy in God_, which accompanied this
perfection of holiness, righteousness, and divine love, in man. By this,
all the faculties and springs, both of soul and body, were most powerfully
affected: for wherever divine holiness resides, there also divine joy must
be present. These two are knit together with an everlasting bond, and make
up the very image of God. Yet, as in this life, the divine righteousness
and holiness are but imperfect in us, so we but taste, while here, only
the first fruits of that joy which shall be fully revealed hereafter.
However, as the righteousness of Christ is verily _begun_ in sincere
believers, so it follows that they also enjoy a _real_ beginning and
foretaste of divine joy and comfort; as those Christians can abundantly
attest, that have learned religion by experience. John 16:22; 2 Cor. 1:5;
Phil. 4:4. Whatever progress, therefore, any one makes in the love of God,
be it more or less, so much of divine joy does he also perceive in his
soul. And this holy and divine love, as it shall in the next life attain
its full perfection, so in that day the Christian’s _joy_ (arising from
love) shall also be _full_, as the Lord himself declares. John 15:11;
16:22. For divine love is the only true life, and the only true joy: but
where this love of God is wanting, there is neither joy nor life; but
death itself, and the everlasting portion of wicked men and devils. Whence
has a father joy? Is it not from the love of his children? Whence has a
bridegroom joy? Is it not from the love of the bride? Isaiah 61:10; 62:5.
But infinitely sweeter must that joy be, which is derived from the love of
our Creator! He not only embraces us as a father does his children, but he
rejoices over us as over his bride; nay, most tenderly kisses us “with the
kisses of his mouth” (Cant. 1:2.), (that is, in Christ, who is his mouth
and word), and coming to us, through Christ with the Holy Ghost, makes his
_abode_ with us. John 14:23. Take heed, however, concerning this image of
God, which consists in a conformity with God, that you do not therefore
think, as if man were made _equal_ with God in holiness. Not by any means.
For God is infinite as to his essence, virtues, and properties; he is
incomprehensible, and without bounds; so that nothing in the world can be
compared with him. Man therefore, even in his first state, could not
properly be said to bear God in him; being designed only to bear his
_image_, as it has been already explained in Chapter I. of this Book.

9. That which has now been stated concerning the image of God, is plain,
true, and beyond all doubt. It cannot be denied, that God created man, to
be a bright mirror of himself: so that if man had been desirous to know
the nature of God, he might, by looking into himself, have beheld God
there, as in a glass, and clearly perceived the image of the Deity within
his own breast.

10. This image was the life and blessedness of man; but the devil, looking
with envious eyes upon this image of God in man, exerted all his art and
cunning to efface it, by raising in man a spirit of disobedience and
enmity against God. Gen. 3:1, etc. This he accordingly effected with a
subtility and haste, that never were since seen. He was not ignorant, that
if man had continued in that state, _he_ would have been the master: but
that if he could be induced to fall from it, that the devil would thereby
become the lord (or rather the tyrant) of fallen man. When, therefore,
with all the powers of his cunning and malice, he could devise nothing
more likely to accomplish his design than that by which he himself lost
his first state or principality, he began, in a seductive manner, to
insinuate into the imagination of the woman, no less than an affectation
of the Divine Majesty. What can appear more divine, or what is there more
noble to be wished for, than to “be as God”? Gen. 3:5. By this cunningly
contrived method, man being therefore circumvented, he lost the divine
image at once; and the image of Satan, consisting in an affectation of the
Divine Majesty, was impressed upon him.

11. This aspiring thought, by which man threw off all his dependence on
God, being thus begotten in the mind; and this haughty arrogance having
once seized the imagination, there followed immediately apostasy from God,
disobedience, and transgression of the commandment concerning the
forbidden tree. Hereupon the image of God was extinguished, the Holy
Spirit departed from man, and the image of Satan was imprinted instead of
that which was effaced. Hence now there are so many men, so many slaves of
the devil. The devil having thus gained his object in subjecting man to
his dominion, most cruelly tyrannized over him; just as a giant may be
supposed to do over a little infant. Hence the understanding in man is
darkened and blinded; the will is, by a complete disobedience, turned from
God; and all the springs and powers of the heart are stirred up against
God in utter malice. In a word, the whole image of God lieth now slain in
man, and the whole race of mankind, being swayed by the satanical nature,
have a seed sown in them full of the deepest malignity. Hence men became
the offspring of Satan, and his living likeness, being poisoned with all
manner of sin and enmity against God. Thus died man! Thus died he the
death everlasting! For as the image of God is the life and salvation of
man, so the departure of this image is the death of man, even death
eternal, and his damnation, which is also called a death “in trespasses
and sins.” Eph. 2:1; Col. 2:13.

12. They best understand this death, who, having been cast into deep
spiritual temptations, sensibly feel the devil’s rage and tyranny over
them. By this he torments the soul beyond what it is in the ordinary power
of sin to effect. Now, unless the Holy Ghost shine in upon the soul under
this terrible affliction, and by darting in some ray of his light comfort
it; the devil slays the man with this death, and racks the soul with the
very anguish of hell itself. Hence all the natural force of the body
sinks, the strength fails, the heart withers and pants, and the very
marrow in the bones consumes away, so that there is no soundness left in
the body. This state is described at large, in Psalms 6 and 38. The word
of God itself, to such a one, seems dead and lifeless: he finds in it no
manner of devotion, no savor of spiritual life. This is the _spiritual_
death, into which the soul is fallen: and while the soul remains thus
spiritually dead, all human holiness, righteousness, excellency, might,
power, glory, honor, arts, and wisdom, can avail nothing. And, truly, man
would undoubtedly perish in this grievous condition, if he were not
supported by divine grace: for nothing but this is able to succor him.

13. Learn, therefore, O man, duly to look into, and rightly to consider
the abominable filthiness of _Original Sin_, as the sink of all
abomination. For by this the hereditary righteousness of God was lost, and
the hereditary unrighteousness of the devil transplanted into men. Hence
the sinner was cast away from God, and doomed to an eternal death: and
this he must certainly undergo, except he obtain forgiveness of sin for
Christ’s sake through faith.

14. But to set the state of fallen man, both as to soul and body, in as
clear a light as possibly I can, I think it well to give a fuller
description thereof in this place; most earnestly entreating every one,
for the sake of God and of his own eternal salvation, to ponder again and
again, and seriously to revolve in his mind that original depravity which
has corrupted our nature. The consequence of this will be, that as a man
beholds his bodily face in a glass, and knows it, so he may also behold in
himself his own wretchedness, and original sin. This will daily influence
him to lament his own distressed condition, and to sigh after Him, who
alone is able to heal us.

15. For the whole Christian life is indeed nothing else, than a constant
wrestling with original sin, and a continual purging away of the same by
the aid of the Holy Ghost, and by true repentance. For, in proportion as
any one mortifies his natural propensity to evil, in that degree is he
renewed after the image of God, even day by day; and they who are not
inwardly mortified by the Holy Ghost, are at best no more than hypocrites,
let them make ever so great a show with an external profession of the
Christian faith. Neither can they expect to enter into the kingdom of God,
since they are not renewed into his image: for whatsoever is not dead to
itself, nor renewed into the image of God by his Spirit, is altogether
unfit for that glorious state.

16. From all this, there may evidently be inferred the absolute necessity
of the new birth, and of the daily renovation of our mind into the image
of God. This necessity will yet more fully appear, when we consider the
image of the devil according as the law describes it. For as the devil not
only does not _love_ God, but rather _hates_ him with his whole heart; so
he has infected man’s soul with the same contagion, and transfused into it
malice against God; so that now man by nature neither loves, honors,
believes, calls upon, nor trusts in God; but as he is filled with enmity
against him, so he flees from him, and shuns him. As the devil is hurried
on with a blind fury, and lives without God and his will; so in like
manner, the soul of man being corrupted by him, leads a _godless_ life,
unmindful of God and of his will. This inward darkness of the mind, is
attended with a frightful destruction of the divine light and image; and
brings forth that abominable sin, in which man, left to himself, saith:
“There is no God.” Ps. 14:1. And by reason of this blindness of heart, all
mankind are become an abomination before God, in all their ways.

17. But notwithstanding so dreadful a night of apostasy, there still
remains a spark of natural light in man’s understanding, by which he might
come to know that there is a God (Rom. 1:20); as also, that this God must
be just, according as all the heathen philosophers teach: but as for the
spiritual life, which is after God and his righteousness, it was wholly
extinguished in man. For conscience, which is the law of God written in
every man’s heart when it was first formed by him, teaches every one what
is good and right. Thus if you look, for instance, upon a person that is
unchaste, there is not one that so much wallows in the filth of the flesh,
but he now and then thinks with himself, “Surely there is a God, and this
God is most pure and undefiled; and so not like to me by any means.” He
cannot but reflect further: “This holy and pure God, must abhor every sort
of pollution and uncleanness; and, therefore, if I would be acceptable to
him, I ought to live chastely, and to abstain from all impurity.” But this
spark of light is soon put out by the filthy lusts of the flesh which
crowd in upon the mind; these overwhelm all good impressions, just as a
spark of fire is swallowed up by a flood of water. The lust of the flesh
is kept within the heart, and the conviction, which began to reprove it,
is soon stifled.

18. From this it plainly appears, that the spiritual life, consisting in
holy love and truth, is in the carnal or natural man utterly abolished.
And thus the wiser sort of heathens, however they might sometimes by the
light of nature maintain both the being of a God, and his providence over
human affairs, were soon carried away with the darkness of their own
hearts, and again called in question that providence which they had before
asserted: so that very little is to be made of what they say on this head.
This their books sufficiently declare. From this hereditary blindness of
heart, and this natural inbred darkness, spring unbelief and doubts. And
because all men are by nature in this degenerate state, they are an
abomination in the sight of God; since there is no faith in them, nor any
filial reliance upon the paternal goodness of God. To this spiritual life,
and to the various operations that proceed from it, the natural man is an
utter stranger; consequently he does not call upon God, but trusts to his
own wisdom, power, and strength. This is the greatest blindness and
darkness of mind possible.

19. From this blindness of heart, further arise both a contempt of God,
and a state of carnal security. As the devil does not humble himself
before God, but is hardened in pride; so has he infected the soul of man
with the same vice, and poisoned it with contempt of God, security, and
presumption. Hence he, like his father the devil (John 8:44), will not
humble himself before God; but is stout and insolent, haughty and
self-willed, and would do everything after his own will, without the least
fear of the Lord to keep him awe. As the devil relies on his own strength
and wisdom, and thereby entirely governs himself; so fallen man, being
infected with the contagion of Satan, acts in conformity with him; and
will always be his own counsellor and master. Moreover, as the devil seeks
his own honor, so does the natural man, who bears his image. He is in
pursuit of self-honor, without any regard to his Maker, whose honor he was
designed to promote. As the devil blasphemes the name of God, and is
ungrateful to his Creator; so it is with man, transformed into his image.
As the devil is unmerciful, wrathful, and revengeful, so is the soul of
man, which he has soured with the same leaven of malice. As the devil
delights to _lord_ it over men, and to please himself with vainglory, so
man, tainted with the same tyrannical ambition, haughtily lifts himself up
above others. He laughs at his neighbor, and shuns his company, as if he
were a worthless, pitiful person, and too great a sinner to be conversed
with. But, O man! thou art to consider over and over again, that in these,
and all other cases, the method of God is not to charge or accuse the
outward members of a man, but the _heart_ only. The heart is the murderer
and the liar, not the hand nor the mouth. It is the soul that is guilty;
and this is therefore everywhere arraigned in Scripture. So when God
commands men to call upon him in the time of trouble (Ps. 50:15), he gives
this command to the soul, not to the lips. And it is the very same in
every other case. Whosoever does not observe this necessary rule in
reading the Scriptures, is blind indeed. He can never have a right
apprehension of original sin, repentance, or regeneration: nay, he cannot
attain to a sound knowledge of any one article of the Christian religion.

20. We have daily before our eyes the extreme wickedness of men, their
horrid pride, savage hatred, barbarous enviousness, and other impious
qualities, with which they tear one another, after the manner of wild
beasts. Many are transported to such a degree of malice, as to be
unconcerned about their own lives, provided they can but hurt or destroy
another. Their neighbor must submit to their pleasure, or expect to have a
snare laid for his ruin. Thus, as the devil himself is a “murderer from
the beginning” (John 8:44); so he stirs up the soul of man to thirst after
the blood of others. For all these inhuman qualities of the heart, this
envy and wrath, this bitterness of mind, this rancor and malice, what are
they but the seed of the devil sown in man, and his express image engraven
upon the soul? Alas! how the devil has portrayed himself in man!

21. God had implanted in man a conjugal affection, that was pure and
honorable; that thence children might be begotten after the divine image.
Nor could there have been a love more holy and heavenly, than that by
which man, in his blessed estate, would have thus propagated the image of
God and mankind at the same time. All would have been for the glory of his
Creator, and the salvation of man. Nay, if man in the state of innocency
could have begotten a vast multitude of children, and have thus propagated
the honor and image of God; nothing, certainly, could have been more
grateful to him than this; nothing more delightful, more full of holy joy
and satisfaction. For these acts would then have proceeded from pure love
to God and to men, as so many images of the Supreme Good. As God found in
the creation of man, a holy pleasure, and delighted in him, as in his
image; so also man would, in like manner, have been sensible of a most
pure and exquisite joy in the procreation of his like, for it would have
been the propagation of God’s image. But, alas! Satan has polluted this
chaste flame of conjugal love with all uncleanness. Men and women,
actuated with a blind transport of lust, begot children _in their own_,
not in God’s likeness. Gen. 5:3. How is the holy bond of matrimony
trampled upon and profaned! How wholly defiled is it with spots of the
flesh, and what a multitude of vices and impurities now shelter themselves
under the sacred name of matrimony!

22. As God is just, the devil is unjust. The devil is therefore a thief, a
plunderer; and being so in himself, has instilled into man’s soul the same
unjust disposition, the same ravenous nature. The devil is a false accuser
(Rev. 12:10), a fallacious reasoner (2 Cor. 11:3), and a treacherous
informer (Job 1:9, 10), as well as a scornful mocker of God and man. Job
2:3, 4, 5. He misrepresents both words and actions, and wrests them to a
wrong sense. Of this artful contrivance he gave a striking instance when
he beguiled our first parents by his craft and subtlety. Gen. 3:5-7. Thus
the soul of man, corrupted by Satan, has received from him, as by
inheritance, a perverse and lying nature. John 8:44. This poison, conveyed
into the soul, is so horrible and so manifold, as to render it altogether
impossible to declare at large the subtile contrivances, and the different
kinds of diabolical art and cunning that proceed from it. Eph. 6:11. Read
Psalm 5:9, Romans 3:13, and James 3:5, 6; and thou shalt find described
therein in the most lively terms, that world of wickedness, which by a
deceitful tongue is drawn forth from the diabolical venom that lurks
within, and that thence spreads itself through the whole man. For God does
not blame the tongue, or the hands alone, but in his law, charges the
fault upon the whole man, yea, upon the heart, as the chief cause of all
the evils committed. See the Commandments, in Exodus 20:16, 17. This ought
to be particularly observed in the whole course of a religious life.

23. And this is that image of the devil, which now, instead of the image
of God, is so deeply engraven on the soul. Hereby man is made to delight
in sinning, and in slandering another, even as the devil’s name imports.
Rev. 12:10. How many, alas! are there, that reckon themselves very good
Christians, and yet will not hesitate to slander their neighbor upon any
occasion that offers; and after they have discharged their venom against
him, will applaud themselves for what they have done. Such a man will say:
“This is just what I have sought for a long while; I am now eased of a
great burden; I seem to be alive again, as I have so finely treated such a
one.” Ah! poor man, thou art to be pitied! How great is thy blindness,
that thou dost not discern who it is that has transformed thee into such a
devil and slanderer; and whose image it is thou carriest about thee! Seest
thou not that this is the very nature of the devil, the unhappy seed of
Satan? Discernest thou not this to be his true temper, which he has
implanted in the soul of man, that it might there display itself, in all
sorts of vices, but more particularly in pride, covetousness, lust, and
slander; even as daily experience abundantly witnesses? Alas, is this thy
wit, and cunning, and wisdom?

24. Behold, O man! the foul, the horrible, the profound corruption of
Original Sin! O how filthy, how unsearchable it is! Consider this again
and again; and descending into thyself, learn there to know the image and
nature of Satan, which, like a gangrene, is spread through thy whole soul,
together with all the dangerous symptoms that attend it. And learn how thy
soul is hence become an abomination before God, and is laid waste in so
dreadful a manner, that no creature is able thoroughly to search out the
malignity of the heart of man. Neither art thou thyself able sufficiently
to explore it, or to explain in words, that detestable venom which is as
rottenness in thy innermost parts. Wherefore, I earnestly beseech and
entreat every one, that he ponder with himself, and seriously reflect on
those things that have been said concerning the _depravity and corruption
of man’s heart_; even as if they had been inculcated a thousand and
thousand times, over and over again. For so great is this virulence, so
malignant and pestilential, as to put it beyond the power of any creature,
either angel or man, ever to root it out, or to cleanse or free our nature
from it. All the powers of men come short of so great a performance. For
how should any one be able to work out his salvation with his own natural
powers, since they all without exception are utterly depraved, and dead to
spiritual things? Man, therefore, must be forever miserable, and eternally
lost in this corruption, unless there come to his help one that is able to
succor, and to apply a healing medicine to so dreadful a disease. This
must be a lord over sin and death, able to subdue so obstinate an evil,
and by his divine virtue, to renew, transform, and purify again the
defiled nature of man. All this is a convincing proof, that
_justification_ cannot be the work of man, but is the work of God only;
and likewise that _regeneration_, or the being born again by the Spirit,
is indispensably needful to the restoring of fallen nature. For in
conformity to the inward principle of corruption, there is now a sort of
necessity that the soul should live a perverse and impious life. Man does
not now hesitate openly to transgress all the commandments of God; and
this is enmity against God. The understanding and will are now so dead,
and so much enslaved by sin, that according to their natural bent, they
are incapable of any love, fear, or reverence for God. They cannot call
upon him, honor him, praise, or worship him; they cannot put the least
trust in him, or turn themselves towards him. Many of the heathens have,
indeed, been illustrious for their good and virtuous deeds, and gained no
small credit by their morality. But it is utterly impossible for nature to
_change the heart_, to turn it to God, and to cleanse it from those sinful
affections that lurk within. This work is to be accomplished only by a
_divine_ power. For notwithstanding all this glittering show of morality
which some make, there still remains the inward root of the tree of evil,
whose fibres stick so fast in the soul, that no human power can ever
destroy them. The utmost that a man can do in so sad a case, is to prevent
the fire from breaking out into flames, so as to consume all that comes
near it; but notwithstanding this damp which is cast upon it, the evil
fire still keeps in, and secretly burns as much as ever.

25. Were not human life, and the management of civil and social affairs
under some check, the whole race of mankind would be destroyed at once,
and rooted up from off the face of the earth. But though the devil has
exercised an exceedingly great cruelty over man, yet God has not suffered
him to pluck up all the natural powers and affections from man’s soul, or
to extinguish the spark of free will which remains in the soul. There
still remain the law of nature and the natural love subsisting betwixt
husband and wife, parents and children. Without this it would have been
impossible for mankind to have long subsisted upon earth. For he who obeys
the unbridled lusts and desires of his corrupt nature, must be looked upon
as the very bane of all society. He entirely ruins, as much as in him
lies, all commerce and dealings betwixt men. It is, therefore, an effect
both of God’s mercy and wisdom, that he has preserved in fallen man this
little flame of natural love: the design of which is, that by the sense of
this love, we might know in some degree the excellency of that spiritual
and divine love which we have lost by the fall of man; and that from
feeling the one, we might be brought to consider the worth of the other,
and to breathe after the recovery of the same. But as to _spiritual_
matters, and such things as more immediately concern the happiness of the
soul, and the kingdom of God, nothing can be more true than that saying of
the apostle, “The natural man receiveth not the things of the Spirit of
God; for they are foolishness unto him: neither can he know them, because
they are spiritually discerned.” 1 Cor. 2:14. That is, man in his natural
state, has not so much as one spark of spiritual and divine light; but is
wholly blind in the things that appertain to the heavenly life, and that
constitute the image of God in the new creature. Man, nevertheless, was
created for this only end, that by means of this spiritual light, he
might, with the inward eye of the soul, contemplate the gracious presence
of God, and his sincere love towards him; and, continually walking with
and before the Lord, absolutely depend upon Him, and submit himself to be
governed by His will and pleasure.

26. The natural man not having so much as one spark left of this spiritual
light, it cannot but be that all men must abide in their natural
blindness, unless they be enlightened by God himself. This is that
hereditary spiritual blindness, which utterly incapacitates us for the
knowledge of such concerns as relate to the kingdom of God. But if it
happen, as too often it does, that a man besides this, indulge in evil
practices, then that spiritual blindness is followed still by another,
even natural blindness, which produces mournful effects in the fallen
soul. For by so prevailing a wickedness, that weak glimmering light which
yet sparkles in man, and would reason him into _outward_ honesty of life,
is at last totally extinguished; and the soul is struck with utter
blindness and darkness of heart, and must forever continue so, unless
Christ enlightens it.

27. What art thou, then, O man, unless Christ by his Spirit regenerate
thee, make thee a new creature, and transform thee into the image of God?
This new creation, necessary as it is, is, however, only _begun_ in this
life, and must struggle under the weight of many infirmities. If thou dost
but look into thyself, even after thou art become a new creature through
the Holy Ghost, it will plainly appear that the image of God is but
slightly delineated, and, as it were, shadowed out in thee. Dost thou not
see, that faith, hope, charity, and the fear of the Lord, are as yet but
weak, and hardly able to advance beyond the first principles of the
Christian life? Dost thou not see how slender thy humility is, and how
deeply the sin of distrust, pride, and impatience, is rooted in thy
breast? Dost thou not find thy devotion weak and languid; and thy charity
towards thy neighbor comparatively cold? How tender a spark of pure
chastity remains in the heart; and how vast a fire of carnal desire burns
within! How faint the one, how violent the other! How great still are thy
self-love, self-honor, and interest, sins that lurk within, and do not
always outwardly appear! And how fierce is the tide of evil concupiscence
which flows in upon thee, and disturbs thy inward repose! Whence it
follows, that to the very last moment of our lives, we must, by the Spirit
of God, continually wrestle with the old Adam, and with the image of
Satan. All this urges us incessantly to pray, sigh, and seek, till the
Divine Spirit be bestowed upon us, in order to destroy the image of Satan
daily, and to restore the image of God to us.

28. From all this, thou canst easily understand, O man! that thou art
never to rely on thine own strength; but entirely to cleave to the grace
of God, which alone is able to work all this in thy soul. All things are
to be sought and obtained from and by Christ through faith. From Him thou
art to receive divine knowledge and wisdom, against thy own blindness; his
righteousness, against all thy unrighteousness; his holiness against all
thy impurity; a full redemption, power, and victory, against death, hell,
and the devil. From Christ thou must obtain remission of all thy sins,
against the kingdom of sin and Satan, and against all the combined powers
thereof; and, lastly, everlasting happiness, against all spiritual and
bodily adversities and troubles. In this order, life eternal is to be
derived from Christ. But of this, more shall be said in the Second Book of
this volume.




Chapter XLII.


In This Concluding Chapter The Reasons For Adopting The Method Observed In
  Book I. Are Explained; The Duty Of Guarding Against Spiritual Pride Is
Described, And The Truth Is Set Forth That True Spiritual Gifts Cannot Be
                         Obtained Without Prayer.


    _What hast thou that thou didst not receive? now if thou didst
    receive it, why dost thou glory, as if thou hadst not received
    it?_—1 COR. 4:7.


I regard it as necessary, before I conclude this Book, to call the
reader’s attention to several points.

2. In this Book, _repentance and its fruits_, have, for various reasons,
been explained at large, and in different ways. Most of the Chapters in
this Book, accordingly, treat upon the fruits of true repentance; such as
our renovation in Christ, the daily mortification of the flesh, the
practice of self-denial, contempt of the world, the exercise of charity,
etc. For therein we find the beginning and foundation of true
Christianity, of a holy life, and of salvation itself, through true faith.
So, too, no solid comfort can ever be tasted in the heart of man, unless
he be thoroughly acquainted with the nature of Original Sin, that
dreadful, mortal, and diabolical evil, which is like an infernal poison
(ah, it is impossible sufficiently to describe and deplore it!) and has
proved the seed of a multitude of fatal and pernicious fruits. All the
books of comfort, and all the promises with which the Gospel abounds,
afford no substantial consolation to a man, except he be first thoroughly
humbled by a sense of his misery, and of that awful evil, Original Sin.
Man, in this fallen state, is too apt to flatter himself, and to look for
comfort, before a thorough search has been made into his own sinful
condition, degeneracy, and apostasy from God. Nature is concerned for
comfort more than for a cure.

3. But this is very preposterous, and altogether against the tenor of
Scripture, and the method of salvation therein explained. Our Lord says,
“The whole need not a physician, but they that are sick.” Matt. 9:12. No
cure can be expected, no medicine can be prescribed, no comfort can be
applied, nor can Christ himself, the great Physician of souls, be of any
benefit at all, so long as a man, thinking himself well, is not sensible
of those deep distempers that rage in his soul. Hence a true Christian’s
life consists in a _daily crucifixion_ of the flesh, and of all its sinful
propensities. O that every one might lay this earnestly to heart! No man
can belong to Christ, or have a share in his merits, but he that regulates
his life according to this rule. Now, such a soul shall not be left
comfortless in the end; but, shall be refreshed with divine consolation.
No sooner is a soul thoroughly humbled by a lively sense of inbred
corruption, and the infectious influence it hath on all the actions, than
it is raised again by those suitable grounds of comfort which the Gospel
affords. In all this, the operation of the Divine Spirit, and man’s
meditation on the word of promise, concur, and bring over the soul to
Christ, who is both willing and able to heal her, and to turn her mourning
into permanent gladness. He who will enter upon this course of true and
sincere repentance, must be careful, at the same time, not to be shaken by
the foolish judgment which this impious world will be apt to pass upon the
whole design of true Christianity. Let the profane worldling think ever so
much of his own natural parts and wisdom, it is certain that he is
altogether blind in the things of the Spirit of God, and most ignorant.
And though he may exercise his reasoning faculty on things that are far
above his reach and capacity, yet while he has no knowledge of the
wretchedness of his own nature, and of those spiritual diseases that
spring from it, he continues an utter stranger to spiritual concerns. He
does not understand what Adam and Christ are, or how Adam is to die, and
Christ to live in us again. And as he disdains to learn what he knows not,
he must forever remain in darkness and ignorance. Nor will he ever be able
in that state to obtain any insight into the grounds and properties of
true repentance, faith in Christ, and the new birth, wherein true
Christianity consists, and whereby he might be rescued from everlasting
ruin.

4. The next thing which I would mention at the close of this Book, and
which thou art carefully to avoid, is the sin of _spiritual pride_, after
God has begun to implant in thee, by his grace, spiritual gifts, new
virtues, new habits of mind, and new knowledge. See that thou ascribe
these attainments not to thy own power, wisdom, or industry, but to the
grace of God. Carefully avoid taking up thy rest in those virtues and good
dispositions that are formed within thee; and never confide in them as
_means_ of thy justification before God. For as they are yet marked by
various defects and imperfections, so they can never pass for the perfect
righteousness of God. Never seek thy own honor and glory by the gifts
which God has been pleased to bestow upon thee. On the contrary, use them
with humility and fear, divesting thyself of all selfish designs, and
returning all thou hast unto Him, who is the true Disposer and Author
thereof. Do not say in thy heart: “I have now a strong faith, fervent
charity, much knowledge, many gifts;” for these suggestions are the
_tares_, which the enemy of thy soul sows among the wheat while thou
sleepest.

For, (_a_) none of these gifts are thine, but God’s only, without whose
illumination and all-quickening power, thou art but a lifeless lump of
clay. These gifts are no more thine, than the light and heat of the sun
are the earth’s, which is warmed and penetrated by them. Thou art, at the
best, but the casket to hold the jewels; and the glory of these no more
belongs to thee, than the lustre of a precious stone belongs to the box in
which it is kept. Is it not, therefore, great folly to boast of the goods
of another, which are laid up in thee?

(_b_) Thou art to consider, that, as the lord of a treasure may lodge his
treasure wherever he pleases, and remove it as he thinks fit; so God, in
like manner, may deposit his heavenly treasure in thee, and take it away
again, as he sees proper. Him, therefore, thou oughtest to fear with holy
reverence, and at the same time carefully beware of spiritual pride and
presumption: for this would issue in the inevitable loss of the celestial
jewel committed to thy trust. “Be not high-minded, but fear.” Rom. 11:20.

(_c_) Thou art, further, to consider, that the righteous God will call
thee to an exact account of all he has intrusted to thy care. The more
thou hast received, the more will he require at thy hands.

(_d_) In the midst of all thy gifts, do not think that thou hast received
all that the Lord has in store for his children. Ah! beloved Christian! be
thy attainments ever so high and excellent, they are hardly the beginning;
there is yet much which thou lackest.

(_e_) Seriously consider, that no good and perfect gifts are obtained or
preserved except by _prayer_: for every good and perfect gift descendeth
from God. James 1:17. Whatever thou seemest to possess without this, is
but a lifeless shadow, a seed bearing no fruit, but withering away. For
without prayer, no heavenly gift can descend into the heart of man. The
reader is desired to peruse what is said on the subject of Prayer in the
_Second_ Book of this Work. There are two things which thou must chiefly
regard in thy prayers and application to the Lord: _first_, That the
_Image of Satan be destroyed in thee_; as unbelief, pride, covetousness,
lust, wrath, etc.; _secondly_, That the _Image of God be restored __ in
thee_; in which are contained faith, love, hope, humility, patience,
meekness, and the fear of the Lord. These two, that is, the destruction of
the satanic, and the restoration of the divine image, are illustrated in
the Lord’s Prayer. This prayer makes both _against_ thee, and _for_ thee.
If the name of God alone is to be hallowed, then thy name must be debased
and thy haughtiness be pulled down. If the kingdom of God shall come, then
certainly the devil’s kingdom must be overthrown in thee. If thou desirest
that the will of God should be done, then truly thine own must be
renounced.

These are the two parts into which any useful prayer-book or method of
prayer may be fitly digested; an order which is clearly exhibited in the
prayer of our Lord, so far as it respects those heavenly and eternal
benefits and gifts which we are directed to seek. Nay, in the Lord’s
Prayer, all the treasures both for soul and body, and all the things which
we need both for this life and that which is to come, are summed up. And
there is no question, but that the Father in heaven, according to his
paternal compassion, will readily grant, what the Son of his love has so
strongly commanded us to ask.





BOOK II.




Preface To The Second Book.


As in nature, my dear Christian reader, the destruction of one thing is
the production of another; even so is it in a true Christian life. The
old, carnal man must be destroyed and pass away, that so the new spiritual
man may be produced in his place. And as our carnal life is directly
contrary to the holy life of Christ (which in the preceding Book is
sufficiently declared); it is absolutely needful that we renounce this
carnal life, before we can attain the spiritual life of Christ, or follow
him in those steps which he has been pleased to leave us. Thus, for
instance, thou must put an end to thy pride, before thou canst be truly
humble; thou must cease from wrath, before thou canst possess the virtue
of meekness. And this is the reason why the spiritual Christian’s life
ought to proceed from true _repentance_. This is also the design and
substance of the preceding Book, as plainly appears both from the order in
which the chapters are arranged, and from the _Conclusion_ appended to the
whole Book.

2. Since, however, there will be occasion to treat of the doctrine of
repentance in some chapters of this Second Book, I shall now give some
account of the whole method into which this Book is digested. As the main
design of the First Book was to lay open the nature of Original Sin, and
the deadly influence which it has upon all our actions; so it is but fit
that the Second Book should begin with JESUS CHRIST, that everlasting
wellspring of man’s salvation, in whom alone we find help and a remedy
against the destructive poison of Original Sin, and against that flood of
calamities and miseries which thence proceeds. All this on man’s side, is
effected by FAITH, apprehending that salvation which is merited by Christ.
This matter is explained in the first three chapters of this Book. As,
however, that _faith_ which leads the soul to this fountain, and draws
thence effects so excellent and good, also brings forth living and sound
_fruits_; the next three chapters (IV-VI), are spent in describing the
same more at large. But, even as the fruits of righteousness and of the
Spirit are to grow up in us and wax strong, so must the fruits of the
flesh, in proportion, decay and decrease. And this is the daily,
effectual, and unfeigned repentance, wherein a Christian ought constantly
to be employed, if ever the flesh be mortified, and the Spirit be restored
to dominion. It was, therefore, judged expedient, to give here a clear
description of the difference betwixt the flesh and the Spirit, and of the
properties of a daily repentance. Here consult Chapters VII-X. But
inasmuch as from this habitual repentance, and the mortification of the
_old_ man (the life of a true Christian being nothing else but a constant
crucifixion of the flesh), the _new_ man is daily to come forth, it is
impossible to find a more perfect pattern, than that which our Lord Jesus
Christ himself has left us. And for this reason, the life of Christ ought
to be a mirror unto us, in which to view ourselves and him; and by
beholding him, to embrace the more freely his poverty and reproach, his
contempt and sorrow, his cross and passion, his agony and death. And this
holy life of Christ is the death of the flesh, and is accompanied with the
exercise of prayer, love, and humility. This is set forth at large in
Chapters XI-XXV.

3. Thus are the humility and lowliness of Christ a true ladder of
ascension for a penitent soul; by means of which we ascend into the heart
of God, as of a loving Father, and calmly repose in his paternal
affection. It is the _human_ nature of Christ with which we begin our
spiritual life, and rising up higher and higher, arrive at last at his
_divine_ nature. It is then that we contemplate in Christ the heart of our
Father in heaven. It is then that we behold him as the sublime, the
everlasting, essential, and infinite Good; we behold him as the
immeasurable omnipotence, as the unfathomable mercy, the unsearchable
wisdom, the purest holiness, the unspotted and endless righteousness, the
most perfect goodness, the noblest beauty, the most perfect graciousness,
and, at last, as the most joyful salvation. These points, as they chiefly
make up Christian contemplation, so they are explained in Chapters
XXVI-XXXIII. But because no one can ever arrive at this state without
prayer, hence the ensuing ten Chapters (XXXIV-XLIII), treat upon the
nature of _prayer_, and the exercise of divine _praise_. And since this
life, grounded on maxims of sound and unfeigned religion, will soon be
attended with _crosses_ and _tribulations_, there follow fifteen Chapters
(XLIV-LVIII), wherein are considered the _cross_ of Christians, and the
virtue of _patience_, the practice of which is thereby exceedingly
promoted. To all this, something is added of the nature and conquest of
those deep _spiritual temptations_, with which Satan harasses those that
adhere to the Lord, and who endeavor to be faithful to the end.

God grant that we may all be true followers of Christ, not ashamed of his
holy life; but follow the Lamb whithersoever he goeth, and be led at last
to the living fountains of waters, where the Lord will wipe away all tears
from our eyes! Amen.

JOHN ARNDT,
General Superintendent in the Principality of Lüneburg.




Chapter I.


Jesus Christ, The Son Of God, Is Given To Us By Our Heavenly Father As Our
   Help Against The Damnable And Deadly Poison Of Original Sin, And The
    Pernicious Fruits Thereof, As Well As A Protector Against All The
           Calamities And Evils Both Of The Body And The Soul.


    _With joy shall ye draw water out of the wells of salvation._—ISA.
    12:3.


As our distemper is exceedingly great, mortal, damnable, and out of the
power of any creature to remove; therefore it is needful that we should
have a remedy proportioned to the disease; a high, a divine, an
everlasting, remedy and help, entirely derived from the pure mercy of God.
As our original disease was caused by the wrath, hatred, and envy of the
devil (Gen. 3:1): so God, in tender compassion, was moved to heal the
mortal wound of our sin by his infinite mercy. And as Satan had used his
utmost endeavors and subtlety, in order to infect, slay, and condemn us,
God was pleased, in his infinite wisdom, to give us his beloved Son, in
order to restore us to that life, happiness, and salvation which we had
lost. Hence he has made the precious blood of Christ to be the grand
restorative of our nature, and the cleanser from all the contagion of sin.
He hath given us his quickening flesh, to be our bread of life; his holy
wounds, as a sovereign balsam to heal our wounded condition; and his
precious death, to be an abolition of our death, both temporal and
eternal. 1 John 1:7; Acts 20:28; John 6:32, etc.; Isa. 53:5; 25:8.

2. But so disabled, so weak, and undone, is fallen man, that he cannot so
much as apply this precious medicine even when it is freely offered: so
little health, so much weakness is there in him. Nay, we even, by nature,
strive against our cure, and reject the remedy which should help
us.—Wherefore, O Lord, unless thou shouldst draw me after thee (Cant.
1:4), and, as a faithful physician, administer to me what thou hast
ordered, the best prescriptions will avail me nothing. Take me, therefore,
entirely into thine own hands, and trust me not to myself. If I be left to
myself, the eternal ruin of my soul will be my lot. Therefore “turn thou
me, and I shall be turned: heal me, O Lord, and I shall be healed; for
thou art my praise.” Jer. 31:18; 17:14. As long as thou keepest back thy
mercy, and hidest thy face from my sorrow, I shall remain in a diseased
condition. Ps. 30:3. Whilst thou forbearest to quicken me, I am tied down
by the chains of death. Therefore I cry with David, “I am poor and needy;
make haste unto me, O God. Thou art my help, and my deliverer; O Lord,
make no tarrying.” Ps. 70:5.

3. O blessed Lord! shall not thy mercy be strong enough to raise a sick
soul from her languishing illness? a soul that is not able to raise
herself? Wilt thou not condescend to come to me, since it is not possible
that I should come to thee? Didst thou not love me, even before I had so
much as a thought of loving thee again? Thy mercy is so prevailing and so
strong, that it has even overcome thyself. Was it not mercy that nailed
thee to the cross, and gave thee up to death? What is so strong as to
encounter and conquer thee, if it be not the strength of thy own mercy?
What has might sufficient to apprehend thee, and to bind and conduct thee
to death, but thy love only, wherewith thou hast loved and quickened us,
when we were dead in trespasses and sins? Eph. 2:1. For thou wouldst
thyself undergo the pangs of death, rather than suffer us to be forever
bound over to death and eternal damnation!

4. Thy mercy, O Lord, has made thee all our own, and put a title to all
thy merits into our hands. When thou becamest a tender infant, it was
wholly for our sakes, unto whom thou art “born a child.” Isa. 9:6. When
thou wast made an offering for our sins, and when thou wast slain as an
innocent lamb on the cross, it was to give up thyself unto us, and freely
to impart unto us all things beside. O excellent gift of God! a good
wholly appropriated to us, even our own peculiar good and treasure!

(_a_) Behold! beloved Christian, the wisdom of God! God has by means of
this everlasting good made himself our own property, that he might thereby
in return make us _his own_. For having purchased us “with a price,” we
are no longer our own, but his who hath bought us. 1 Cor. 6:19, 20. For
whosoever receives so excellent a gift, receives also the Giver himself,
from whom it proceeds. And again, whosoever possesses any good as his own,
he makes it his own to all intents and purposes, and to the best advantage
he can. Thus, likewise, is CHRIST become thy own and proper GOOD. Thou
canst apply him in such a manner, as to obtain by him everlasting life and
salvation.

(_b_) CHRIST is become the true medicine of thy soul, to restore thee—thy
meat and thy drink, to refresh thee—thy fountain of life, to quench thy
thirst—thy light, in darkness—thy joy, in sadness—thine advocate, against
thy accusers—wisdom, against thy folly—righteousness, against thy
sin—sanctification, against thy unworthiness—redemption, against thy
bondage—the mercy-seat, against the judgment-seat—the throne of grace,
against thy condemnation—thy absolution, against thy fearful sentence—thy
peace and rest, against an evil conscience—thy victory, against all thine
enemies—thy champion, against all thy persecutors—the bridegroom of thy
soul, against all rivals—thy mediator, against the wrath of God—thy
propitiation, against all thy trespasses—thy strength, against thy
weakness—thy way, against thy wandering—thy truth, against lying and
vanity—thy life, against death. He is thy counsel, when thou hast none to
advise thee—thy power, in the midst of thine infirmities—thy Everlasting
Father, when thou art forsaken and fatherless—thy Prince of Peace, against
the adversary—thy ransom, against thy debt—thy crown of glory, against thy
reproach—thy teacher, against thy ignorance—thy Judge, against thy
oppressor—thy King, to destroy the kingdom of Satan—thine everlasting High
Priest, to intercede for thee.

5. (_a_) Consider now, O Christian, what an excellent gift the Lord JESUS
CHRIST is. Let it be thy daily prayer and supplication to make a true
saving use of all those heavenly benefits, and to improve all the
_offices_ of Christ to the end for which they are designed. If he be thy
Medicine (Matt. 9:12), fear not but thou shalt be healed: since he is thy
Bread (John 6:51), thy soul shall be filled. Is he to thee a Fountain of
Life (Isai. 12:3), then truly thou shalt thirst no more. Is he to thee a
Light (John 8:12), then thou shalt remain no longer in darkness. Is he thy
Joy (Luke 2:10), what then shall afflict thee? Is he the Advocate (1 John
2:1) that pleads thy cause, what adversary shall cast thee? Is he thy
Truth, who shall deceive thee? Is he thy Way, who shall make thee to err?
Is he thy Life (John 14:6), who shall slay thee? Is he thy Wisdom, who
shall seduce thee? Is he thy Righteousness, who shall condemn thee? Is he
thy Sanctification, who shall reject thee? Is he thy Redemption, who shall
imprison thee? 1 Cor. 1:30. Is he thy Peace (Eph. 2:14), who can disturb
thee? Is he thy Mercy-Seat (Rom. 3:25), who can arraign thee? Is he thy
Throne of Grace (Heb. 4:16), who can give sentence against thee? Is he thy
Discharge and Absolution (Colos. 2:14), who then dares impeach thee? Is he
the Champion and the Captain of thy Salvation (Heb. 2:10), who shall be
able to stand against thee? Is he thy Bridegroom (John 3:29), who then
shall snatch thee from him? Is he thy Ransom (1 Tim. 2:6), who will arrest
thee? Is he thy Crown of Glory (Heb. 2:7), who then shall reproach thee?
Is he thy Master (John 13:13), and Teacher, who then shall correct thee?
If he be thy Judge (2 Thess. 1:9), who shall oppress thee? If he be thy
Propitiation (1 John 2:2), who shall accuse thee? If he be thy Mediator (1
Tim. 2:5), who shall set God against thee? If he be thy Advocate (1 John
2:1), who shall prosecute thee? Is he thy Immanuel (Isai. 7:14), who shall
be against thee? Is he thy King (John 12:15), who shall expel thee out of
his kingdom? Is he thy High Priest (Heb. 7:25), who can refuse his
intercession and sacrifice? Is he thy Saviour (Matt. 1:21), who shall
destroy thee?

(_b_) How canst thou have a more excellent, a more valuable present? It is
a present of greater worth than thou thyself, than all mankind, and all
the world besides. It is a present that infinitely surpasses all the sins,
miseries, and calamities of the whole world. Christ hereby is all our own,
both as to his divine and his human nature. It was by sin we had forfeited
the richest of all treasures, the Sovereign Good, even God himself: and it
is by Christ, that all is made up again, and God himself given to us as
our property. And for this reason, Christ is called Immanuel (Isai. 7:14),
(which being interpreted is, _God with us_), that in him we might have
both a God and a Brother.

6. (_a_) Consider now, O Christian! what an immense, what an infinite good
thou hast in Christ thy Redeemer, and to what spiritual benefits thou art
entitled by him. If people were but better acquainted with the sources of
this heavenly comfort, then no cross, no affliction, would seem any longer
insupportable to them; because Christ would be all in all, and by his
presence alleviate the miseries of this life. Christ himself is ours not
only as a crucified Christ, but also as he is glorified, together with all
the majesty that resides in him. “All things are yours, whether Paul, or
Apollos, or Cephas, or the world, or life, or death, or things present, or
things to come; all are yours; and ye are Christ’s; and Christ is God’s.”
1 Cor. 3:21-23.

(_b_) Alas! poor, miserable, accursed, and condemned sinners, that we by
nature all are! How came we to be favored and honored with so high and
inestimable a gift? For thou, O Lord Jesus, art to us—Jehovah our
Righteousness—a Mediator between God and man—our everlasting Priest—the
Christ of God—a Lamb without spot—our propitiatory oblation—the fulfilment
of the law—the Desire of the patriarchs—the Inspirer of the prophets—the
Master of the apostles—the teacher of the evangelists—the light of the
confessors—the crown of the martyrs—the Praise of all the saints—the
resurrection of the dead—the first-born from the dead—the glory of the
blessed—the consolation of the mourners—the righteousness of sinners—the
hope of the afflicted—the refuge of the miserable—the entertainer of
strangers—the fellow-traveller of pilgrims—the way of them that were
mistaken—the help to them who were forsaken—the strength of the weak—the
health of the sick—the protector of the simple—the reward of the just—the
flaming fire of charity—the Author of faith—the anchor of hope—the flower
of humility—the rose of meekness—the root of all the virtues—the exemplar
of patience—the enkindler of devotion—the incense of prayer—the tree of
health—the fountain of blessedness—the bread of life—the Head of the
church—the bridegroom of the soul—the precious pearl—the rock of
salvation—the living stone—the heir of all things—the redemption of the
world—the triumphant Conqueror of Hell—the Prince of Peace—the mighty lion
of Judah—the father of the world to come—the guide to our heavenly
country—the sun of righteousness—the morning star—the inextinguishable
light of the celestial Jerusalem—the brightness of the everlasting
glory—the unspotted mirror—the splendor of the divine majesty—the image of
the paternal goodness—the treasure of wisdom—the abyss of eternity—the
beginning without beginning—the word upholding all things—the life
quickening all things—the light enlightening all things—the truth judging
all things—the counsel moderating all things—the rule directing all
things—the love sustaining all things—the whole comprehension of all that
is good.

(_c_) This is the great and infinite gift, which God has so freely
bestowed upon mortal men.




Chapter II.


The Manner In Which The Christian Should Apply And Appropriate To Himself
                  The Consolation Noticed In Chapter I.


    _The Son of man is come to seek and to save that which was
    lost._—LUKE 19:10.


The _first_ or chief foundation on which the Christian depends, when he
derives consolation from the doctrines of the remission of sin, and of the
merit of Christ, consists in the _universal_ extent of the divine
_promises_; of which that mentioned above is not the least considerable.
For if Christ came to save those that are lost, who can possibly doubt,
that he will also seek and save _thee_, since thou art of the number of
the lost. It is also said, that God, “commandeth all men everywhere to
repent; because he hath appointed a day, in the which he will judge the
world in righteousness.” Acts 17:30, 31. This argument is full of
consolation. As if the apostle had said, Christ will judge the world; and
_therefore_ God commandeth _all_ to repent, that all may escape the
dreadful sentence of eternal damnation. This is confirmed by St. Peter,
who tells us, that God “is not willing that any should perish, but that
all should come to repentance.” 2 Peter 3:9. All which passages plainly
assert the universal grace of God, extending itself to _all_ men.

2. The _second_ foundation is the divine _oath_. In order that no room
might be left to doubts and scruples in this grand article, God has
confirmed the universal promise of grace with an _oath_. “As I live, saith
the Lord God, I have no pleasure in the death of the wicked, but that he
turn from his way and live: none of the sins that he hath committed, shall
be mentioned unto him.” Ezek. 33:11, 16. As if he had said, How can I
delight in the death of a sinner, who am Life itself? Let but the wicked
be converted, and he shall certainly live.—Behold! God desires sinners to
be converted! And dost thou doubt, that thou, who art a sinner, art by God
solicited to conversion? When the apostle explains this oath, he says,
“This is a faithful saying, and worthy of all acceptation, that Christ
Jesus came into the world to save sinners.” 1 Tim. 1:15. But if Christ
came into the world with an intent to save sinners, thou art undoubtedly
one of the number of those whom he came to save.

3. In order to show that the Lord will not retain the remembrance of sin,
he hath no less than three times engaged his word. First, by the prophet
Isaiah, “I, even I,” says he, “am he that blotteth out thy transgressions
for my own sake, and will not remember thy sins.” Isa. 43:25. Secondly, by
Jeremiah he hath thus expressed his mind: “This shall be the covenant: I
will forgive their iniquity, and I will remember their sin no more.” Jer.
31:33, 34. And, thirdly, by the prophet Ezekiel, “If the wicked,” says he,
“will turn from all his sins that he hath committed, he shall surely live,
he shall not die. All his transgressions that he hath committed, they
shall not be mentioned unto him.” Ezek. 18:21, 22. This is the divine act
of oblivion, solemnly declared in favor of all returning sinners, without
exception.

4. Now the cause or reason why God promises that he will not remember sin
any more, is no other than the all-sufficient satisfaction and
reconciliation wrought by Christ. For whatever is entirely paid, yea, over
and above paid, should be altogether buried in an everlasting oblivion.
Now, God being once perfectly reconciled and satisfied by the most holy
and most complete sacrifice of Jesus Christ, he can no longer be angry,
nor perpetuate the remembrance of our transgressions.

5. The same oath is repeated in the prophet Isaiah, “Look unto me,” says
the Lord, “and be ye saved, all the ends of the earth: I have sworn by
myself; the word is gone out of my mouth in righteousness, and shall not
return.” Isa. 45:22, 23. Which oath, the Epistle to the Hebrews explains
in this manner: “Wherein God, willing more abundantly to shew unto the
heirs of promise the immutability of his counsel, confirmed it by an oath:
that by two immutable things, in which it was impossible for God to lie,
we might have a strong consolation, who have fled for refuge to lay hold
upon the hope set before us: which hope we have as an anchor of the soul,
both sure and steadfast.” Heb. 6:17-19. That is, God, by his counsel and
promise, having confirmed them with an oath, hath more than sufficiently
sealed and established his gracious will; that so none might be
discouraged.

6. The _third_ foundation is the eternal covenant of grace, which consists
in the pardon of sin: “This shall be the covenant: I will forgive their
iniquity, and I will remember their sin no more.” Jer. 31:33, 34. And this
covenant or testament, because confirmed by the death of Christ, is
therefore everlasting. To the same purpose the Lord says by the prophet:
“Neither shall the covenant of my peace be removed, saith the Lord, that
hath mercy on thee.” Isa. 54:10. And again, “I will make an everlasting
covenant with you, even the sure mercies of David” (i. e., Christ). Isa.
55:3. And Moses declares the same: “The Lord thy God is a merciful God: he
will not forsake thee, neither destroy thee, nor forget the covenant of
thy fathers which he sware unto them.” Deut. 4:31. And again we read: “He
will ever be mindful of his covenant.” Ps. 111:5. On which eternal
covenant, that we might the more firmly rely, he hath renewed and
established it with every one by Holy Baptism, which therefore is called
“The answer (or covenant) of a good conscience towards God.” 1 Peter 3:21.
For this end, Christ himself was baptized in Jordan, and thereby entered
with us into this covenant. Matt. 3:13.

7. The _fourth_ foundation is the death of Christ, by which the covenant
or testament of God was ratified. But if any ask, For whom did he die? St.
Paul answers, that “he died for ALL.” 2 Cor. 5:14, 15. And St. John says,
“He is the propitiation for the sins of the whole world.” 1 John 2:2. So
John the Baptist said: “Behold the Lamb of God, which taketh away the sin
of the world.” John 1:29. This, the apostle explains in the following
comforting manner: “As by the offence of one, judgment came upon all men
to condemnation; even so by the righteousness of one, the free gift came
upon ALL men unto justification of life” (Rom. 5:18): where a comparison
is made betwixt Christ and Adam. As if he had said, “Since the offence of
Adam hath been so strong, as to make all men sinners; shall not the
righteousness of Christ be far more powerful to make them righteous? If
sin hath abounded, shall not grace much more abound?” The same apostle,
having occasion to show that the merit of Christ is universal, and extends
itself to all, thus reasons: “For there is one God, and one mediator
between God and men, the man Christ Jesus; who gave himself a ransom for
all.” But if this be true, it also follows, “that God will have all men to
be saved, and to come unto the knowledge of the truth.” 1 Tim. 2:4-6. On
all this Paul remarks, that God, by “Christ hath reconciled all things to
himself, whether they be things in earth, or things in heaven.” Col. 1:20.
And again: “God spared not his own SON, but delivered him up for us ALL.”
Rom. 8:32. In this number, reckon also thyself, because “God is no
respecter of persons.” Acts 10:34. Since, therefore, Christ died for
sinners, thou, who acknowledgest thyself to be one, must necessarily have
an interest in his death, and in all the benefits purchased by it.

8. The _fifth_ foundation is the universal call, grounded upon the
universal merit of Christ. The latter was exhibited for the sins of the
whole world, and it was proper that it should be preached to all
creatures. Matt. 9:13. Now since Christ declares: “I came not to call the
righteous, but sinners to repentance” (Mark 16:15), it follows, that thou
also, because thou art a sinner, art called. But called to what? To
repentance. And why? That thou mayest obtain remission of sin, through
faith. “It behooved,” says the Lord, “that repentance and remission of
sins should be preached in the name of Christ among all nations.” Luke
24:46, 47. And the apostle affirms, that “the gospel was preached to every
creature which is under heaven.” Col. 1:23. But to what end did God cause
it to be preached? Surely for no other end than that thereby faith might
be kindled and established among men, according to that saying of the same
apostle: “How shall they call on him, in whom they have not believed? and
how shall they believe in him, of whom they have not heard?” Rom. 10:14.
Whenever, therefore, God calls us to repentance, far be it from us to
think that God calls us in vain, or without a real design to save us.
Surely God does not deceive us: but in this serious affair he seriously
calls upon us, that we may embrace his mercy, and accept the offer of
grace. Hence he is also angry with those who make light of his supper, and
disdain to come to his feast. Matt. 22:7. Whereas, to those who obey his
call, through faith, he hath given his promise, full of heavenly comfort
that “whosoever believeth in him, shall not perish, but have everlasting
life.” John 3:16. Nay, he hath graciously promised to preserve the same
faith unto the end, even till the salvation of the soul, which is the end
of faith, be secured. Phil. 1:6; 1 Pet. 1:9.

9. The _sixth_ foundation is the inward testimony of the divine Spirit in
us, who seeks after righteousness, and seals us unto the day of
redemption. Rom. 8:16; Eph. 4:30. This Spirit incessantly rouses and
awakens the conscience. He reproves without intermission, convinces of
sins, and sets them before thine eyes. He summons thee to repentance,
calls thee inwardly in thy heart, strives with thee, and leaves nothing
untried, in order to keep thee from every sin, and lead to thy conversion.
John 16:8. These things thou canst not conceal, though ever so desirous to
do it. This witness of Christ in thee, is never silent: and though thou
shouldst stop thine ears against him, yet shalt thou be compelled to hear
him _inwardly_. And if thou shouldst desire to reject his summons, yet
must thou feel the internal energy of his correction. All this is a
convincing, strong, and unquestionable proof, that “God would have thee to
be saved.”

10. The _seventh_ foundation consists of the examples of sinners, whom
God, upon their conversion, hath received into favor. Surely “there is
none righteous,” of himself, “no, not one.” Rom. 3:10, 23. Not only David,
Manasseh (2 Chron. 33:11-13), Peter, Paul, Mary Magdalene, and Zaccheus;
but “ALL of us are sinners, and come short of the glory of God.” There is
none innocent in his sight. Whatever favor God shows to one, the same he
offers to all the rest; since he “is no respecter of persons.” Acts 10:34.
We all are saved by grace, without any merit of our own, and all stand in
need of a gracious pardon of sin: for, “if thou, Lord, shouldest mark
iniquities, O Lord, who shall stand?” (Ps. 130:3), and if thou enterest
into judgment, “in thy sight shall no man living be justified.” Ps. 143:2.

11. The _eighth_ foundation is, that the merit of Christ is not only
sufficient, but even more than sufficient for the sins of all men, how
numerous, great and heinous soever they may be. Why then shouldst thou
exclude thyself, and refuse to share in the benefits of the ransom which
Christ paid? Is it not infinitely greater than the sins of the whole
world? For as thou art of the race of men, so thou canst apply to thyself
that word of the Lord, “The Son of man is not come to destroy men’s lives,
but to save them” (Luke 9:56): and that of St. Paul, “God was in Christ,
reconciling the world unto himself” (2 Cor. 5:19): and again, that of St.
John, “He is the propitiation for the sins of the whole world” (1 John
2:2); that is, for all the sins of every man in particular.

12. A _ninth_ foundation is this, that the merit of Christ is an
_infinite_ satisfaction, beyond all number, measure, and end; and it is so
on account of the exalted Person that suffered, who is both God and man.
Why shouldst thou then limit the extent, number, measure, and bounds of
merit so ample, and exclude thyself from it? So great, so high, and so
extensive are the power and efficacy of that merit, that it would still
prove a sufficient ransom if every man were guilty of the sins of the
whole world. Nay, if there were as many worlds drowned in sin, as there
are men that live on this earth, yet would the merit of Christ and his
righteousness be large enough to cover all their sins. Cast not therefore
away a mercy so universal, so full and every way abounding. This surely is
that “depth of the sea, into which God hath cast all our sins.” Mic. 7:19.
Hence the Psalmist says: “As the heaven is high above the earth, so great
is his mercy towards them that fear him. As far as the east is from the
west, so far hath he removed our transgressions from us.” Ps. 103:11, 12.
This is that “eternal redemption which is obtained for us.” Heb. 9:12. The
benefit of this complete redemption, is summed up by St. Paul: “It is God
that justifieth. Who is he that condemneth? It is Christ that died,” etc.
Rom. 8:33, 34.

13. The _tenth_ foundation is this, that the obedience of Christ is
perfect: because he fulfilled the will and law of his Father in all
things, thereby to give satisfaction for all the disobedience which all
the men in the world had committed against God’s law. For if the sin and
transgression of any one man were not expiated by him, then surely, his
obedience would not prove perfect, and the disobedience of Adam would be
more effectual to condemnation, than the obedience of Christ to
justification. This cannot be, since the apostle in plain terms affirms
the contrary, in Rom. 5:18. What reason is there then, that any one should
exclude himself from this perfect obedience, or be backward to assert his
own interest in it? Let us rather consider, that Christ for this very end
humbled himself, “and became obedient unto death, even the death of the
cross” (Phil. 2:8), “that he might redeem them that were under the law.”
Gal. 4:5. In the number of these, we all surely are comprised. For, as our
first parents aspired after and affected the majesty of God, so it
behooved Christ, the repairer of our breaches, by a most profound
humility, to atone for this heinous offence, and to be “made a curse for
us” (Gal. 3:13), in order that the blessing might come upon all, who were
cursed in Adam.

14. The _eleventh_ foundation is, that since the royal victory and triumph
of Christ surpass all the multitude, weight, and heinousness of sin,
together with all the power of death, hell, and Satan, what cause canst
thou assign, O sinner, why the same victorious Christ should not triumph
over _thy_ sin as well as over all the rest? What! canst thou believe that
_thy_ transgressions _alone_ are more powerful than Christ, the omnipotent
king? When he shall make all his enemies his footstool (Ps. 110:1), cannot
he subdue under him also thy sins? Dost thou think that _thy_ crimes only
shall prove too hard for him? God forbid, therefore, that thou shouldest
call in question thy interest in so universal a conquest, in so glorious a
triumph.

15. The _twelfth_ foundation is the everlasting priesthood of Christ. Ps.
110:4; Heb. 4:14. He freely grants pardon to all them that ask it; and
gives the Holy Spirit to those that earnestly pray for that gift. Nor will
he, or can he refuse to any what belongs to his office (Heb. 5:6; 7:17);
for he is the Saviour of the world, and the High Priest and Mediator
between God and man. 1 Tim. 2:5. If he refuse his office to any one that
implores it, he would verily cease to be a Mediator. But so far is he from
this, that he freely offers to sinners the benefit of his mediatorial
office. “Come unto me,” saith he, “all ye that labor and are heavy laden.”
Matt. 11:28. And again: “Ho, every one that thirsteth, come ye to the
waters” (Isa. 55:1) of life. And does he not by his apostles and
messengers, seriously invite us to be reconciled to God (2 Cor. 5:20), and
at the same time offer us his help and assistance for that end? He seeks
the lost sheep (Ezek. 34:16), and receives into favor the Prodigal son as
soon as he returns. Luke 15:20. Take heed, therefore, O man, that thou
reject not the office of Christ the Mediator, and that thou deprive not
thyself of the benefit of a sacerdotal intercessor, every way full of
divine consolation and comfort.




Chapter III.


Our Righteousness Before God, Consists Solely In The Perfect Obedience And
 Merit Of Christ Jesus, And In The Remission Of Sin Apprehended By Faith.


    _As by one man’s disobedience many were made sinners, so by the
    obedience of one shall many be made righteous._—ROM. 5:19.


As a skilful builder, when he is about to raise a lofty structure, takes
care to lay first a deep and solid foundation, so the merciful and
compassionate God, when he was to erect the high and everlasting palace of
our salvation and righteousness, thought fit to lay the foundation
thereof, in the depth of his mercy, upon the Person and office of his dear
Son Christ Jesus, as on the true rock of salvation. This is the promise
recorded by the prophet: “Behold, I lay in Zion for a foundation, a stone,
a tried stone, a precious corner-stone, a sure foundation: he that
believeth shall not make haste.” Isa. 28:16. This stone was indicated by
Christ, when he declared to Peter, that “thereon he would build his
church;” a church so firmly and surely sustained, that “the very gates of
hell should not prevail against it.” Matt. 16:18.

2. This was the rock and corner-stone, which was preached by the apostles
Peter and Paul. 1 Pet. 2:4; 2 Tim. 2:19. This is that marvellous
corner-stone celebrated by the Psalmist, and upon which the 118th Psalm is
grounded. Upon this foundation, God has been pleased to raise the whole
structure of our righteousness, faith, and eternal salvation. But as God,
our merciful Heavenly Father, has, on his side, placed the groundwork of
our salvation and righteousness in the unsearchable depth of his mercy and
everlasting love; nay, even in his beloved Son, and the paternal affection
of his own heart; so he wills that on our side also the same be laid in
the depth of our heart, and in the centre of our soul; in order that,
through the divine light and power of faith alone (and even faith is
solely the work of the Divine Spirit), the righteousness of Christ may be
apprehended, and without any respect of our own works, whether antecedent
or consequent, be freely imputed and appropriated to us. The reasons of
this way of proceeding are as follows.

3. In the _first_ place, that God by this means might cleanse and justify
a man from within, and in the inmost centre of his soul: for as man is
inwardly corrupted by Satan, and infected in all the interior powers of
his soul, so it is but fit that his cure should be wrought from within,
and that all the faculties of his soul should be restored to their former
integrity and soundness.

4. _Secondly_, that our righteousness proceeds from _faith_ only. This
faith is wrought by God himself, and it stands entirely in his _power_ (1
Cor. 2:5), being supported by it, and not by any human performance, or
hypocritical action of men. Of this latter sort was the righteousness of
the Pharisees (Matt. 5:20), who made indeed a show of outward
performances, but were little concerned about the reformation of the
heart, and the inward recesses of the mind.

5. _Thirdly_, that our heart, soul, and spirit, renouncing human power and
strength (upon which, through the temptation of the Devil, and the snares
of self-love, ambition, and pride, they too much rely), might wholly
depend upon _Christ alone_, and upon his precious merit and satisfaction.
For from him alone flow the gracious remission of all our sins, and the
whole train of graces consequent on it; Jesus Christ having abundantly
satisfied for the sins of the whole world, and reconciled the Father to
mankind.

6. _Fourthly_, that the righteousness of Christ, by faith, might be made
_our_ own. In order to the same end he also by his Word and Spirit begets
this faith in our hearts, that thereby we may become actually possessed of
this inestimable treasure. For this is the highest, the unspeakable, and
inconceivably great consolation, that our righteousness is not the
righteousness of a man, nor even of a saint or angel, but of Christ, and
of God himself; “It is God that justifieth.” Rom. 8:33. Therefore if the
whole world were overflowed with the sins of one man, yet would the
righteousness of Christ be still more extensive and overflowing. For
verily, he is “the Lord our Righteousness” (Jer. 33:16), and how can sin
be more powerful than the Lord Jehovah? Would it be an insufficient
satisfaction, thinkest thou, if instead of a penny which thou owest thy
creditor, thou shouldest return ten thousand pounds? But such a price,
nay, one infinitely greater, is paid with the blood of Christ, which
therefore is called by St. Paul, “God’s own blood.” Acts 20:28. So great
and immense is the righteousness of Christ, conferred on us by faith, that
thereby we are not only made _righteous_, but also _righteousness_ itself.
2 Cor. 5:21. For, as it is not enough that a defiled infant be washed from
its uncleanness, but it must also be wrapped up in clean apparel (Ezek.
6:10), so Christ not only cleanses us with his blood, but clothes us also
with the garment of salvation, and covers us with the robe of
righteousness (Isa. 61:10): which we have received from the hand of the
Lord. This garment is called by the prophet, priestly or holy apparel; by
David, “the beauty of holiness” (Ps. 29:2); by St. John, “fine linen clean
and white, which is the righteousness of saints” (Rev. 19:8); by the
prophet Amos, “rivers of righteousness” (Amos 5:24); by St. Paul,
“superabounding grace” (Rom. 5:20); and “exceeding riches of grace.” Eph.
2:7. All these expressions set forth that the righteousness bestowed on a
penitent soul, is as great as God himself, and therefore beyond all human
comprehension. Though in the state of innocency, our first parents had a
complete righteousness in its kind, yet was it not so full and exuberant
as that which we have obtained in Christ: for this righteousness and
holiness, which we apply to ourselves by faith, is far more excellent than
that which Adam would have left us, had he continued in his original
innocency. So, too, the humility and obedience of Christ, as it was more
perfect, so it was more acceptable to God, than the obedience and
innocency of Adam; nay, a thousand such persons as Adam, could not have
come up to the perfection of Christ alone. Adam would have transmitted to
us indeed an hereditary righteousness, and thereby united us with God; yet
it cannot be denied, that our union, established with God in Christ, is
much more noble and excellent than that which we should have derived from
Adam: for Christ being made man, has in himself so cleansed and exalted
human nature, that the primitive state of Adam is not at all to be
compared with it. And as Christ retains his human nature to all eternity;
so all believers continue in the same united to God; because Christ is
wholly ours, and we are wholly his. Whatever purity the human nature hath
obtained in general in His Person, is also transferred to the nature of
each believer in particular. This will appear in the glorification of our
bodies at the last day, when “they shall be fashioned like unto the
glorious body of Christ.” Phil. 3:21. Nay, even in this life, it is said
in faith: “Behold, thou art fair, my love” (Cant. 1:15); “glorious, not
having spot or wrinkle” (Eph. 5:27): “the king’s daughter is all glorious
within, her clothing is of wrought gold.” Ps. 45:13. In a word, our
righteousness in Christ is no less immense than God himself; and if his
depth may be found out, so will our righteousness. Whence all creatures,
finding nothing that can be reproved in man, must stand as it were
astonished, and cry out with admiration: “Who is he that shall accuse or
condemn man, whose righteousness is the Son of God himself?” And this is
that righteousness of faith on which we rest, as on an eternal rock, and
which is a foundation that cannot be shaken. Of this we glory, in this we
rejoice in time and in eternity. By this we are conquerors, and triumph
over sin, death, the devil, and hell. By this we tread upon the lion and
adder, and trample under foot the young lion and the dragon. Ps. 91:13.

7. _Fifthly_, an angel (who never died for us) cannot be the foundation of
our righteousness, much less any _man_. The righteousness of man is but
weak and inconstant; and if he should fall, “all his righteousness that he
hath done shall not be mentioned” (Ezek. 18:24; 33:13), and therefore
whatever is built thereon falls soon to the ground and comes to nothing.
For this reason, our righteousness must have another foundation; a
foundation, namely, which is firm and constant, and not liable to be
shattered to pieces, though the “mountains should depart, and the hills be
removed.” Isa. 54:10. “An everlasting righteousness must be brought in”
(Dan. 9:24), so that “the salvation of the Lord may be forever, and his
righteousness be not abolished.” Isa. 51:6. A most excellent, eternal, and
sovereign Person, must procure an eternal and infinite good, by an immense
and infinite satisfaction offered for us.

8. The _sixth_ cause why God will have our righteousness to be apprehended
by faith, is found in his truth and promise, on which our faith entirely
rests, and by which God declared and promised righteousness to Abraham,
and to 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.” Rom. 4: 16. Upon this promise of grace,
fulfilled in Christ, has God established our righteousness and salvation,
as the same apostle in another place more fully asserts: “Even as
Abraham,” says he, “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 Scripture, foreseeing that God would
justify the heathen through faith, preached before the gospel unto
Abraham: saying, In thee shall all nations be blessed (Gen. 12:3). “So
then they which be of faith, are blessed with faithful Abraham.” Gal.
3:6-9. And thus “grace and truth are come by Jesus Christ.” John 1:17.

9. _Seventhly_, God has made his grace, and the merit of Christ, the
foundation of our righteousness, that Christ alone may have the honor of
it. Isa. 45:22-24; 53:11. “In him alone is our help.” Hos. 13:9. He is the
beginning, middle, and end of our righteousness and salvation, so that
“every mouth may be stopped.” Rom. 3:19. For we are “saved by grace
through faith; not of works, lest any man should boast.” Eph. 2:8, 9. But
if our righteousness were founded on our own works and merits, there would
then be no room for grace, nor should we have occasion for mercy or pardon
of sin, “for which every one that is godly doth pray.” Ps. 32:6. Moreover,
there would be no place for humility, nor for the fear of God; neither
would faith and prayer turn to any great account; yea, we should have no
need of a Mediator, Redeemer, and Saviour. Christ would have then died in
vain; and we should be obliged, both by an external and an internal
obedience, perfectly to fulfil the whole law. We should remain under the
curse, have fallen from grace, and have lost Christ; as St. Paul expressly
testifies in Gal. 5:3, 4. So that the doctrine of justification by
_works_, in the sight of God, is altogether inconsistent with the whole
Scripture, both of the Old Testament and the New, and with our holy
Christian faith.

10. In short, our salvation and righteousness are founded entirely upon
the eternal grace of God, and the eternal Person and office of Christ; and
in Christ alone we are made righteous, holy, alive, blessed, sons and
heirs of God. The righteousness of Christ is ours, his goodness ours, his
holiness ours; his life ours, his happiness ours, and lastly, the sonship
and inheritance of Christ are ours; and so the WHOLE Christ, both
according to his divine and his human nature, is ours; (for God gives us
the WHOLE CHRIST for a Saviour, that he with his Person, office, grace,
glory, and blessedness, may be wholly appropriated to us). That all this
is our own, is our highest consolation, glory, praise, honor, love, joy,
and peace before God and all the angels and elect; it is our sublimest
wisdom, strength, might, victory, and triumph over sin and death, the
devil and hell, the world and all our enemies. For which God be praised to
all eternity! Amen.




Chapter IV.


 Showing That Saving Faith In The True Christian Produces Manifold Fruits
Of Righteousness, And That These Must Proceed From The Depth Of The Heart;
Also, That The Character Of Our Outward Works, Depends, In The Judgment Of
                    God, Upon The State Of The Heart.


    _And this I pray, that ye may be sincere and without offence till
    the day of Christ: being filled with the fruits of righteousness,
    which are by Jesus Christ, unto the glory and praise of
    God._—PHIL. 1:9-11.


The true Christian is not only justified by faith in Christ, but is also
made a temple and habitation of Christ and of the Holy Spirit. To this end
the good Spirit of God purifies his heart by faith: and it is fit that
Christ should live in his temple, together with his love, humility and
meekness. 1 Cor. 6:19; Eph. 3:17; Acts 15:9. To this end also thy Redeemer
has bestowed upon thee his Holy Spirit, that he might create in thee a new
heart, and endue thee with so cheerful and ready a mind, as to do the will
of God freely, without any unwillingness or compulsion. Jer. 31:32, 33;
Heb. 10:16. This new and holy obedience proceeds not from the law, or any
legal commandment; but from a lively faith. Hence, “the law is not made
for a righteous man” (1 Tim. 1:9), to _compel_ him to do good; though it
is in other respects an excellent rule by which to regulate a Christian’s
life and manners. For a true and living faith does everything freely and
of its own accord: it renews the man, it purifies the heart, it produces
fervent love to our neighbor, it hopes and considers such things as are
not yet seen. Faith prays, praises, fears, and confesses God. It is also
patient, humble, merciful, loving, meek, easy to be reconciled,
compassionate, and peaceful. Faith readily forgives offences; hungers and
thirsts after righteousness; embraces God with all his grace, and Christ
with all his merit; and obtains a complete remission of all sins. Now if
any one does not perceive in his heart these fruits of the Spirit, and the
indwelling of Christ by faith, let him humbly entreat the Lord, and that
with tears and groans, that he may obtain them. I would not be understood,
however, as saying that a Christian in this life could attain to perfect
and absolute holiness; for even the greatest saints are still sensible of
their infirmities; of which the book of Psalms and the Lord’s Prayer fully
convince us. God therefore requires that our righteousness, by which we
are to please him, should be entirely apprehended by faith; and lest we
should act the hypocrite he wills that his righteousness should be stamped
on our very heart, and on the inmost centre of our souls; and likewise
that all the fruits of faith and righteousness should proceed from a
living and sound principle seated within the mind. According to this
inward and leading principle, God judges all our works, whether they be
true and genuine, or false and hypocritical.

2. Here again, we do not assert that perfection can be found in this
present world, but only require that a Christian should walk in newness of
life, and approve himself by such works as are cleared from guile and
hypocrisy. For it is by no means possible that the fruits of the Spirit
enumerated by St. Paul, in Gal. 5:22, 23, should not be found in that man
in whom the Spirit of God himself dwells (Gal. 5:22); or that a good tree
should not be known by its fruits, though they may not be altogether so
perfect and angelic as could be wished, but be stained and often obscured
by various frailties and imperfections. Nevertheless, all hypocrisy and
insincerity, are utterly to be banished from a regenerate state; nor are
the fruits of a Christian to proceed from an empty profession, or a
lifeless appearance of things, but possess truth and reality. I do not
deny, on the one hand, that the Christian Church may be fitly compared to
a hospital crowded with all manner of sick; or to a house inhabited by
sinners as well as by saints. I believe also that many, like feeble
children, have not yet attained to the ability of walking alone; but that
they gradually learn to walk steadily. Hence it is necessary to “bear one
another’s burdens” (Gal. 6:2), and never rashly to judge or condemn those
who by reason of their weakness halt behind. Rom. 14:1. We ought rather to
restore in the spirit of meekness those that stumble, and with great
tenderness to rectify what is amiss in them. Thus we learn to read our own
imperfections in the infirmities of our brother. But on the other hand,
Christians ought to labor to make continual advances in the spiritual
life. They ought not to continue always in a state of infancy and
weakness, how difficult soever it be to conquer the carnal mind that
obstructs our growth. They ought to be fervent in the practice of
“charity, out of a pure heart, and of a good conscience, and of faith
unfeigned” (1 Tim. 1:5); and bear this in perpetual remembrance, that all
outward performances are valued by God according to the inward disposition
of the heart. If the heart be good, thou mayest then be assured, that
whatever thou doest is also good before God: but if the heart be evil,
corrupt, and envious, then all thy works are evil and hateful. Such as
thou art inwardly, and in thy heart, such art thou accounted to be before
God; and such are thy prayers, thy public worship, thy giving of alms, thy
receiving the Sacrament, and all thy other performances.

3. Whosoever therefore is willing to try his own faith and inward
condition, should set before his eyes the Ten Commandments (as by Christ
himself interpreted) (Matt. 5 and 6), and learn to judge of his actions by
his heart. By such an impartial trial, he will clearly perceive whether
what he does be acceptable or unacceptable to God, and whether he bring
forth the genuine fruits of that inward righteousness which is by faith.
Phil. 1:11. For example, thou considerest that thou dost not defile
thyself with any external idolatry. Now, in keeping from idols thou doest
surely well; but I would have thee farther inquire, whether thou also
abhorrest all manner of _internal_ idolatry? Or whether thou hast set up
an inward idol in some secret corner of the heart, to which thou payest
thy vows? Ezek. 14:3, 4. Examine thyself whether thou art _within_, what
thou professest to be _without_? See whether thy heart be not set upon the
world, upon avarice, and pride? If so, then thou art assuredly guilty of
most dangerous idolatry; for the creature has engrossed those noble
affections which should be entirely surrendered to the Creator, and
dedicated to him alone. Thou assurest us that thou art punctual in saying
thy prayers, and in praising God; and that thou dost not neglect to offer
up thy thanks for benefits received at his hands; but didst thou ever
consider, whether thou cursest in thy heart, whilst thou prayest with thy
lips? Whether thou contradictest by thy actions what thou expressest in
thy words? If so, thy prayer will prove but a worthless performance, and
all thy thanks and praises will be trifling and vain. Thou tellest us how
strictly thou keepest the sabbath-day. In this truly thou doest well; but
look on the inward frame of thy soul. Dost thou celebrate the true sabbath
in thy heart? Dost thou rest from evil thoughts and wicked desires? Is thy
heart devoted to God, and freed from noise and clamor, that God himself
may work in it? Thou attendest divine service at church; it is well done;
but see that thou carry not with thee to church the canker-worm of pride
and vanity. This would convert thy service into mere formality, and all
thy performances into an empty show. Thou yieldest external obedience to
God and to thy superiors; but does that which passes within thy soul agree
with this exterior conduct? Is everything done with an upright and willing
mind? Dost thou act from a principle of love, or of fear only? If it be
fear that constrains thee to an external compliance, then know assuredly
that thy obedience is no more than hypocrisy. Thou defilest not thy hands
with blood and slaughter, and thinkest thyself free from the crime of
murder. But take a view of thy heart: for when the heart burns with wrath
and anger, and when this, as a flame, flashes out upon thy face; when thy
inward wrath breaks out into reproaches and curses, saying to thy brother,
_Raca_, and _Thou fool_; then surely thou art become guilty of the
judgment, of the council, and of everlasting fire. Matt. 5:22. What
therefore will it avail thee that thy hand is unpolluted with blood,
whilst thy heart accuses thee of hatred and murder? 1 John 3:15. For
within, in the heart, the murderer, the adulterer, the thief, and the
liar, are harbored. Here it is that thou must look for the beast, the evil
lust, and the root of all malice and mischief: which, if it be not
destroyed by serious repentance, by true contrition and conversion, by
faith and the blood of Christ, it is impossible that thou shouldest do so
much as one work acceptable to God; who judges of all thy actions by the
inward temper and disposition of the heart.

4. Of this Christ himself gives us an example from the commandment “Thou
shalt not kill,” saying, “If thou bring thy gift to the altar, and there
rememberest that thy brother hath aught against thee; leave there thy gift
before the altar, and go thy way; first be reconciled to thy brother.”
Matt. 5:21-26. That is, it will not at all avail thee to pray, to
sacrifice, to worship God, and to take the Sacrament; yea, all thy actions
will be converted into so many sins, because God regards the heart only,
and not the outward performance. Hence St. Paul commands us to “lift up
holy hands without wrath and doubting.” 1 Tim. 2:8. And St. Peter enjoins
married persons to beware of anger, and to dwell together in love and
harmony, as heirs together of the grace of life, “that their prayers be
not hindered.” 1 Peter 3:7. Nay, the Lord Jesus himself strongly exhorts
us to brotherly reconciliation, by the three following arguments. Matt.
5:25, 26.

(_a_) The first is, “Agree with thine adversary quickly, while thou art in
the way with him;” that is, whilst thou art on this side of eternity: for
our life indeed is nothing else but a perpetual motion towards death and
the grave. If in this life thou art not freed from the bonds of wrath,
thou shalt remain a captive to them, yea, to the devil himself, throughout
all eternity.

(_b_) The second argument is, “lest at any time the adversary deliver thee
to the judge.” It is an awful thing to be summoned to the tribunal of God,
and before so tremendous a judgment-seat, to plead our cause against an
accusing adversary. Whereas, whatever is pardoned, settled, and forgiven
in this life, the same will also be forgiven and eternally pardoned in the
next. Whence we may gather how much God regards the love of our neighbor,
since he will have it by no means separated from the love of himself; and
therefore refuses to admit of our love to him, unless it be linked to that
of our neighbor. And why? Because God is Love itself, and loveth man as
his own soul.

(_c_) The third argument is, “lest thou be cast into prison, whence thou
canst not come out till thou hast paid the uttermost farthing.” It is
agreeable to the divine justice, so to deal with us there, as we have
dealt with our neighbor here; and “with that measure we have meted withal,
to measure to us again.” Luke 6:38. Wherefore if thou refusest to forgive
any brother his faults, the judgment of God is this: That in like manner
no sin shall be remitted to thee. This will prove a burden heavy indeed.
For the man that dies in this bitter, irreconcilable temper, must, in
hell, continue a debtor to all eternity, and this without any hope or
prospect of ever lessening the debts which he has here contracted.

5. Thus the Son of God, has by this example, taught us that we must judge
of the worth of our outward works, nay, of all our religion, by the inward
disposition or principle that sways the heart. But perhaps thou still
continuest to flatter thyself, and to say, “I am baptized into Christ; I
have the pure word of God; I hear it; I receive the sacrament of the
Lord’s Supper; I also believe and confess all the articles of the
Christian faith: wherefore it cannot be, but that my life and actions must
be pleasing to God; I am a Christian in truth, and in the right way to be
saved.” This, alas! is the general, but false reasoning of many in these
days, who regard their outward performances as constituting true
righteousness. It might do well enough, if the heart did but agree with
their profession: for without this, all is mere trifling, and a dead,
hypocritical show. Look therefore into this, and learn to judge of thyself
by the inward frame of thy soul. Thou boastest indeed, that thou art a
Christian; and an excellent name it is; but dost thou consider, whether
thy heart and thy actions agree with a name so sacred? Hast thou received
the unction from above, and art thou possessed of the fruits of the
Spirit, that demonstrate a Christian? 1 John 2:27. If these be wanting,
thou wilt prove in the end but a false and spurious Christian. Thou
assertest, further, that thou art baptized; and so indeed thou art! But
search the state of thy heart, and inquire whether thou livest in the new
birth, in daily repentance, and an unwearied mortification of the old man.
See whether thou bringest forth fruit answerable to the baptismal
covenant, in which thou art engaged? Thou sayest that thou hast the
oracles of God committed to thee, and that thou hearest and readest them:
but inspect thy heart, and consider whether the Word be converted into thy
life and spirit, as bodily food passes into thy flesh and blood? Whether
thou hast lived up to its direction, and expressed the effect of it in thy
conduct? If thou contentest thyself with the bare _hearing_ thereof, thou
must know that this will never yield eternal salvation, and that thou
deceivest thyself in a matter of infinite importance. For this reason has
the Lord compared the kingdom of Heaven to leaven, which gradually spreads
itself through the whole lump, and converts every part into its own
nature; thereby to set forth that powerful influence which the Word ought
to have upon our will and affections. Truly, “not every one that saith,
Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the
will of the Father which is in heaven.” Matt. 7:21. Thou thinkest that
thou dost a service when with zeal thou defendest the purity of the
doctrine: and truly therein thou doest well. Nevertheless, I would have
thee inquire, whether by the purity of the doctrine, and thy defence of
it, thou hast also attained a true purity of the _heart_. Do we not find
many rigid defenders of the pure doctrine, who in their lives are the most
unclean of men, full of pride, bitterness, and covetousness? Alas, the
name of God itself, is made a common shelter for all manner of vices,
which screen themselves under the same, with impunity. Thou affirmest that
thou often receivest the Lord’s Supper. This is right; but search thine
own heart. Thou hast often received the flesh and blood of Christ in this
Sacrament: why then do the flesh and blood of Adam live and reign in thee?
Should not the life of Christ shine forth in thy whole conduct? Should not
his love, his humility, and meekness, diffuse themselves through all thy
manners? Where is the advantage, if thou receivest Christ in the
Sacrament, and deniest him in thy life and actions? Thou sayest, that thou
believest and confessest all the articles of the Christian faith. It is
well! but have recourse to the touchstone of the _heart_. That is only a
true faith, which unites man with God, and God with man; by which God
dwells, lives, and operates in man. If these effects be wanting in thee,
thy faith is false, and so far from uniting thee with God, it sets thee at
a greater distance from him. This, however, is not to be understood of the
faith of weak and feeble Christians, which is often so clouded, as to
render it hard to perceive its life and motion. For even a weak _faith_,
though it be like smoking flax, has in it the properties of a strong
faith, though it cannot exert itself with equal strength and energy. It
heartily cleaves to God, and brings forth fruit amidst all those
infirmities with which it struggles. But I would have it understood of
faith in general, and of the trial and fruits of it, that, if thou
believest in Christ, then Christ must certainly live in thee by faith, or
thine will prove but an empty, naked profession. If thou believest that
Christ suffered death for thy sins, thou must also die with him to the
same (Gal. 2:20), and renounce the world, with all its pride and avarice.
Rom. 6:2. If this effect do not follow, then truly thou believest not in
Christ. If thou believest that Christ was crucified for the sins of the
world, _thou_ must with him be crucified to the same. If thou refusest to
comply with this, thou canst not be a living member of Christ, nor be
united with him by faith. If thou believest that Christ is risen from the
dead, it is thy duty to rise spiritually with him, and firmly adhere to
him, thy Head and Saviour. In a word, the birth, cross, passion, death,
resurrection, and ascension of Christ, must, after a spiritual manner, be
transacted in thee. And this is the blessed effect of faith, and the
influence it has on believing souls. Wherever this effect is wanting,
there is nothing but a lifeless image of faith, with which men miserably
deceive themselves. So if thou believest in the Holy Spirit, the same
Spirit in whom thou believest, must of necessity dwell and reign in thy
heart, and enlighten and sanctify it. For, “as many as are led by the
Spirit of God, they are the sons of God.” Rom. 8:14.

6. Therefore, dear Christian! let not your religion be confined to bare
externals, but see that it proceed from the more inward recesses of a
heart endued with a true, living, and active faith, and with an unfeigned,
inward, and daily repentance. If you put away from you this inward life,
this faith, and this repentance, you strip your religion of all essential
goodness, and, instead of a living principle, which ought to be
established in the mind, you carry about an empty, insignificant name,
which will avail you nothing in that day, wherein God will judge all
things according to the inward frame of the heart. But if you are truly
affected with a sense of your inward wants and impurities, then flee
without delay to the healing fountain of grace! Draw and drink, pray and
knock, seek and cry, “Lord, have mercy upon me!” Then your heart shall be
cured, your sin covered, and your transgression cancelled.




Chapter V.


  Showing That The Evidence Of True Christianity Does Not Consist In The
 Knowledge And The Hearing Of God’s Word, But That He Is A Christian, In
 Whose Life God’s Word Is Manifested, And Who Beseeches God In Sincerity
That This Word, As A Divine Seed, May Be Quickened In Him, And Bear Fruit.


    _The gospel of Christ is the power of God unto salvation to every
    one that believeth._—ROM. 1:16.


The way by which we are to arrive at true and substantial wisdom, and
become friends of God, is to submit ourselves to the discipline of
repentance, and to lead a life conformable to the Word of God. Such a life
as this cannot fail to be attended with true illumination of the mind, and
an increase of all divine graces; nay, with so close an alliance with God
himself, as to make us “partakers of the divine nature, having escaped the
corruption that is in the world through lust.” 2 Peter 1:4. An example of
this we have in Enoch, who having “walked with God, was not, for God took
him” to himself. Gen. 5:24. To such a holy life as this David aspired with
the utmost fervor of spirit, proposing two means by which to obtain it:
the first, _fervent prayer_; and the second, _a diligent practice of the
word of God_. “I cried,” says he, “with my whole heart; hear me, O Lord: I
will keep thy statutes. I cried unto thee; save me, and I shall keep thy
testimonies.” Ps. 119:145, 146.

2. These words set forth the difficulties which he encounters who seeks to
be a true Christian, and to keep the word of God in holiness of life. For
flesh and blood naturally strive against the word of God, and that
holiness of life which it requires: and are, besides, inconstant and weak,
and prone to yield to the enticements of the world. The devil on all
occasions hinders our progress, and opposes our endeavors on every side.
This is followed by a multitude of evil examples, and the persecutions
which wicked men raise in opposition to those souls that enter upon
another course of life. Against obstinate evils, such as these, all the
strength of the soul is to be opposed. This we learn from the example of
David, who cried unto the Lord _with his whole heart_, in order that he
might better digest the Word, and by leading such a life as that Word
requires, continue in the favor of God. This ought also to be our main
concern; the favor of God being infinitely preferable to all that the
world affords. Whoever pleases God, and is His friend, most effectually
secures himself thereby from the malice of all his enemies. Hence _serious
and fervent prayer_ is, as I said before, the first step to a holy life.
The second means to obtain a holy life, is expressed in the following
words of the same Psalm: “I prevented the dawning of the morning, and
cried: I hoped in thy word. Mine eyes prevent the night watches, that I
might meditate in thy word.” Ps. 119:147, 148. Here the Psalmist declares
the earnest study, love, and affection, which are due to the word of God;
as also the time best suited for meditating in it, namely, the morning.
The faculties of the mind are then more strong and vigorous than at other
times; and are best disposed for searching into divine subjects. The truth
of this is at that season most feelingly perceived, when the soul,
afflicted by sadness and deep spiritual temptations, “watches for the
morning” (Ps. 130:6), and with “waking eyes” (Ps. 77:4), expects help from
the Lord. She is then “as a sparrow alone upon the house top,” as a lonely
owl in the desert (Ps. 102:6, 7); and “so weary with groaning” (Ps. 6:6),
as to be almost ready to expire.

3. This is that exercise of the cross, or school of affliction, in which
all saints are most effectually trained for a happy eternity. Whoever is
not inured to this sort of trials, can know but little of God and of his
word. In this exercise, all the natural powers of soul and life consume
away, that God alone may become our strength and support. By such inward
trials as these, the carnal life is likewise more and more weakened, and
the quickening power of God and of his word, perceived with the greater
effect and experience. And truly, all our efforts ought to centre in this,
that the external hearing and reading of the divine word be practically
applied to the mind, and improved into Christian experience.

4. This doctrine, therefore, I would have firmly rooted in thy mind,
namely, that not the reading or hearing, but the doing and practising of
the word, demonstrates the true Christian. James 1:22. Without this
practical improvement, hearing and reading will be of no great advantage.
For the word was not committed to us, that it might be read and known
only, but that it might be reduced to practice. As a medicine gives no
relief to the patient who hears of, or looks upon it, but at the same time
refuses to take it; so the word, though a remedy for our diseased nature,
can yet cure no man, or restore him from death to life, whilst he refuses
to take what the word prescribes. Therefore, in order to this, fervent and
constant prayer (according to the example set us by David), will be
requisite in order to enable us to conform our life and actions to the
divine word. What advantage is it to an artist that he knows an art, if he
never practises it? Will not his supine and careless neglect reduce him at
length to poverty? And what will it avail us to _know_ the word of God,
and not _do_ it? “That servant,” says our Saviour, “which knew his lord’s
will, and prepared not himself, neither did according to his will, shall
be beaten with many stripes.” Luke 12:47. And St. Peter affirms, that “it
had been better for such not to have known the way of righteousness, than,
after they have known it, to turn from the holy commandment delivered unto
them.” 2 Peter 2:21. As a father does not own him for a son, who in
everything acts in a manner contrary to his will, so not words, but the
life and actions, are marks and indications of a child of God, according
to that saying of our Saviour: “If ye were Abraham’s children, ye would do
the works of Abraham. But now ye seek to kill me,—this did not Abraham.—Ye
are of your father the devil.” John 8:39, 40, 44. Why should a barren and
fruitless tree take up any room in the garden, when it only incumbers the
ground on which it grows? It is surely fit for nothing, but to be cast
into the fire, as is represented in the parable of the barren fig-tree.
Luke 13:6, 7. As it would be foolish to give to a raven the name of a
swan, to which it has no resemblance; so if the men of this world should
be called by the name of true Christians, whilst so little of a Christian
temper appears in their life and manners, I think it would be justly
counted egregious folly. It is not by words, but by deeds and actions,
that we are to judge of a Christian’s state, according to that saying of
St. Paul: “The kingdom of God is not in word, but in power.” 1 Cor. 4:20.
Such is the condition of most men at this day, that those who make the
strongest pretences to the Christian name, do nothing but that which is
contrary to the Christian spirit. They are like the people at Rome,
concerning whom Laurentius Valla exclaimed when reading these words of our
Lord, “Blessed are the merciful, blessed are the peacemakers,” etc. (Matt.
5:7-9), “_Surely either these words are not true, or we are no
Christians._” Man is corrupted to such a degree, that even not a few brute
creatures visibly surpass him in some good quality. The dove excels him in
harmlessness (Matt. 10:16); the ant in industry (Prov. 6:6); the stork in
a careful provision for her young; the dog in love and fidelity; the ox
and the ass in knowledge of their master (Isa. 1:3); the sheep in meekness
(Isa. 53:7); the lion in generosity and clemency towards weak animals; the
cock in watchfulness; and the serpent in wisdom. On the contrary, man in
his natural state exceeds all the beasts in mischief. He is more fierce
than a wolf; more crafty than a fox; more vain than a peacock; more
voracious than a swine; more pestilent than a viper; fiercer than a bear.
Indeed, the Lord Jesus himself terms Herod a _fox_ (Luke 13:32); John the
Baptist applies the name of _vipers_ to the Pharisees (Matt. 3:7); and St.
Paul that of _lion_ to Nero. 2 Tim. 4:17. Truly, those vices and
mischiefs, which go single and unaccompanied in brutes, are oftentimes
crowded together in one natural man. So that the human body is very
significantly called by the apostle, “the body of sin” (Rom. 6:6), as
being full of sins, and infected with all manner of defilements. Not to
mention, that there is no creature so bad and pernicious, but that it may
be still of some use to men. The foxes and wolves, for instance, with
their skins, secure men from the injuries of a rigorous season. But, alas!
what good is there to be found in a man abandoned to the conduct of an
unregenerate nature? “Every imagination of the thoughts of his heart is
only evil continually” (Gen. 6:5; 8:21); as is more than once expressed in
Scripture. He exercises his reason to practise fraud; he wastes his body
with pride and lewdness; and is both inwardly and outwardly corrupted, so
that all his members are justly called the “instruments” or weapons “of
unrighteousness.” Rom. 6:13. Hence it is, that the Sacred Scriptures
represent our nature in colors so dark and odious, as may strike terror
into every man that reads them. “There is none righteous, no, not one:
there is none that understandeth, there is none that seeketh after God.
They are all gone out of the way, they are together become unprofitable;
there is none that doeth good, no, not one. Their throat is an open
sepulchre; with their tongues they have used deceit; the poison of asps is
under their lips; whose mouth is full of cursing and bitterness; their
feet are swift to shed blood; destruction and misery are in their ways;
and the way of peace have they not known; there is no fear of God before
their eyes.” Rom. 3:10-18; Ps. 14.

5. Behold here the deplorable image of the natural man! Behold the
abomination that is common to us all! And now tell me how a man can see
the kingdom of God, unless he be born again from above, or, as St. Paul
expresses it, “unless he be renewed in the spirit of his mind: putting on
the new man, which after God is created in righteousness and true
holiness?” Eph. 4:23; Col. 3:10. And the same apostle says, “But ye have
not so learned Christ; if so be that ye have heard him, and have been
taught by him, as the truth is in Jesus.” Eph. 4:20, 21. Yea, he says,
“They that are Christ’s, have crucified the flesh with the affections and
lusts.” Gal. 5:24. Alas! if those belong not to Christ, who do not mortify
the members of unrighteousness, but live in the pollutions of sin, then
they surely must belong to the devil, and cannot inherit the kingdom of
heaven, since they do not crucify the flesh. For whosoever desires to
please God, must become “a new creature” in Christ (2 Cor. 5:17); “in whom
neither circumcision availeth any thing, nor uncircumcision, but a new
creature.” Gal. 6:15. Now, since these are the terms on which our eternal
welfare depends, let it be our main concern, that we more and more
vanquish sin in our mortal bodies, and that we be members, not of Satan,
but of Jesus Christ. Let us earnestly endeavor, that the divine Word may
gain ground, and bear fruit in our souls. Let us strive to render our
lives acceptable to God, so that, being preserved by his grace to the end,
we may continue “vessels of mercy, and not of wrath.” Rom. 9:22, 23.

6. It is for this reason that David so heartily wishes to lead a holy
life, conformably to the word of God: “I cried,” says he, “with my whole
heart; hear me, O Lord; I will keep thy statutes” (Ps. 119:145): for since
our conversion is entirely from above, it follows, that a holy life must
be obtained by continual prayer and supplication. “Heal me, O Lord,” says
the prophet, “and I shall be healed; save me, and I shall be saved: for
thou art my praise.” Jer. 17:14; 31:18. And David says again, “I cried
unto thee; save me, and I shall keep thy testimonies.” Ps. 119:146. Sin
and the kingdom of Satan are, indeed, so strong and powerful in man, that
it is in vain to attempt their conquest without the divine aid and
assistance.

7. Let us therefore shake off all sloth and negligence, and let us acquit
ourselves diligently, in a matter of so great importance. David himself
further adds, “I prevented (_that is_, I came before) the dawning of the
morning, and cried: I hoped in thy word. Mine eyes prevent (_or_,
anticipate) the night watches, that I might meditate in thy word.” Ps.
119:147, 148. And very appropriate are the words of the prophet on this
account: “He wakeneth me morning by morning: he wakeneth mine ear to hear
as the learned.” Isa. 50:4. With which those of Solomon agree: “I sleep,
but my heart waketh: it is the voice of my beloved that knocketh.” Song
5:2.

8. In these and the like sentences of Scripture, we may view the fatherly
care, and condescending love of our merciful God; since his delight is to
be conversant with the sons of men, to speak with them and to instruct
them. Hence he appointed his Son to be our heavenly Teacher and Master; of
which the Lord Jesus himself gave a visible image when he was found in the
temple in the midst of the doctors, and astonished the hearers with “his
understanding and answers.” Luke 2:47. This was done by our Saviour, not
merely on account of the Jewish temple, which is now destroyed; but rather
on account of the Christian Church itself, which is the true and heavenly
Jerusalem, taught and instructed by his Word and Spirit. It was also done
with reference to the temple of our heart, in which he will teach,
comfort, enlighten, and sanctify us. Here he will pray, ask questions, and
answer them; and speak in holy thoughts, and devout meditations. And in
this the prophetical office of Christ consists. Hence also he replied to
his mother in these words: “How is it that ye sought me? Wist ye not that
I must be about my father’s business?” (Luke 2:49), meaning that office
which was conferred upon him by his Father. This office he now performs at
the right hand of God, as our true and only High priest; and upon earth he
discharges it by his _word_; by means of which he also inwardly preaches
in our hearts by his Holy Spirit and gracious illumination. Without this,
the outward preaching must prove barren and unfruitful, according to the
words of the apostle: “I have planted, Apollos watered; but God gave the
increase. So then neither is he that planteth any thing, neither he that
watereth; but God that giveth the increase.” 1 Cor. 3:6, 7.




Chapter VI.


The Perfection And Salvation Of Men Depend On Union With Christ By Faith;
  But To This They Can Contribute Nothing, Whereas They Rather Interfere
 With The Grace Of God By Their Perverse Will; But Christ, And He Alone,
                       Accomplishes The Work In Us.


    _Without me ye can do nothing._—JOHN 15:5.


As man by his apostasy from God, through ambition and self-love, was
separated from him, and fell from the perfection in which he was created,
so he must of necessity return to his original tranquillity and happiness,
by a _union_ with God; in which the whole of human perfection consists. It
was therefore necessary, that the Son of God should become man, in order
that human nature, being again united to God, might thereby be restored to
its primitive integrity and perfection. As the divine and human natures
are united in the one Person of Christ, so must we all, through grace, be
united to him by faith, as to our eternal and sovereign Good. In this
manner it pleased God to rectify the exceeding corruption of our nature by
the abounding goodness of his grace. This union is declared by the Son of
God himself: “I will betroth thee,” says he, “unto me for ever, in loving
kindness and in mercies.” Hos. 2:19. For since our nature is infected and
corrupted by _sin_, which is the greatest of evils, it could not be
restored and healed but by GOD himself, the sovereign Good.

2. Now as the union of the divine and the human natures in Christ is
eternal, and is never to be dissolved, insomuch that even death itself
could not break asunder so sacred a bond: so Christ our Head is to be so
firmly united with his faithful members, that neither life nor death may
ever be able to separate them from him. This is also declared by the
prophet Hosea, in the Person of Christ: “I will,” says he, “betroth thee
unto me for ever.”

3. This union by faith, is of the highest necessity, because “our
iniquities have separated between us and our God.” Isa. 59:2. And this
deplorable state will continue to all eternity, unless Christ dwell in us
here by faith. Moreover, we are not able to do the least good, unless
Christ himself work it in us. Hence, says the apostle, “Not I, but the
grace of God which is with me.” 1 Cor. 15:10. And the Lord himself says:
“Without me ye can do nothing” (John 15:5); the truth of which he
illustrates by the beautiful parable of the vine and the branches. Whence
it naturally follows, that if we are, or do, any good at all, it is
altogether to be ascribed to God alone; according to what is said by the
prophet: “Thou hast wrought all our works in us” (Isa. 26:12); and by
another: “I am like a green fir-tree. From me is thy fruit found.” Hos.
14:8.

4. O man! consider therefore, what thou art, and what thou canst do. What
hast thou been able to contribute to thy restoration and the renovation of
thy depraved nature? Surely nothing. As thou couldst not afford any help
toward thy bodily birth, nor create thyself; so neither canst thou bring
any assistance towards thy new birth or regeneration. Thou canst indeed
lose, corrupt, and destroy thyself; but to renew, to restore, to heal, to
justify, and to quicken thyself, is a work entirely beyond thy strength.
Couldest thou contribute anything that God might become man? No. There is
nothing therefore that thou canst arrogate to thyself, or ascribe to thy
own ability. Indeed, the more a man attributes to his own will, strength,
and ability, the more effectually does he obstruct divine grace, and the
renewal of his corrupted nature. Let us therefore wholly renounce our own
strength, our own wisdom, our own will, and self-love, that, being thus
resigned to God alone, we may suffer his power freely to work in us, so
that nothing may, in the least, oppose the will and operations of the
Lord.

5. Until thou art brought to this, O Christian, that thy mind becomes
merely passive, and that thou purely _sufferest_ the operation and will of
God, it is evident, that God is impeded by thee, so that he cannot unite
himself with thy soul; or by true renovation of thy corrupt nature
establish his image there. For our own will, self-love, ambition, the
opinion of our own wisdom, and whatever we arrogantly claim to ourselves,
are so many impediments, why God cannot freely operate in us, and effect
his good will. For as a man’s own will more and more corrupts and depraves
him; so the will of God more and more perfects and restores him.

6. Hence, it was said by Bonaventura, that “the highest perfection of
religion, consists in renouncing our own will.” And by Augustine, “If _to
love God_ is the greatest good to man, _to love himself_ must needs be his
greatest evil. And, if such is the nature of good, that it diffuses and
communicates itself; of necessity self-love must be a great evil, since it
engrosses to itself both its own and the goods of others, and will not
part with any of them.” Of this even the pagan Seneca himself was not
ignorant when he said: “That only is an accession to virtue, which is a
denial of thy own will.” And again: “Unless thou departest from thyself,
thou canst not approach God, who is above thee.”

7. Our _own will_ is nothing else but a defection or apostasy from God.
Defection verily is easy, smooth, and pleasant; but the recovery from it
is bitter, troublesome, and difficult; yea, even beyond all the power of
the creature. For man, by his own strength, can neither return, nor in any
wise help himself, whether in will or deed. Man’s will is captive, and his
works are dead. Christ alone is able to help, in the beginning, the
progress, and the end. He lays before us two means, the _law_ and the
_gospel_; or _repentance_ and _remission_ of sin. Through the _law_, in
the first place, thou must die with Christ, and by true sorrow and
brokenness of heart sacrifice thy own will. Thou must become as nothing in
thine own eyes, and resign thyself wholly to Christ. Then grace and
forgiveness of sin are conferred through the _gospel_, and man, that was
dead before, is made alive by faith. Whence it appears, that no man can by
his own strength convert and quicken himself. For it is absolutely
necessary that he hate, deny, and lose himself; that he be displeased
with, and die unto, himself; and that his hope be placed entirely in God
alone, by whose grace he expects to live.

8. But even this self-hatred, denial, and mortification, are not the
effect of our own will and ability. “It is not,” says St. Paul, “of him
that willeth, nor of him that runneth, but of God that sheweth mercy.”
Rom. 9:16. It is God therefore alone who operates all this in us by his
grace, and by the power of his good Spirit: so that our justification is
not derived from any creature whatsoever, but from God alone, whose work
and gift it is. For the most dangerous enemy any man has, is _himself_;
insomuch that we have great reason to implore the Lord to deliver us from
ourselves and all that we have by nature, and then to bestow that which
flows from his grace. By our own strength we are not able to perform the
least good, if God, himself, even after conversion, do not graciously
operate in us. Who is there that can endue us with love and mercy, but
God, who is LOVE itself, and from whom all other graces proceed?
Therefore, Christ _alone_ is our help and support, when the help of men
cannot avail. But after all, be the condition ever so low to which man has
been brought by the fall of Adam, he is now raised again by Christ, and
even exalted to a higher degree than he possessed before. But of this more
shall be said in Chapter XI.




Chapter VII.


Showing That In Order To Understand The True Nature Of Repentance, We Must
Necessarily Know The Distinction Between The Old And The New Man; Or, How
In Us Adam Must Die, And Christ Live; Or, How In Us The Old Man Must Die,
                          And The New Man Live.


    _We know this, that our old man is crucified with Christ, that the
    body of sin might be destroyed, that henceforth we should not
    serve sin._—ROM. 6:6.


In every Christian there is found a twofold man, opposed, like their
fruits, to one another. This will more fully appear from the following
statement:

Adam,             Christ.
Old man,          New man.
Outward man,      Inward man.
Old birth,        New birth.
Flesh,            Spirit.
Nature,           Grace.
Reason,           Faith.
Darkness,         Light.
Tree of death,    Tree of life.
Evil fruit,       Good fruit.
Sin,              Righteousness.
Damnation,        Salvation.
Death,            Life.
Old Jerusalem,    New Jerusalem.
Kingdom of the    Kingdom of God.
devil,
Seed of the       Seed of God.
serpent,
Natural man,      Spiritual man.
Image of the      Image of the
earthly,          heavenly.

The truth of this statement, the Scriptures, as well as experience,
abundantly confirm. The former speak largely of the old man and the new,
of the inward and outward man. See Eph. 4:24; Col. 3:9; 2 Cor. 4:16. They
teach also that the Spirit of God is in us: Rom. 8:11; 1 Cor. 3:16; 6:19;
2 Cor. 5:5; Eph. 1:13. And likewise Christ, Gal. 2:20; 2 Cor. 13:5.
_Experience_, moreover, demonstrates the same. Hither may also be referred
that striving and struggling of the flesh and Spirit, from which even the
saints are not free. Rom. 7:23. Likewise there belong here the different
fruits of the flesh and Spirit reckoned up by St. Paul. Gal. 5:19-23. This
point is therefore clearly stated in Scripture, and too certain to be
called in question by any Christian. It is the hinge, as it were, on which
all the Scripture moves, and the foundation on which the true knowledge of
man depends. Out of the same fountain issue true repentance, or the death
of Adam, and the life of Christ in us. For no sooner does Adam die in us,
but there perishes with him all that is originally derived from him; the
old outward man, the old birth, the flesh, nature, corrupt reason,
darkness, the tree of death, evil fruits, sin, death, damnation, the seed
of the serpent, the natural man, the earthly image, the old Jerusalem, and
the kingdom of Satan. But as long as Adam lives, there also live and reign
with him the old man, and the carnal birth, the flesh, nature, corrupt
reason, darkness, and the whole train of evils before mentioned, being all
comprised under the kingdom of Satan, and subject to damnation, and to the
curse everlasting. But if, on the other hand, Christ live in any one, then
verily there live and reign with him the new and inward man, the new
birth, the Spirit, grace, faith, light, the tree of life, good fruits,
righteousness, life, happiness, the seed of God, the spiritual man, the
heavenly image, the new Jerusalem, and the kingdom of God. All which
proceed from the divine blessing, and tend to eternal salvation. Here is a
matter of importance, namely, so to order one’s life and conduct, that
Christ the new or second Adam, and not the old Adam, may live and reign in
us.

2. Therefore it is necessary for a man to watch, to fast, to pray, fight,
and strive; and, as St. Paul expresses it, to examine himself if Christ be
in him. 2 Cor. 13:5. He is to work out his salvation with fear and
trembling. Phil. 2:12. He is to enter through the strait gate and the
narrow way in Christ. Matt. 7:13. That is, man must now hate and deny
himself, forsake all (Luke 14:26), and die unto sin. Rom. 6:2. This surely
is not to be effected, as the delicate Christians of this age imagine, by
any careless and slight application of mind, but by an inward and profound
sorrow, contrition, and brokenness of heart, together with groans and
tears that cannot be uttered. These inward exercises, and acts of
devotion, are most feelingly set forth by David in his Penitential Psalms,
which abound with expressions of this nature. Ps. 6; 32; 38; 51; 102; 130;
143. The apostle calls it a crucifying of the flesh with the affections
and lusts thereof. Gal. 5:24. Whoever attains to this state, in him verily
Christ lives, and he reciprocally in Christ by faith. Then Christ conquers
and reigns in man, whose faith is become “the victory that overcometh the
world.” 1 John 5:4.

3. But since the world, which thou art to strive against, is not _without_
thee, but _within_ thee, it follows, that it is also to be conquered not
without, but within thee. For what is the world, but “the lust of the
flesh, and the lust of the eyes, and the pride of life?” 1 John 2:16. As
these are in thee, so in thee they are to be subdued, that thus thou
mayest worthily bear the name and character of a true child of God. “For
whatsoever is born of God, overcometh the world” (1 John 5:4); and if thou
overcomest, and gainest the victory over thy great enemy the world, thou
art then a child of light (Eph. 5:8), a member of Christ (1 Cor. 12:27;
Eph. 5:30), and the temple of the Holy Ghost. 1 Cor. 6:19. Thou art now a
good tree (Matt. 12:33), that freely and without constraint, yea, with
joy, love, and pleasure, bringeth forth fruit to the glory of God. Matt.
5:16.

4. But if thou livest in Adam, and Adam reigns in thee, then thou art not
a child of God, nor born again of him. For since thou art overcome by the
world, and since the prince thereof rules in thee by pride, ambition, and
self-love, thou art on this very account to be numbered amongst the
children of the devil. John 8:44. “For as many as are led by the Spirit of
God, they are the sons of God.” Rom. 8:14. And, on the contrary, as many
as are led by Satan, they likewise are his children; yea, they are the
very members of Satan, sons of darkness, a habitation of unclean spirits,
an accursed Babylon, full of impure and of abominable beasts; as it is
represented by the ancient prophets (Isa. 13:21; Rev. 18:2); but
particularly by the prophet Ezekiel. He being brought in spirit into the
temple at Jerusalem, beheld two remarkable things: one whereof was, “every
form of creeping things, and abominable beasts, and all the idols of the
house of Israel, portrayed upon the wall round about;” and secondly (which
was still more detestable), “seventy men of the ancients of the house of
Israel, worshipping these beasts and images, and offering them incense.”
Ezek. 8:10, 11.

5. Behold, O man, a lively representation here given of thy depraved,
brutish, and beastly heart! If thou wilt but enter into this temple of thy
heart, thou shalt surely find therein vast numbers of foul, detestable
creatures, images, and idols, fashioned and represented by all manner of
corrupt and impure thoughts in the carnal mind, imagination, and memory.
Moreover (and this is the greatest evil of all), though these idols and
horrid abominations should be utterly banished from the heart, and this
detestable evil, by which man is made the habitation of unclean and
pestilential reptiles, should, by all means, be destroyed by repentance,
by mortification of the flesh, and by penitential tears and humiliation;
yet, instead of doing that, thou lovest these serpents, adorest these vile
monsters, and servest and caressest them. Alas! thou but little regardest
that Christ is cast out of thy soul by these abominations, and is utterly
banished from thy heart; and that by this means thou deprivest thyself of
the supreme and eternal Good, losing the Holy Spirit with all his
excellent gifts and graces. O miserable man! thou exceedingly grievest
when any outward trouble befalls thee, or when thou losest anything in the
world that is dear to thee; why then is it, that thou art not at all
concerned at the loss even of CHRIST himself, and at the deplorable state
of thy soul and body, which are both become a habitation of malignant
spirits!

6. If these things be seriously pondered and laid to heart, we shall soon
understand what Adam and Christ are; and how they live and act in men. To
this head we may also refer the following observations. First, In Adam we
are ALL naturally equal, nor is one better than another; since we are all,
both as to body and soul, equally polluted and corrupted, so that it is
affirmed by St. Paul, not only of Jews and Gentiles, but even of all men
in general, that “there is no difference.” Rom. 3:22. Hence it is also
true, that in the sight of God, no man is better than the most profligate
criminal. For though that perverse temper which is natural to all, does
not equally in all break out into works, yet God judges all men by the
inward state of the heart, that poisoned fountain of all sin. Nor is there
any sin so heinous, which man by nature would not freely commit, were he
not strongly restrained by divine grace. For by the bent of our nature we
are but too much inclined to pollute ourselves with all manner of
wickedness (Jer. 13:23); and if the inclination be not always attended
with the external effect itself, it is wholly to be attributed to the
grace of God, and not to any strength or prudence of our own. Gen. 20:6.
This consideration should excite us to the practice of true humility, and
to an unfeigned fear of God; and at the same time restrain us from rashly
despising our fellow-creatures, lest, by reflecting on others, we
ourselves split upon the dangerous rock of carnal presumption. Secondly,
it is proper to observe, that as in Adam we are all equally bad with
regard to the corruption of nature; so by Christ we are all made equally
just and holy; no man receiving for himself any prerogative of a peculiar
righteousness in the sight of God. For since Christ is our perfection, our
“wisdom, righteousness, sanctification, and redemption” (1 Cor. 1:30;
6:11), we, who in _Adam_ are alike, are also alike in _Christ_. For as in
_Adam_ by nature we are all one man and one body, infected with the foul
contagion of disobedience and sin, so all true Christians are as one man
in _Christ_, and make up one body, completely purified and sanctified by
faith, and the blood of Christ.

7. This truth is a remedy against _spiritual pride_, namely, that none
should account himself better before God than others, though perhaps
adorned with greater gifts, and endowments. For even these are no less
bestowed on him of pure grace, than are righteousness and salvation
themselves. Upon this principle of pure grace, be careful to keep thy mind
constantly fixed. If thou dost so, then this 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 and poverty in spirit, so,
on the other, it will give thee a most lively insight into Christ, and
into the exceeding riches of grace, offered through him to all mankind.




Chapter VIII.


Showing How Graciously God Invites Us To Repentance, And How Necessary It
                    Is That It Should Not Be Delayed.


    _Likewise, I say unto you, there is joy in the presence of the
    angels of God over one sinner that repenteth._—LUKE 15:10.


God, who is of infinite mercy, in order that he might the better soften
our hard and stony hearts, and turn them from the world, ourselves, and
the devil, unto himself (Acts 26:18), has, in his Word, variously
represented and set before our eyes man’s conversion and repentance.

2. Among other ways of impressing it on our minds, the two parables of the
_Lost Sheep_ and of the _Prodigal Son_ (Luke, chap. 15), are exceedingly
affecting, and are so abundant in divine consolation, that it is scarcely
possible seriously to think upon them without tears. Therein our Saviour
describes three different hearts. Of these the first is, the impenitent
heart of a sinner; the second, the contrite heart of a penitent; the
third, the heart of God, full of mercy and paternal affection.

3. The _first_ he describes under the similitude of a degenerate son,
wastefully spending his substance and inheritance, and at last reduced to
such necessity, as to wish to fill his belly with the husks which the
swine did eat. By this figure all mankind in their natural state are
shadowed forth; who, as so many degenerate sons, have squandered away the
heavenly inheritance by continual riot and wickedness. That is, they have
lost their original righteousness, holiness, innocency, and the beautiful
image of God, in which they were at first created (Eph. 4:24), and are now
by their own fault become the bond-slaves of sin, of the devil, and of
death. And to complete their ruin, finding no relief, rest, or comfort, in
any human performances and laws (which answer to the husks in the parable)
they must of necessity perish with endless famine and misery, unless they
speedily have recourse unto the grace of their Heavenly Father.

4. The _second_ heart, which is that of a repenting sinner, is set forth
in these words: “How many hired servants of my Father have bread enough,
and to spare, and I perish with hunger! I will arise, and go to my Father,
and will say unto him, Father, I have sinned against heaven, and before
thee; and am no more worthy to be called thy son.” In this account we have
a very moving description of true repentance. By the Prodigal’s coming to
himself, is signified sorrow for sin; that is, when a man, on the one
hand, reflects upon his own misery, and considers how, from being a child
of God, he is become, as it were, a brute beast (2 Pet. 2:12), an unclean
swine, a man void of reason, earthly and sensual; and, on the other,
mindful of his divine origin, turns his thoughts entirely upon his Father,
repents, acknowledges his offences, and says, “Father, I have sinned
against heaven, and before thee;” and have offended both God and man. This
he immediately confirms by a sincere contempt of himself, expressed in
these words: “and am no more worthy to be called thy son.” Moreover,
_faith_, which is the other part of repentance, is exhibited to us in his
actual _arising_ and _returning_ to his father’s house. He assumed
confidence to repair to his home, and firmly persuaded himself that his
father would receive him, if not as a son, at least as one of his hired
servants. “For,” says he, “I am no more worthy to be called thy son; make
me as one of thy hired servants.” This plainly shows the sure hope he
entertained, that his father would yield to his entreaties, and receive
him into his favor.

5. And now I come, _thirdly_, to draw the character of the paternal heart
of God, set forth in the parable.

I. _When the son was yet a great way off, his father saw him._ Behold the
prevenient mercy of our Heavenly Father, who graciously looks for his
prodigal children. Ps. 79:8; Isa. 30:18, 19; Ps. 32:8.

II. _And was moved with compassion._ Hereby is represented his mercy
waiting to be gracious to us.

III. _And ran and fell on his neck._ Here is mercy receiving into favor.

IV. _And kissed him._ This exhibits mercy ready to administer consolation
to the returning sinner. Micah 7:19; Isa. 66:13.

V. _Bring forth, says he, the best robe, and put it on him_ (Isa. 61:10).
This has relation to Christ, and points out his righteousness, and
_justifying_ grace. Rom. 8:33.

VI. _And put a ring on his hand._ Hereby is signified the Holy Spirit, the
pledge of sonship (Gal. 4:6; Eph. 1:5), the seal of intimate favor and
union; and it also represents to us the espousing mercy of the Lord.

VII. _And shoes on his feet._ This denotes a new and holy walk in Christ,
resulting from the Divine power, and the grace of the Holy Spirit; which
are the peculiar effects of preserving mercy. 1 Peter 1:5; Ps. 84:11.

VIII. _Bring hither the fatted calf._ By this feast is represented the joy
of angels, or rejoicing and _crowning_ mercy, described by the holy
Psalmist, and the prophet Isaiah. Ps. 63:5; 103:5; Isa. 65:13.

6. What strong and endearing arguments are here offered by the goodness of
God inviting us to sincere repentance! Let us, then, seriously consider
some of the main _inducements_ to true repentance, of which seven shall be
proposed at present.

                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐

I. The boundless mercy of God.

II. The kindness of Christ, and his inestimable merit.

III. The awful threatenings and punishments that are laid before us.

IV. Death.

V. The last judgment.

VI. Hell. And

VII. Everlasting joy.

I. THE MERCY OF GOD.

7. “If thou shalt seek the Lord thy God, thou shalt find him, if thou seek
him with all thy heart, and with all thy soul. When thou art in
tribulation, and all these things are come upon thee, even in the latter
days, if thou turn to the Lord thy God, and shalt be obedient unto his
voice; (for the Lord thy God is a merciful God); he will not forsake thee,
neither destroy thee, nor forget the covenant of thy fathers, which he
sware unto them.” Deut. 4:29-31. What tender affection, as of the heart of
a father, have we here presented to us! And how just and reasonable is it,
that it should move us to repentance! For how numerous and _great_ soever
our sins may be, the mercy of God is still _greater_, according to the
words of the Psalmist: “With the Lord there is mercy; and with him is
plenteous redemption. And he shall redeem Israel from all his iniquities.”
Ps. 130:7, 8. And again: “According unto the multitude of thy tender
mercies, blot out my transgressions.” Ps. 51:1. Nor are our sins so filthy
and abominable, but God can make them white as snow. “Though your sins,”
says the prophet, “be as scarlet, they shall be as white as snow.” Isa.
1:18. And the Psalmist says: “Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.” Ps. 51:7. Neither are they so
various and manifold, but that they are surpassed by the riches of divine
grace, according to the apostle: “In Christ we have redemption through his
blood, the forgiveness of sins, according to the riches of his grace.”
Eph. 1:7. And what we read in Exodus teaches the same: “The Lord, the Lord
God, merciful and gracious, long-suffering, and abundant in goodness and
truth; forgiving iniquity, and transgression, and sin.” Exod. 34:6, 7. Nor
are they so strong and powerful, but God can destroy them, and throw them
into the depth of the sea, as he did unto Pharaoh and all his host. “He
will subdue our iniquities; and thou wilt cast all their sins into the
depths of the sea.” Micah 7:19. Nor, finally, are they so mortal and
pestilential, but God can heal them, as the prophet assures us: “The
wicked shall not fall by his wickedness in the day that he turneth from
it.” Ezek. 33:12.

II. THE KINDNESS OF CHRIST.

8. How kindly and affectionately Christ Jesus receives sinners, he himself
abundantly declares in the Gospel: “They that be whole,” says he, “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. “The Son of man is
come to seek and to save that which was lost.” Luke 19:10. Of this
gracious bounty of Christ towards returning sinners, the prophets have
left us many predictions. “Woe be to the shepherds of Israel,” saith
Ezekiel, “who have not sought that which was lost: but with force and with
cruelty have ye ruled them. And they were scattered, because there is no
shepherd. Behold, I, even I, will both search my sheep, and seek them out.
As a shepherd seeketh out his flock, in the day that he is among his sheep
that are scattered; so will I seek that which was lost, and bring again
that which was driven away, and will bind up that which was broken, and
will strengthen that which was sick.” Ezek. 34:2, 4, 12, 16. And the
prophet Isaiah says, “He shall feed his flock like a shepherd: he shall
gather the lambs with his arm, and carry them in his bosom.” Isai. 40:11.
Nor should only the _gracious nature_ of Christ move thee to _repentance_;
but more especially his extreme _sorrow_, and most innocent blood shed on
thine account. For consider within thyself:

(1.) That he laid down his life, not for heaven or earth, but for thy
soul. And wilt thou, by sin and impenitence, wantonly cast away so great
and valuable a treasure?

(2.) Remember, that thou couldest not have been redeemed by any other or
less price than the precious blood of Christ (1 Pet. 1:19). Why shouldest
thou deprive thyself of a ransom so inestimable as the Redeemer has paid
for thee?

(3.) Call to mind, that Christ has redeemed thee from the world, from sin
and the devil. And dost thou desire to continue longer in the service of
so hard and cruel a master?

(4.) Be assured, that without unfeigned repentance, the merit of Christ
will avail thee nothing; yea, that thou tramplest under foot his blood,
and dost “despite unto the Spirit of grace.” Heb. 10:29.

(5.) Lastly, consider how sharp and cruel were the sufferings which thy
Saviour underwent on thy account! How he wept and sorrowed, trembled and
feared! Heb. 5:7. How grievously he was wounded for thy transgressions
(Isa. 53:5), and, at last, as a worm (Ps. 22:6), and cursed (Gal. 3:13),
hung upon a tree! How loudly this mournful scene calls on thee to repent!

III. THREATS OF TEMPORAL PUNISHMENT.

9. “God judgeth the righteous,” saith the Psalmist, “and God is angry with
the wicked every day. If he turn not, he will whet his sword: he hath bent
his bow, and made it ready: he hath also prepared for him the instruments
of death: he ordaineth his arrows against the persecutors.” Ps. 7:11-13.

10. This wrath and revenge, no man will ever be able to escape, as the
prophet Amos affirms: “He that escapeth of them shall not be delivered.
Though they climb up to heaven, thence I will bring them down: and though
they be hid from my sight in the bottom of the sea, thence will I command
the serpent, and he shall bite them. Behold, the eyes of the Lord God are
upon the sinful kingdom, and I will destroy it from off the face of the
earth.” Amos 9:1-3, 8. “Their blood shall be poured out as dust,” saith
Zephaniah, 1:17, 18, “and their flesh as the dung. Neither their silver,
nor their gold, shall be able to deliver them in the day of the Lord’s
wrath; but the whole land shall be devoured by the fire of his jealousy.”
Such terrible threatenings as these should lead us to unfeigned
repentance; this being the only means by which to prevent impending
desolation, and the total destruction of nations and cities; as evidently
appears from the example of Nineveh. Jonah 3:5, 10. “At what instant I
shall speak concerning a nation, and concerning a kingdom, to pluck up,
and to pull down, and to destroy it; if that nation against whom I have
pronounced, turn from their evil, I will repent of the evil that I thought
to do unto them.” Jer. 18:7, 8.

IV. DEATH.

11. God has concealed the time of our death from us, that thereby we may
be kept in the daily and uninterrupted practice of true repentance, as not
knowing which hour may be our last. “The whole life of a man is given him
for repentance,” saith St. Bernard. And this repentance is a Christian’s
daily cross and tribulation. Thus it is said in the Psalms: “I am ready to
halt, and my sorrow is continually before me.” Ps. 38:17; 73:14. God has
promised grace to the penitent, but he has not promised to sinners another
day in which to repent. “It is appointed unto men once to die; but after
this the judgment.” Heb. 9:27. Such as God shall find thee, as such will
he judge thee: wherefore, live in such a manner as thou wouldest wish to
have done, when thou art dying. Consider seriously in thy mind, where they
now are, who but a few years ago wasted their lives with lust and vanity,
and freely enjoyed the “good things” of this world? Luke 16:25. They are
all gone to their own place, where they wait for the day of judgment.
Wherefore, “come out of her, my people, that ye be not partakers of her
sins, and that ye receive not of her plagues.” Rev. 18:4.

V. THE LAST JUDGMENT.

12. For after death, there is neither place nor time for repentance. It is
in this world that eternal life is either lost or obtained. Those that
repent betimes, shall not be condemned in judgment; but the impenitent
will hear the awful sentence: “Depart from me, ye cursed, into everlasting
fire.” Matt. 25:41. “Behold, therefore, now is the accepted time; behold,
now is the day of salvation!” (2 Cor. 6:2), which will be followed by the
day of judgment in the other world. “To-day, therefore, if ye will hear
his voice, harden not your hearts, as in the provocation; lest I swear in
my wrath, that ye shall not enter into my rest.” Ps. 95:7, 8, 11; Heb.
3:7, 8, 11. “For we must all appear before the judgment-seat of Christ,
that every one may receive the things done in his body, whether it be good
or bad.” 2 Cor. 5:10. Those, therefore, who here repent, “shall have their
sins covered” (Ps. 32:1), and “they shall no more be mentioned unto them,”
as the prophet declares. Ezek. 33:16. Lay hold, therefore, on the offer of
mercy betimes, know and confess thy sins, O man, that they may be remitted
and forgotten.

VI. ETERNAL PAINS OF HELL.

13. With this present life, the season of the mercy of God closes. It will
then be said: “Son, remember that thou in thy lifetime receivedst thy good
things.” Luke 16:25. Thy life is now over. Thou art now dead! Dead to God
forever, to whom thou didst refuse to live in time! There is no redemption
from hell. Ps. 49:14-20. How can the damned enjoy the goodness of God, to
which they were dead whilst they were alive, and to which they will now
continue dead to all eternity! Remember, therefore, that now is the only
time for mercy, and the hour of visitation to repent; whereas, there the
damned so die, as, notwithstanding, always to live; and so live, as yet to
die eternally. All the senses will there suffer torment. The sight shall
be punished with eternal darkness; the ears shall be filled with weeping
and gnashing of teeth; the smell with stench of fire and brimstone; the
taste with the bitterness of eternal death; and the feeling with a sense
of endless tortures and miseries.

VII. THE JOY OF ETERNAL LIFE.

14. Is it not a very high degree of folly, to prefer a short perishing
pleasure to an eternal joy; and a worthless trifle, to the glorious
presence of God? Now none shall enter into this, but he who has thoroughly
washed himself, and “made white his robes in the blood of the Lamb.” Rev.
3:14. “For without are dogs, and sorcerers, and whoremongers, and
murderers, and idolaters, and whosoever loveth and maketh a lie.” Rev.
22:15. None of those, who, having been here invited to the feast of
Christ, yet refused to come, “shall taste of his supper.” Luke 14:24. The
highest joy of eternal life, will consist in “seeing God as he is.” 1 John
3:2. _To see God_, is all in all, and an eternal reward. “Ye shall see
me,” says our Lord, “and your heart shall rejoice; and your joy no man
taketh from you.” John 16:19, 22. This sight of the face of God is the joy
of the angels; it is their life, and the invisible food by which they are
sustained. Now as this vision of God creates the most exalted joy, so to
be banished from it, is to suffer the greatest, the most terrible, and the
most severe torment, and eternal misery.




Chapter IX.


   Showing What Repentance Is, And The Manner In Which The Sinner Truly
      Repents; Also, How The Goodness Of God Leads Us To Repentance.


    _Therefore also now, saith the Lord, turn ye even to me with all
    your heart, and with fasting, and with weeping, and with mourning:
    and rend your heart, and not your garments, and turn unto the Lord
    your God: for he is gracious and merciful, slow to anger, and of
    great kindness, and repenteth him of the evil_.—JOEL 2:12, 13.


The Lord, whose mercy is infinite, by no means seeks our destruction, but
rather our life and happiness. He best knows the wretched and deplorable
condition into which we are fallen by sin; and he is also desirous to
reclaim us from that dangerous state, and to preserve us from everlasting
ruin. It is for this reason, that he so earnestly invites the soul to
repentance, and engages us to the same by many strong and powerful
motives.

2. Sometimes God is pleased to stir us up by terrible _threatenings_.
“Behold,” says he, “I will bring evil upon this people; because they have
not hearkened unto my words, nor to my law, but rejected it.” Jer. 6:19.
Again, “And now, because ye have done all these works, saith the Lord, and
I spake unto you, rising up early and speaking, but ye heard not;
therefore, will I cast you out of my sight.” Jer. 7:13, 15. This dreadful
proclamation of both temporal and eternal calamities, should strike fear
and terror into us: for the threatening of God is not an empty voice, nor
a sound that vanishes into nothing, but it is accompanied with many
terrible effects, and consuming wrath, as will in its time more fully
appear, and which we even feel already by sad experience; since miseries
and calamities, like a flood, seem to carry all before them. Nay, they
will undoubtedly multiply upon us, and exert themselves with the utmost
fury and fierceness, except we betimes prevent them by a sincere
repentance. Thus the wrath of God shall be poured forth in wars, famines,
pestilence, fire, and inundations, till he has at length destroyed our
very _foundations_, as he did once to the city of Jerusalem. Lam. 4:11.

3. But if the proclamation of wrath and judgment cannot prevail upon us,
yet ought God’s abounding _goodness_, attended as it is with so many
endearing marks of love, to melt our hearts, and to soften them into true
and earnest repentance. For thus hath the Lord spoken by the prophet:
“Return, thou backsliding Israel, and I will not cause mine anger to fall
upon you: for I am merciful, saith the Lord, and I will not keep anger for
ever. Only acknowledge thine iniquity, that thou hast transgressed against
the Lord thy God.” Jer. 3:12, 13. In these words, God makes a free offer
of his grace, entreats and adjures us to return to him again, for he is
willing to accept our repentance.

4. The passages that have been quoted, are a convincing proof that God, by
his grace, mercy, patience, and clemency, strongly invites us to true
repentance. There are chiefly three things in those scriptures, which
deserve a more particular observation: namely, the _nature_ of repentance,
or what it is to repent; that is, to turn unto the Lord:—the _manner_ in
which repentance is to be wrought out; that is, by fasting, weeping, and
mourning:—the _motive_ to engage us in so holy an exercise, which is the
paternal goodness of God; “_for I am merciful_.”

As to the _first_, we know that _to repent_, is nothing else but to be
led, through the _law_ of God, to acknowledge the natural blindness of our
hearts, and that detestable impurity which lurks within. Next, we ought to
regard this as the very source whence all other sins proceed, and whereby
we depart from God, the supreme and eternal Good, deserving not only
various punishments here, but also his everlasting wrath in hell
hereafter. All this ought to awaken in us sorrow and distress, not so much
by reason of the threatened punishment, as rather on account of the
heinousness of the many provocations offered to a merciful Father, who in
his very nature is love and kindness. This being done, we may then raise
again our souls by virtue of the _Gospel_, and with a well-grounded faith,
rely on the favor of God, and on the sure remission of sin promised in
Christ Jesus. This must necessarily be attended with a serious amendment
of life, with a constant purification of the heart by faith, with a
mortification of all evil desires, and with a sincere abnegation of our
own will, so opposite to that of God. In a word, it will be accompanied
with a new life acceptable unto God in Christ, and with fruit worthy of
repentance; suitably to what God enjoins by the prophet: “Wash ye, make
you clean; put away the evil of your doings from before mine eyes; cease
to do evil, learn to do well. Though your sins be as scarlet, they shall
be as white as snow.” Isaiah 1:16, 18.

5. But alas! here is the difficulty! These things are much more easily
said, than reduced to practice. The reason is, because hardly any will
earnestly engage in so weighty a work, or search into the true original
cause of the many dreadful disorders that appear in our lives and conduct.
Man flatters himself with a confident opinion of his own goodness, and
cherishes the affection of the old man. There are few who care to see
their hearts in their inward and native depravity; or to be made sensible
of that vein of evil nature which runs through all their actions, even the
best and most shining. And thus Christ himself, and the grace of God,
manifested by him, are wantonly disregarded.

6. And yet Joel (2:12) requires us to “turn unto God with all our heart,
with fasting, with weeping, and with mourning.” Hereby he intimates that
we are turned away from God; have forsaken the fountain of living waters
(Jer. 2:13); and are now unable to attain life and happiness again, unless
we “_search_ our ways,” and “_return_” unto him from whom we are gone
astray. Lam. 3:40. It is for this purpose that the Prophet charges
“backsliding children” to return, with the promise annexed, that the “Lord
will heal their backslidings.” Jer. 3:22. For this verily is the will of
God, that we should see and confess our misery, in order that he may
compassionately heal it.

7. But since, by nature, we are so blind as to be utterly unable of
ourselves sufficiently to discover our own wretchedness; God has been
pleased to afford means, with a view to bringing us to a sound knowledge
of ourselves. This is done by his holy Word and the Sacraments, which are
always accompanied with his grace and Spirit. By these the Father draws,
allures, and calls us to himself, as so many lost and wandering sheep.
John 6:44. For as a straying sheep cannot of itself return, but must of
necessity be sought and brought back to the fold by the shepherd, so we
would forever go astray in the wilderness of sin and error, did not God
himself carefully seek us; and this the examples of Peter and Paul
abundantly confirm. Therefore the prophet says: “Turn thou me, O Lord, and
I shall be turned; for thou art the Lord my God.” Jer. 31:18. “Heal me, O
Lord, and I shall be healed; save me, and I shall be saved: for thou art
my praise.” Jer. 17:14. “For it is God,” says the apostle, “which worketh
in us, both to will and to do, of his good pleasure.” Phil. 2:13.

8. When, therefore, the Lord graciously awakens us by these means, and
invites us to repentance, it is our part, not to withstand his grace and
Spirit; (as it is said, “To-day if ye will hear his voice, harden not your
hearts”) (Ps. 95:7, 8); but to confess the sin which he thus reproves in
us, and by no means make light of the grace offered to us in the Gospel.
Then God will assuredly have mercy upon us, as he himself declares: “Let
the wicked forsake his way, and the unrighteous man his thoughts; and let
him return unto the Lord, and he will have mercy upon him; and to our God,
for he will abundantly pardon.” Isa. 55:7.

9. Upon this account the work of conversion, though it is entirely a work
of God’s grace, is yet in one respect ascribed to us; namely, as we _give_
up ourselves to the Lord, and to his operations, and do not wantonly
resist his Spirit, despise his grace, and cast it from us; or, as the
apostle expresses it, do not put his Word from us, nor stop our ears
against it, as did the Jews of old. Acts 13:46; 7:57. On the contrary,
when the severity of the _law_ has laid open our spiritual diseases, and
we have felt the bitterness thereof; let us avail ourselves of the
_Gospel_ as a healing remedy, and suffer our heavenly Physician to restore
us to health.

10. An image of this we have in a straying sheep. If it but hear at a
distance the voice of the shepherd, it starts back immediately, and
returns to him. And how willingly would the lost sinner follow the voice
of his Shepherd, if sin had not so perverted him, as to reduce him lower
than the very beasts in stupidity and dulness! Of this indeed the prophet
complains: “The ox knoweth his owner, and the ass his master’s crib: but
Israel doth not know, my people doth not consider.” Isa. 1:3. “Shall they
fall,” asks another prophet, “and not arise? Shall he turn away, and not
return? The stork in the heaven knoweth her appointed times, and the
turtle, and the crane, and the swallow, observe the times of their coming:
but my people know not the judgment of the Lord.” Jer. 8:4, 7.

11. We ought, therefore, most fervently to implore the Lord, not to
withdraw from us his gracious assistance, without which we must certainly
go astray. For since sin and the old Adam constantly abide in our corrupt
flesh and blood, we have need of daily, yea, hourly supplies of grace, for
repressing the tyranny of sin, and for nourishing the life of God within
us. The grace of God is the life of our soul, as the soul is the life of
the body. And as the life of the body, without the free enjoyment of the
air, must soon be extinct; so the vital flame of the inward life will
speedily languish, without a daily supply of grace to support it. For this
reason Solomon prayed: “The Lord our God be with us; let him not leave us,
nor forsake us; that he may incline our hearts unto him, to walk in all
his ways.” 1 Kings 8:57.

12. This is a lesson which ought not to be learned in a light and general
manner, but by a close and practical application be brought home to every
one in particular. Let, therefore, every one look into his own heart and
seek its renewal, that so all may be reformed in time. Let us remember
that comfortable exhortation, and the promise annexed thereto: “Seek ye
the Lord while he may be found; call ye upon him while he is near.” Isa.
55:6. “And ye shall seek me, and find me, when ye shall search for me with
all your heart, saith the Lord.” Jer. 29:13.

13. But in order to true repentance, it is not enough to refrain only from
gross sins, and foul visible transgressions; but the heart, whence all
those evils proceed, is to be changed and purified; that so inward pride,
covetousness, and lust, with all sinful affections, may be mortified at
last. For whilst the heart is unchanged, unreformed, and unrenewed; that
is, whilst our own corrupt temper, our inward malice, wrath, hatred,
enmity, revenge, lying, and deceit, are quietly suffered within us; all
our boasts of, and pretences to, and formalities in, religion, are but
mere show and hypocrisy. God requires no less than a new heart, and “a new
creature in Christ Jesus.” 2 Cor. 5:17. No one is so holy, so good, and so
thoroughly cleansed, but he will still find something in his own heart to
be thrown out, or to be amended and rectified. “As a fountain casteth out
her waters, so Jerusalem casteth out her wickedness.” Jer. 6:7. This is
the first head, relating to the nature of repentance, of which more has
been said in Book I.

14. Let us now consider, in the second place, the _manner_ of our
returning to God: “with all the heart,” says the prophet, “with fasting,
with weeping, and with mourning.” Wretched mortals can weep floods of
tears for empty and perishing goods, whilst they stand unmoved at the
miserable state of their souls, and at the loss of an eternal and
incorruptible inheritance! In this they are altogether unlike David, who,
by his example, sets a most shining pattern of sincere and unfeigned
repentance before us. See Ps. 6, and Ps. 38. “For the Lord looketh on the
heart” (1 Sam. 16:7), and “trieth the heart and reins.” Ps. 7:9.

15. What the prophet says of fasting, is to be understood of a general
fast enjoined by the prophet to all the people. In such a fast the whole
body of a nation were wont to be concerned. They publicly confessed their
sins; they deplored and bewailed them; and thus humbling themselves before
God, fasted both inwardly and outwardly. And in this order they begged
remission of sin, and deprecated the judgments of God gathering over them.
Such a general fast and public repentance as this, such sincere
conversion, prayer, faith, confession, and supplication, are the most
effectual means to appease the wrath of an offended God, and to avert his
judgments from whole kingdoms and nations. This plainly appears from the
history of the defeat of the other tribes of Israel, by that of Benjamin;
in which the former having in two battles lost forty thousand men, all
went up and came before the Lord, with weeping and mourning, and there
fasted the whole day, from morning to night. Judges 20:26. A similar
illustrious example is recorded of the fast of the Ninevites (Jonah 3:5,
10): and of the children of Israel, who, being beaten by the Philistines,
kept a fast for seven days together, after Saul and Jonathan were slain in
the battle. 1 Chron. 10:12.

16. Such solemn penitential fasts were also in use in the primitive
Church, when the Christians met together, and in any great public calamity
humbled themselves before the Lord. Not, surely, to obtain remission of
sin by such performances, as so many meritorious acts of devotion; but by
a contrite, sober, and humble heart, to deprecate the judgments that were
ready to break in upon them. And such fasts might with propriety still be
observed.

17. Fasts such as these, accompanied with true repentance, would prove an
impregnable wall and fortification against all our enemies; a sovereign
medicine in all pestilential diseases; and a safeguard about all our
estates and possessions. An example of this we have in Job, who, whenever
his children had spent any day in mirth and feasting, “offered up unto God
prayers and sacrifices for them” (Job 1:4, 5); and thus, as it were,
fortified his house by prayer against the insults of wicked men and
devils.

18. In great public calamities the Lord looks out for such men as may,
like a bulwark, oppose his wrath when ready to make a breach. “I sought
for a man among them, that should make up the hedge, and stand in the gap
before me for the land, that I should not destroy it: but I found none.
Therefore have I poured out mine indignation upon them, I have consumed
them with the fire of my wrath: their own way have I recompensed upon
their heads, saith the Lord God.” Ezek. 22:30, 31. We may also remember,
on this occasion, the intercession of Abraham. Gen. 18:23.

19. Thus the prophet Daniel was a wall of defence when he made confession
to God of the sins of all the people. Dan. 9:4, 5, etc. And the prophet
Joel, in very moving terms, describes such a penitential fast: “Blow the
trumpet in Zion; sanctify a fast; call a solemn assembly; gather the
people; sanctify the congregation; assemble the elders; gather the
children, and those that suck the breasts; let the bridegroom go forth of
his chamber, and the bride out of her closet. Let the priests, the
ministers of the Lord, say, Spare thy people, O Lord, and give not thine
heritage to reproach.” Joel 2:15-17.

20. Such public fasts ought to be celebrated by the whole multitude,
without hypocrisy, with ardent zeal and devotion; for it is the will of
God, that every one readily confess his sins. He requires true humility,
sincere repentance, and a turning to him with our whole heart. Hence the
prophet commands the “heart, and not the garments,” to be rent. The Jews,
at the hearing of any sad or terrible evil, were accustomed to rend their
clothes, in order to evidence thereby the inward sorrow with which they
were affected. This, however, like their fasting, was often a mere
formality, and their grief was only pretended. Wherefore, the prophet
reproves them, saying, “Is it such a fast that I have chosen? a day for a
man to afflict his soul? Is it to bow down his head as a bulrush, and to
spread sackcloth and ashes under him? Wilt thou call this a fast, and an
acceptable day to the Lord? Is not this the fast that I have chosen? to
loose the bands of wickedness, to undo the heavy burdens, and to let the
oppressed go free, and that ye break every yoke? Is it not to deal thy
bread to the hungry, and that thou bring the poor that are cast out to thy
house? When thou seest the naked, that thou cover him, and that thou hide
not thyself from thine own flesh?” Isa. 58:5-7.

21. These words explain the nature of a true fast; which is then only
kept, when, on the one hand, we abstain from sin, subdue the wanton lusts
of the flesh, and keep the old man, with all his members, under constant
restraint and subjection: and, on the other, when we are fervent in works
of charity, in the practice of patience and mercy, and of the other
virtues springing up from a contrite, sincere, and penitent heart. And it
is with regard to these inward acts of humiliation, that the prophet bids
us _rend our hearts_. For as the wounds of the heart must necessarily be
very painful; so the grief occasioned by our sins should affect us, as if
our very hearts were bruised and crushed. And this “broken spirit,” this
“contrite heart,” is that _sacrifice_ which is so highly acceptable to
God. Ps. 51:17. Such a heart has, by faith, obtained a due fitness to
receive the influence of the grace of God, the consolations of the Holy
Spirit, and the merit and blood of Jesus Christ. As a hard and massive
stone cannot be penetrated by the oil or water poured upon it, until it be
broken to pieces; so the sovereign balm of God’s grace and consolation
cannot comfort and quicken the heart, except it be first broken and
softened into humility, that so by faith it may partake of the merit of
Christ. “Not the whole, but the sick, have need of a physician.” Matt. 9:
12. Let no one think that he belongs to Christ, unless he has first
“crucified the flesh, with its affections and lusts.” Gal. 5:24. The blood
of Christ will be of no profit to any except to those who embrace it with
a contrite, afflicted, penitent, humble and believing heart.

22. As for the _motives_ to repentance, which make up the third head, they
are thus expressed by the prophet: “Turn unto the Lord, _for_ he is
gracious and merciful, slow to anger, and of great kindness, and repenteth
him of the evil.” Joel 2:12, 13. He lays down in these words, a gradual
display of the manifold mercies offered to returning sinners. As if he had
said, “If you think it a small thing that I am _gracious_, then know that
I am _merciful_ also: if this be not enough, I am likewise _patient_ and
_slow to anger_: if this will not yet suffice, then I am, moreover, of
_great kindness_. If, after all, you still require something more, then
understand, that I easily _repent_ of intended punishments; yea, even when
my avenging hand is lifting up, I am ready to let fall the rod, upon your
serious repentance.”

23. First, then, the prophet calls God _gracious_ (Ps. 103:8); that is,
ready to be entreated and reconciled. God is easy to be prevailed with,
forgives offences, deals not in strict justice and the rigor of the law,
according to what we have deserved. And all these marks of mercy should
lead us to repentance. There are many admirable promises, all tending to
the same end. “If thou afflict them, they will cry unto me, and I will
surely hear; for I am gracious.” Ex. 22:23, 27. “Therefore will the Lord
wait that he may be gracious unto you. Thou shalt weep no more; he will be
very gracious unto thee, at the voice of thy cry; when he shall hear it,
he will answer thee.” Isa. 30:18. That is, the Most High is so rich in
grace, that he waits for you. In him there is _expecting grace_, by which
he readily receives those that truly return: _prevenient grace_, expressed
by the Psalmist—“Let thy tender mercies speedily prevent (_that is_, meet,
_or_ anticipate) us” (Ps. 79:8): _protecting grace_, noticed by the same
prophet; “He that trusteth in the Lord, mercy shall compass him about”
(Ps. 32:10): _preserving grace_; “Surely,” says David, “mercy shall follow
me all the days of my life.” Ps. 23:6. Of this we have given examples in
the preceding chapter. With this agree also the words of Scripture: “With
the Lord there is mercy; and with him is plenteous redemption.” Ps. 130:7.
Wherefore, let the divine clemency and grace move thee to sincere and
unfeigned repentance.

24. Secondly, the prophet declares that God is _merciful_. To be
_merciful_, is to be easily moved by the miseries of another, and from the
very heart to compassionate his case. This is to be seen in parents, who,
not only with unfeigned tenderness love their children, but are at the
same time so deeply touched with their misery and weakness, as to be
willing even to die for them, if that were possible. Thus David, when he
lamented the death of his son Absalom, mournfully exclaimed: “O my son
Absalom, my son, my son Absalom! would God I had died for thee, O Absalom,
my son, my son!” 2 Sam. 18:33. But these bowels of mercy, this ardent,
cordial, and tender affection, are infinitely more conspicuous in God
himself, who, from an abounding sense of love and kindness, has given up
his Son to death, and thereby transcended all the affections of earthly
parents. This is declared by the prophet: “Can a woman forget her sucking
child, that she should not have compassion on the son of her womb? yea,
they may forget, yet will I not forget thee.” Isa. 49:15. And by another,
“Is Ephraim my dear son? is he a pleasant child? for since I spake against
him, I do earnestly remember him still: therefore my bowels are troubled
for him: I will surely have mercy upon him, saith the Lord.” Jer. 31:20.
And again by another, “The Lord thy God is a merciful God; he will not
forget the covenant of thy fathers, which he sware unto them.” Deut. 4:31.
And David confirms it: “The Lord is merciful and gracious.” Ps. 103:8. And
again, calling to mind this mercy, when of three punishments he had it in
his power to choose which he pleased, he answered, “Let us fall now into
the hand of the Lord; for his mercies are great.” 2 Sam. 24:14. Would to
God that his paternal mercy might also allure us to unfeigned repentance!
St. Paul himself refers to this most powerful inducement, when he
beseeches us “by the _mercies_ of God, etc.” Rom. 12:1.

25. The third appellation given to God by the prophet is, that he is
patient, or _slow to anger_. He is not easily moved to wrath; he suffers
many provocations offered him, and gives time for repentance and
conversion. All which he has abundantly evidenced by many real
demonstrations, powerful enough to convince us, that even in God himself,
“Love beareth all things, endureth all things” (1 Cor. 13:7), even as
parents bear with their children. To this purpose says St. Peter, “The
Lord is long suffering to usward, not willing that any should perish, but
that all should come to repentance.” 2 Pet. 3:9. And again, “Account that
the long-suffering of our Lord is salvation.” 2 Pet. 3:15. And Paul
wishes, that “the goodness of God may lead us to repentance.” Rom. 2:4. To
this long-suffering of God it was entirely due, that he granted the old
world a hundred and twenty years in which to repent; bearing all that time
with their provocations, and waiting for repentance. Gen. 6:3. And O! how
much time hath he given us to repent in, and to work out our salvation!
But this divine grace is abused by those who only grow more wanton by
mercies, and “turn even the grace of God itself into lasciviousness.”
Jude, ver. 4. But by this they only hasten their ruin, and render more
grievous the punishment which they deserve. If one, and then another of
these many and provoking affronts, with which men offend an omnipotent
God, were daily put upon a mere mortal, nothing certainly could be
expected but the utmost severity of his resentment. How inconceivably
great then must be the patience of God, who not only pardons offences so
numerous and so heinous, but also returns all manner of kindness to the
offender himself. O! that the inconceivable patience of the Lord might
inspire us with a hatred of sin, and lead us all to repentance!

26. Fourthly, God is represented to be _of great kindness_; so great
indeed, that no sin, how great soever, can surpass it. For as God is
essentially and wholly good, so is he desirous to communicate himself
wholly to men, provided they be willing to receive and admit him. Yea, by
his nature he can be and do nothing but good. He takes a pleasure therein,
and “rejoiceth over us to do us good.” Jer. 32:41. His mercy is as great
as himself, that is, infinite. It extends to all mankind. “Thy mercy, O
Lord, is in the heavens.” Ps. 36:5. “As the heaven is high above the
earth, so great is his mercy toward them that fear him.” Ps. 103:11. And
we read in the Lamentations: “It is of the Lord’s mercies that we are not
consumed, because his compassions fail not: they are new every morning:
great is thy faithfulness.” Lam. 3:22. See, therefore, O man! that a
goodness so inexpressible be no longer abused, but that it animate thee to
sincere repentance.

27. And lastly, the prophet says of the Lord, “_It repenteth him of the
evil._” This is as if he would say: “It is the nature of God, to punish
with reluctance; and when he is even constrained thereto, it is not for
our destruction, but salvation, that we be not condemned with the world.”
1 Cor. 11:32. He then doth “his strange work” (of punishment), that he may
bring to pass his own work (of mercy). Isa. 28:21. Thus he repented of the
evil he had designed against Nineveh. Jonah 3:10. And, therefore, “it is
good, that a man should both hope, and quietly wait for the salvation of
the Lord. For the Lord will not cast off for ever: but though he cause
grief, yet will he have compassion according to the multitude of his
mercies. For he doth not afflict willingly, nor grieve the children of
men.” Lam. 3:26, 31-33. Therefore, repent of thy sins.

28. For as soon as thou repentest of sin, and supplicatest the Lord in
true faith, God will also repent of the punishment he intended to inflict.
The words of the Lord to Jonah are very memorable: “Doest thou well to be
angry for the gourd? Thou hast had pity on the gourd, for the which thou
hast not labored, neither madest it grow, which came up in a night, and
perished in a night: and should not I spare Nineveh, that great city,
wherein are more than six score thousand persons?” Jonah 4:9-11. This
boundless mercy is still the same even at this day, and will continue so
forever to penitent and returning sinners. Go, therefore, O man, and let
this overflowing mercy of God lead thee to repentance!




Chapter X.


                 The Four Properties Of True Repentance.


    _I have eaten ashes like bread, and mingled my drink with weeping,
    because of thine indignation and thy wrath: for thou hast lifted
    me up, and cast me down. My days are like a shadow that declineth;
    and I am withered like grass. But thou, O Lord, shalt endure for
    ever, and thy remembrance unto all generations._—PS. 102:9, etc.


In these words _four properties_ of true repentance are enjoined on a
sinner. The _first_ is, _to account himself unworthy of all the mercies of
God_. This is contained in these words: “I have eaten ashes like bread,
and mingled my drink with weeping:” that is, There is nothing I can take
any more delight in, and I account myself unworthy of any good or
delicious fare. This, however pleasing it may be to the palate of others,
is not more savory to me than mere ashes.—The same regard to our own
unworthiness is thus inculcated by the Lord: “If any man will come after
me, let him deny himself, and take up his cross daily, and follow me.”
Luke 9:23. And, “If any man come to me, and hate not his own life, he
cannot be my disciple.” Luke 14:26. Herein is expressed a threefold
reference which a true Christian ought to have to his own unworthiness.

2. (_a_) _First_ then, he is commanded to _deny himself_: that is, to die
to self-will, to self-love, and self-honor, esteeming himself utterly
unworthy of any of the benefits conferred by God on other men; or judging
himself not “worthy of the least of all the mercies” of God (Gen. 32:10);
and reputing himself the most inconsiderable, not only of all men, but
even of all other creatures; after the words of the Psalm: “I am a worm,
and no man.” Ps. 22:6. In this manner, for a man to despise himself, is
truly to _deny himself_.

3. (_b_) He is commanded, _secondly_, to _hate himself_; that is, to
condemn in himself whatever is pleasing and acceptable to the flesh; as
honor, luxury, revenge, anger, avarice, and whatever else savors of the
flesh. He is to crucify the flesh with its affections and lusts, and to
abhor in himself its whole offspring, as the work of the devil himself,
tending only to increase and nourish the perverse seed of original
depravity. And such self-abhorrence in a sinner, will then of necessity be
followed by pleading _guilty_, and by looking upon himself as one worthy
of eternal death.

4. (_c_) The _third_ lesson enjoined in these words, consists in _taking
up the cross, and in following the Lord_: that is, that we, not with a
morose and discontented, but with a ready mind, bear all manner of
sufferings, and deem ourselves worthy, not only of these, but even of far
more grievous afflictions. Thus Christ himself, whose example is set
before us, “endured the cross, and despised the shame” (Heb. 12:2),
thereby teaching us, that in “quietness and confidence shall be our
strength.” Isa. 30:15. And all that is comprehended in the imitation of,
or following after, Christ.

5. Upon the whole, these things make it appear, that a soul truly humble
and penitent, thinks itself unworthy of all divine benefits, and even of
daily food and refreshment. And this accords with the example of Christ
himself, who, parched with thirst on the cross, and having vinegar given
him mixed with gall, said no more, than, “It is finished.” John 19:30.
This was the reason also, that the true penitents under the old law judged
themselves entirely unworthy of any good thing. They put sackcloth on
their bodies, and sat in ashes. They satisfied their hunger with bread
taken from the ashes, and quenched their thirst with water mingled with
tears; as a testimony that they did not deserve any cleaner or better
food, but merited rather to eat and to drink with their food, the very
tears that trickled upon it.

6. Now the _cause_ of this great self-abasement, was that profound sense
with which they were affected, that, on account of their sin, they
deserved an eternal curse and condemnation. This consideration lays the
returning sinner very low. He deems himself utterly unworthy even of the
least of the benefits of God. An illustration of this we have in
Mephibosheth, the son of Jonathan. When David was raised to the royal
dignity, he called to mind the kindness of his friend Jonathan, who
formerly had delivered him out of the hand of his father Saul; and
commanding search to be made, whether there remained any of Jonathan’s
family, to whom he might make a suitable return of thanks; he at last
found Mephibosheth, a lame and poor man, who, being ordered by David to
eat bread at the king’s table, bowed himself, and exclaimed: “What is thy
servant, that thou shouldest look upon such a dead dog as I am?” 2 Sam.
9:8. This is a pattern, indeed, of a soul truly contrite in spirit and
penitent in heart, and, therefore, sensible of both its own unworthiness,
and of all the mercies bestowed on it by the Lord. And truly we may, with
far greater reason, make use of the same humble speech, whenever the Lord
our God vouchsafes to us, as it were, the food of his own table, and in
the Holy Supper gives us his body and blood to eat and drink.

7. In like manner does the Prodigal Son, after his repentance, express his
sorrowful mind to his Father: “Father,” says he, “I am no more worthy to
be called thy son; make me as one of thy hired servants.” Luke 15:19. The
woman of Canaan was even content to be called a dog, if she were but
permitted to “eat of the crumbs falling from the master’s table.” Matt.
15:27. Peter says to the Lord: “Depart from me, for I am a sinful man!”
(Luke 5:8); that is, I am not worthy that thou shouldest have any further
converse with me. And the centurion of Capernaum was of the same mind:
“Lord,” says he, “I am not worthy that thou shouldest come under my roof.”
Matt. 8:8. So also St. Paul professes himself to be “not meet to be called
an apostle” (1 Cor. 15:9): and declares, that he “counted not his life
dear unto him, so that he might finish his course with joy.” Acts 20:24.
This inward sense of self-abasement David expresses when he speaks of
“eating ashes like bread, and mingling his drink with weeping.” If the
heart of a Christian be brought to a sense of this vileness, then it is
truly contrite and humble, and fit to be made a living sacrifice unto the
Lord. Ps. 51:19.

8. A _second_ property of true repentance, is, _to grieve at nothing so
much as at the offences offered to God himself_. This is intimated in
these words: “Because of thine indignation and thy wrath, for thou hast
lifted me up, and cast me down.” That is, Of all my other miseries and
griefs, the greatest and most insupportable, is the sense I have of my
having so heinously offended the infinitely good, holy, and righteous God.

9. Since God is nothing but love, grace, righteousness, goodness, and
mercy, yea, the original source of all virtue, He must of necessity be
offended with every sin committed by men; since the nature of sin is
directly opposite to the nature of God. Thus by injustice, the justice of
God is offended, he being justice itself. By lying, the truth of God is
offended, he being truth itself. By hatred the love of God is offended, he
being love itself. In a word, since God is the perfection of all virtue,
goodness, and love, it can be no other than diabolical malice to offend
such infinite goodness, such immense love, nay, _Love_ itself. Had he at
any time injured us, it might be no such great wonder, if we hated him,
and offended him in our turn: but now, that he gives us nothing but what
is good—soul, body, and life itself; that he feeds and clothes us; that he
heals our body when it is sick; yea, pardons our sins when we pour out to
him our souls; is ready to receive us into favor, as often as we return;
now that he has given us his only Son with the Holy Spirit, yea, and
Himself too, and adopted us into the number of his children: and having
done all this for men, to be yet offended, opposed, and hated by them, is
a madness, a malice altogether unaccountable and monstrous. Would it not
be most wicked and impious to kill him who gave thee life; to beat and
wound him, who kindly embraced and cherished thee in his bosom; to insult
and affront him, who heaped honors and dignities upon thee; and to disown
and reject him, who had chosen thee for his son? But all these, and far
greater indignities, thou offerest to thy heavenly Father, to the supreme,
the righteous, the holy God, whom angels adore and fear, and whom seraphim
worship with the acclamations of “Holy, holy, holy is the Lord of hosts;
the whole earth is full of his glory!” Isa. 6:3. And thou, who art but
dust and ashes, art not afraid to offend him! If a penitent man earnestly
calls to mind this monstrous sin, it is impossible but he must be affected
with the keenest sorrow of heart, and feel the smart of his wounded
conscience to equal and even exceed that of a wounded body. And there is
all the reason in the world why it should be so. For hence must
necessarily arise a dread and terror, _inwardly_ threatening the
conscience with wrath and judgment, and _outwardly_ setting before it the
approach of temporal calamities: whence a man, even as Job complains (ch.
6:1, etc.), finds no rest, takes no delight in anything, loathing even his
meat and drink. These terrible pangs of conscience are described by David:
“Thine arrows,” says he, “stick fast in me: and thy hand presseth me
sore.” Ps. 38:2. For as a wound grievously smarts and grows worse whilst
the arrow remains fixed in it; so also it is with the conscience, whilst
the sting of sin and judgment is not taken away. And these lashes and
clamors proceed from nothing but the sentence of divine justice proclaimed
in the conscience, and the terrors of hell and death attending it.
Therefore, David exclaims, “Thou hast lifted me up, and cast me down:”
like one thrown down from a lofty rock into a low valley, who is so
bruised and maimed, that not one sound limb remains.

10. But how terrible soever the fear of the judgments of God may prove to
an awakened conscience, yet is there some ground of comfort; since the
prophet tells us, that these arrows, these threats, these terrors, are the
arrows and terrors of GOD himself. And it is God, who having thereby
wounded and broken the heart, heals and restores it again. It is HE that
killeth, and it is He that maketh alive; He boweth down, and He raiseth
again (Ps. 146:8); He bringeth down to the grave, and He bringeth up
again. 1 Sam. 2:6.

11. Whosoever, therefore, accounts and feels nothing to be more bitter and
grievous, than to have offended _God_, the infinite Good, and Love itself;
he only has experimentally learned the doctrine of contrition, and laid a
firm foundation for sound and genuine godliness. This was one of David’s
acts of repentance: “Against THEE,” says he, “Thee only, have I sinned.”
Ps. 51:4. As if he had said, “This is my anguish and sorrow, that I have
offended THEE.” And Daniel thus expresses himself: “Lord, righteousness
belongeth unto THEE, but unto us, confusion of face,” because we have
offended so righteous a God. Dan. 9:7.

12. The _third_ property of repentance is contained in these words: “My
days are like a shadow that declineth; and I am withered like grass.” That
is, a heart truly penitent, is deeply sensible of its own weakness. It
entirely despairs of its own strength and ability, knowing itself to be as
destitute of life and power, as the very shadow; and as empty of spirit
and moisture, as the grass that fadeth away. The same is affirmed in
another Psalm: “Behold, thou hast made my days as a handbreadth, and mine
age is as nothing before thee: verily, every man at his best state is
altogether vanity.” Ps. 39:5.

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.” 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 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.




Chapter XII.


 Showing That Christ Is The Only Way And End Of True Godliness; And That
         Man Goes Astray, When God Does Not Guide And Direct Him.


    Teach me thy way, O Lord: I will walk in thy truth; unite my heart
    to fear thy name.—PS. 86:11.


This way is Christ. He says, “I am the way.” John 14:6. But thou wilt here
ask, How am I to come to him? The answer is: By _faith_. For _faith_
unites us with Christ; _love_ binds us fast; and _hope_ upholds and
sustains us while we walk in this way; that is, in the life of Christ. Yet
at the same time, faith, hope, and love, all proceed from Christ himself,
and are his work in us. All these graces flow from him, and return to him.
This way goes out from him, and leads back to him again.

2. Faith apprehends the Person of Christ, and his office; Love follows
Christ in his life and conversation; Hope seizes on the glory that is
hereafter to be revealed in Christ. _Faith_ must have no other Christ, no
other Redeemer, no other Saviour, no other Mediator and Way to life, but
JESUS CHRIST only. _Love_ sets before itself the one only life of Christ,
as the most perfect and shining pattern to which to conform itself. _Hope_
looks up steadfastly to Christ, as the glorious Captain of our salvation,
keeping its eye fixed upon his everlasting kingdom above. This, _this_ is
the right _way_; this is the unerring truth, wherein we are to walk; and
this is what is meant by _having the heart united, to fear the Lord’s
name_.

3. These three chief virtues are allied again to three other virtues. The
alliance of faith, is with humility; of love, with patience; and of hope,
with prayer. For he that believeth, humbleth himself; he that loveth, is
patient; and he that hopeth, learns to pray, and boldly to approach the
throne of grace. O how goodly and beautiful is this way! This is the way
of God, the way of salvation, the path to glory, even our great Master’s
way! And may He himself teach us this way of truth, and inspire us with
courage to walk in it! Where this frame of mind is, there the soul is
firmly united to the fear of the Lord; and this is that _one thing_ which
David desired. Ps. 27:4. Such a one is resolved heartily to follow Christ
in his humility and love, meekness and patience, expelling, through the
lowliness of Christ, the venom of pride that lurks within. Consider how
Christ thy Lord was made for thee a despicable worm (Ps. 22:6), and
trampled upon by the basest of men! and by looking to him, learn to
restrain thy haughty temper. In a word, let his humility slay thy _pride_;
and do thou suppress the assaults of _covetousness_, by meditating on the
poverty of Christ. Behold, he had not so much as even where to lay his
head (Matt. 8:20), and how eager art thou to grasp in possession whatever
thy unbounded desires fix themselves upon! Let the spirit of _envy_ die,
by the consideration of the overflowing love of Christ. He hath given thee
life itself, and thou grudgest thy neighbor even a morsel of bread. Let
the thirst for _revenge_ be overcome in thy breast by the meekness of
Christ. Behold! he prayed for his enemies (Luke 23:34); and thou dost not
even pray for thy friends. His face being buffeted and spit upon by
sinners, he quietly endured it; and thou canst hardly endure a severe
look, or an unkind word from thy neighbor! Let the enticements to _lust_
and voluptuousness be beaten down, by the agony and pains which thy Lord
suffered in his holy body. Behold, and see, whether the sorrows of any man
were ever like unto his sorrows! Lam. 1:12. This consideration will prove
a check to the wanton lusts of thy flesh, and a curb to thy thirst after
worldly pleasure. He wore a crown of thorns; and wouldest thou wear one of
gold? He wept for the sins of others; and refusest thou to weep for thine
own? He was a man of sorrows; and shouldest thou wish to be a man of
pleasure?




Chapter XIII.


 Showing That Jesus Christ Is The True Book Of Life, And That His Poverty
              Teaches Us To Despise The Glory Of The World.


    _Ye know the grace of our Lord Jesus Christ, that, though he was
    rich, yet for your sakes he became poor, that ye through his
    poverty might be rich._—2 COR. 8:9.


All who believe in Jesus Christ, the Son of God, are written “in the book
of life” (Phil. 4:3), or as the Lord expresses it, “in heaven.” Luke
10:20. This shall be made manifest in that great day, when the Lord will
“confess their names before his Father, and before his angels.” Rev. 3:5.
But besides this, the Lord Jesus himself is a most complete Book of a
truly Christian life: he being, as the word and wisdom of the Father, made
man, and come into the world to teach us by his life and death; and by his
conduct and conversation, to set a pattern before us for our imitation.

2. The whole of his life, from his tender infancy to his death, was made
up of nothing but a continual series of crosses and afflictions; insomuch
that he took hardly any step without the inseparable attendance either of
a pressing poverty, or of great contempt, or of most exquisite pains and
sufferings: and into these three heads the entire extent of the life of
Christ may be fitly resolved.

3. The poverty which the Lord endured, may be considered again under a
threefold aspect. In the first place, he was poor in relation to outward
things. This he himself declared: “The foxes,” says he, “have holes, and
the birds of the air have nests; but the Son of Man hath not where to lay
his head.” Matt. 8:20.

4. This indigence in worldly goods was attended by another, which was a
poverty of friends. Nothing was more visible in his birth than meanness
and poverty. He was born at Bethlehem, the least among the cities of
Judah, and of a mother that was destitute of all wealth and worldly
greatness. Luke 2:4, 7. Nor did he ever court the favor and friendship of
the great and wealthy of this world. It is true, that Lazarus of Bethany
was his friend, the Evangelist taking particular notice, that the Lord
_loved him_, and thought him worthy of the title of his _friend_ (John
11:3, 5, 11, 36); but this friendship was not founded on any worldly
advantage which the Lord expected from him, but on that faith, whereby he
was induced to believe, that Jesus was really the true Messiah.

5. The third degree of the Lord’s poverty, was the state of his
humiliation, whereby, laying aside the _form of God, he humbled himself,
and made himself of no reputation_. Phil. 2:6, 7. He thereby entered into
the depth of our misery. He was wearied in the journeys he undertook, when
he “went about doing good” (Acts 10: 38); but particularly, when he healed
multitudes of sick and diseased, that continually crowded to him from all
parts, and surrounded him often to that degree, that he could not so much
as eat bread, and even his very friends thought him beside himself. Mark
3:20, 21. He fulfilled also what was said by the prophet, and is repeated
in the Gospel: “Himself took our infirmities, and bare our sicknesses”
(Isa. 53:4; Matt. 8:17); never withdrawing from any hardship or
approaching calamity, never shrinking under the burden of poverty, or
cruel mockings, or unjust reproaches, or other evils, though they were
sharp and numerous. And whereas he might have been served by all the
creatures of God, and waited on by legions of angels, yet he dispensed
with all this glory, and did not exert that sovereign power which he
possessed. He suffered his head to be torn by thorns, his hands to be
bound, his sacred body to be scourged, his hands and feet to be nailed to
the cross, his side to be pierced with a spear. All this he freely
allowed, though it was in his power to prevent it, and with one word to
restrain all creatures from inflicting an injury on him.

6. In a word, for our sakes, he made himself subject to all creatures. He
took upon him the form of a servant, that by his lowliness, he might
repair our losses, and reinstate us in that sovereign dominion over all
the creatures, which we had lost. He rose from the dead again, and gained
a perfect conquest at last, thereby to purchase for us an everlasting
victory. He suffered himself to be tempted by the devil (Matt. 4:1, 8),
hurried about by his malice, tormented by his instruments, the Jews,
fastened to the cross by their cruelty; and all this he underwent, in
order to rescue mankind from the power of the devil and all his
subordinate tools and agents.

7. Thus the Strongest became weak; the Almighty infirm; the most Glorious,
became most despicable; the most Beautiful, most abhorred and hated; the
most Exalted, most exposed himself to temptations of all kinds, to
sufferings and difficulties, to pains and hardships. Hereby he designed to
check and put to shame our sinful tenderness and effeminacy. We are, alas!
so tender and delicate that the smallest cross is now complained of as an
insufferable burden, and a little trouble and toil undergone for the sake
of God and our neighbor, seems a sufficient plea why men should start back
into the smooth way, and forsake the Lord; whereas he sends such trials
upon men for the purpose of promoting thereby the recovery of their own
souls, and the glory of his name.

8. Thus the Lord laid aside for a while the form of God. But this was not
all. He did no less lay aside the use of the divine wisdom which resided
in him. His conversation with others was plain and easy; and he behaved
himself like a man _who had not learned letters_, as the Jews expressed
it. John 7:15. He did not assume to himself the wonted formalities of a
great doctor, or of an acute reasoner and disputer. Neither did he act
like men that value themselves on account of their parts, skill, polite
learning, and high descent. Nothing was more visible in his life and
conduct than that quiet serenity of mind which he enjoyed in the midst of
all the storms of the world. This was attended, however, by a divine
power, an unaffected holiness of manners, an unfeigned charity, meekness,
and humility. He made use of plain and easy terms when he “taught the way
of God in truth” (Matt. 22:16); therefore he was despised by the proud
Jews as an unlearned man. Thus the eternal WISDOM of God, speaking through
the prophets of old, was cast aside as folly, and the true light of souls
rejected as deception: all which may serve to instruct us not to overvalue
ourselves upon our parts and abilities; but to consider that they are not
given us for the gratification of pride; and to employ them solely for
advancing the glory of God, and the good of our fellow-creatures.

9. This simplicity of our Lord was manifested herein also, that he made no
display of his glory and majesty. So great was his condescension, that he
freely conversed with sinners. He did eat and drink with them; and this
for no other reason, but to complete thereby the great work for which he
was sent, which was, to “seek and to save that which was lost.” Luke
19:10. It was on this account that he was so grievously defamed with a
multitude of odious names by his enemies, who called him “a gluttonous
man, a wine-bibber, a friend of publicans and sinners” (Luke 7:34): and at
another time, they exclaimed against him as a Samaritan, that had a devil.
John 8:48. And, at last, he suffered them to crucify him between two
malefactors, as if he were the greatest criminal, whereas he then bore our
transgressions.

10. Now he might have gained a greater repute than John himself, who,
according to the Lord’s own testimony, was a “burning and a shining
light.” John 5:35. But he readily renounced any such honor, thereby to
give a check to all superficial pretenders to piety, who are too apt to
value themselves on account of an outward show of religion: though those
that busy themselves so much about form and appearance, may have but
little of the life and power of God within them.

11. In short, the Lord forsook all that is lofty and grand in the world.
He was a king, and yet would be subject to kings and magistrates, nay, to
Joseph and his mother, though they were so mean and indigent. “He went
down with them to Nazareth, and was subject unto them.” Luke 2:51. He was
Lord over all, and yet when he came into the world, “He came not to be
ministered unto, but to minister” (Matt. 20:28), clothing himself in the
attire of poverty and meanness. He was the great and wise Prophet, and
chose disciples of the lowest rank, plain and simple people. And when it
was in his power to behave himself as a Lord and Master in the small
company of his followers, yet did he even there divest himself of that
right, being “among them as one that serveth.” Luke 22:27. He assumed no
lordlike air over them, but chose rather to be a master in life and
doctrine, than to have any other distinguishing character of grandeur and
pre-eminence. Thus when he taught the duty of obedience, he showed at the
same time a pattern of obedience in his own conduct. When he endeavored to
instil into his disciples a sense of humility, of patience, of subjection
to their superiors, and of other Christian virtues; he practised them
first himself, that so his own example might have the greater influence
upon the lives of others. Being Head and Master, he thought it becoming
his character to be chief also in bearing affronts, reproaches, injuries,
poverty, misery, and in performing the most humble services, even such as
that of washing his disciples’ feet. John 13:5. Thus he proved a Master,
Head, and Teacher, not in doctrine only; but in life, in example, and
practice.

12. Alas! how great is our folly! Our Head despised worldly honor, and lo!
we are in pursuit of it. He submitted to crosses and trials, and we shrink
back at the sight of them. He became obedient unto death; and we seek
liberty, so that we may follow our own will. But this does not agree with
the example which the Lord has set before us, nor with the spiritual
maxims contained in the Book of Life, which he has left us for imitation.

13. Consider, therefore, O man, whether the way wherein thou walkest
agrees with that excellent way wherein thy Lord and Master walked himself.
If thou despisest the narrow way of Jesus, and followest the way of the
world, then know certainly that thy way, though smooth and pleasing for a
while, will end in utter destruction at last! And thus the first part of
Christ’s life of sorrow and poverty has been described.




Chapter XIV.


Showing How Christ, By The Shame And Contempt Which He Endured, And By His
   Self-Denial, Teaches Us To Despise The Honor And Glory Of The World.


    _He is despised and rejected of men; a man of sorrows, and
    acquainted with grief._—ISA. 53:3.


The second head of the life of poverty of Christ, is the contempt which he
endured from the world. After thou hast read over and seriously considered
the lesson of _poverty_ exhibited by the Lord, take also a view of the
deep and unaffected _humility_, which was so eminently seen in his whole
life and conduct. Never did he catch at the applause of men; never was he
actuated by ambition, or any thirst after temporal honor and greatness: on
the contrary, whenever men offered to bestow honors and praises upon him,
he refused them, both by word and by deed: never did he accept of any
honor from men; nay, not even when “they would take him by force to make
him a king.” John 6:15. On the other hand, with what inexpressible
humility did he bear all the insults, the reproaches, and calumnies with
which his enemies loaded him? He was execrated as a Samaritan, and his
miracles were maliciously ascribed to the power of Beelzebub. John 8:48;
Matt. 12:24. The sound doctrine which he brought down from heaven, was
denounced as blasphemy; and he who taught it, was everywhere insulted by
foul and uncharitable censures, and such base lies and slanders as the
malice of men could contrive. He was betrayed and sold; he was denied and
buffeted; he was spit upon and crowned with thorns; he was derided and
scourged; he was smitten, and sentenced to death; he was rejected, and
condemned to undergo the ignominious “death of the cross.” Phil. 2:8. He
was forsaken by God and men; and, in fine, being stripped of all, was
executed in the midst of scandalous malefactors, hanging on the tree like
one accursed. Gal. 3:13. He was made the common gazing-stock of all his
enemies, and derided by all. His prayers were turned into ridicule; his
garments were parted by lot; and at the approach of the very pangs of
death, he had nothing wherewith to refresh himself but vinegar mingled
with gall. Matt. 27:34. At last, when all was finished, he expired on the
cross, amid the reproaches, hatred, and indignation of the world; his body
was pierced with a spear, and he made his grave with the wicked. John
19:34; Isa. 53:9. Nay, his enemies continued to fume with rage and malice,
even now when he had given up the ghost; and called him a deceiver. Matt.
27:63. Being risen at last from the dead, and triumphing over his enemies;
they boldly denied the truth of his resurrection. Thus was the Lord, in
the beginning, progress, and end of his ever-blessed life, “despised and
rejected, a man of sorrows, and acquainted with grief.”

2. In the course of our Lord’s life, there is not only displayed to us the
abounding treasure of redemption gained by Christ; but it is also most
clearly demonstrated, that in this scene of suffering, he is our great
teacher and master, our prophet and shepherd, our instructor, light, and
constant monitor; that also we, by looking unto him, may learn to despise
earthly pomp and greatness; and by closely adhering to him, like true
members to their head, “grow up into him in all things” (Ephes. 4:15),
being rendered conformable unto his life, “and rooted and grounded in his
love.” Ephes. 3:17.

3. But when our lives are contrary to the life of him who is designed to
be our Head; when in our actions, words, and endeavors, we do not entirely
aim at God’s glory, but our own; it is more than evident, that Christ does
not live in us, but rather the prince of this world. It is then plain,
that we have not yet learned to love Christ, and that we are not yet loose
from the various ties of this world; for “whatsoever is born of God,
overcometh the world” (1 John 5:4); and so of course is not overcome by
it. Nor does such a one any longer love the world; for “if any man love
the world, the love of the Father is not in him” (1 John 2:15); and
consequently, that of Christ must be absent likewise. For the whole life
of Christ teaches us how to die unto the world. Consider then the
beginning, together with the progress and conclusion of his life, and
remember the profound HUMILITY with which he bore the contempt and
reproaches of all those that love the world.




Chapter XV.


 Showing How We Should, Through Christ, Bear And Overcome The Trials And
                          Contempt Of The World.


    _Consider him that endured such contradiction of sinners against
    himself, lest ye be wearied and faint in your minds._—HEB. 12:3.


It is a most moving complaint uttered by the Messiah: “I became a reproach
unto them; when they looked upon me, they shaked their heads. Help me, O
Lord my God; O save me according to thy mercy; that they may know that
this is thy hand; that thou Lord hast done it. Let them curse, but bless
thou; when they arise, let them be ashamed; but let thy servant rejoice.
Let mine adversaries be clothed with shame; and let them cover themselves
with their own confusion as with a mantle. I will greatly praise the Lord
with my mouth; yea, I will praise him among the multitude. For he shall
stand at the right hand of the poor, to save him from those that condemn
his soul.” Ps. 109:25-31.

2. This pathetic complaint of the Lord our Redeemer, every Christian ought
to represent to himself as a mirror, in which to behold the life of Christ
under the cross, together with that of all the saints in general. This way
of the cross has been copiously set forth in the Book of Psalms, in order
to render it the more familiar to us, and to teach us betimes, that “we
must through much tribulation enter into the kingdom of God.” Acts 14:22.
Such a consideration gives present ease and comfort under the contempt and
reproaches incident to the true followers of Christ, and accustoms them to
a conformity to the image of Christ (Rom. 8:29): which as it is one of the
greatest honors our Master bestows on his disciples; so it is by the world
abhorred and loathed, just as a healing medicine is by a distempered and
delicate palate. This conformity is, however, the grand duty of a
Christian, inuring him to bear his Master’s reproach (Heb. 13:13) and
abject image in time, that he may also hereafter bear his glorious image
in eternity. Phil. 3:21.

3. Now, as the 109th Psalm above-mentioned, contains a prayer of Christ
poured out in the midst of his sufferings; so it mentions, in the latter
part, three kinds of trouble more particularly, with which the Lord found
himself oppressed.

4. In the first place, the Lord complaineth of a vehement anxiety of
heart, declared in this manner: “I am poor and needy, and my heart is
wounded within me.” Ver. 22. Behold, what complaints this holy, this
eminent Person is reduced to! And what is the reason of them? Surely, to
acquaint us in the most affectionate terms, with all that he hath suffered
for our sake. He says, “I am poor;” and lo! thou toilest to get estates,
to hoard up riches; and yet when thou hast them, thou art still poor and
discontented in the possession of them. He says, “I am needy;” and thou, O
man, art entirely bent upon thy ease, prosperity, and fulness of bread! He
complains, “my heart is wounded within me;” how unreasonable is it then, O
man! that thou shouldest desire to be humored and gratified in all thy
vain and carnal propensities! Now, if nothing will awaken in thee a love
of the cross of Christ, let at least the consideration of the sacredness
of the afflicted Person, infinitely exalted above thee, work thee into a
ready compliance with his life. Such a consideration will give thee ease
and patience under any grief that may attend thee, and make thee relish
better those pure and untainted pleasures which will succeed the cross.
Therefore, think with thyself in this manner: “I am now put to trouble and
anxiety of heart; but the same befell also my Lord and Master, whose very
soul was surrounded with sorrows so heavy and acute, with pains so great,
that nothing of what I shall ever undergo can equal them.” However, the
Lord, after his sufferings, entered into everlasting joy; after contempt,
into never-fading glory; through death into life; and through hell into
heaven. And thus will it be with the sincere followers of the Lord, to
whom their crosses will prove but as so many advances to a more excellent
glory, and their affliction will be the avenue to everlasting bliss and
happiness.

5. The Lord continues his complaint thus: “I am gone like the shadow when
it declineth: I am tossed up and down as the locust. My knees are weak
through fasting; and my flesh faileth of fatness.” Ps. 109:23, 24. A most
expressive description of the common frailty of human nature! What is a
shadow, but a mere nothing, an empty lifeless appearance? To such an
abject lowliness, to such an inconceivable degree of humiliation, the Lord
suffered himself to be reduced whilst he dwelt among us! He who is life
and light itself, and the bottomless fountain of life and happiness, is
exposed to labor and infirmities; and should not men hereby learn so much
humility at least, as to think themselves far more emphatically as
shadows, or as nothing, than the Lord of life himself? At the same time,
it is to be remembered that the Lord here refers to his state of
humiliation alone, for, in his own glory he is our Lord and our life. He
says, “I am tossed up and down as the locust.” The Lord had no settled
habitation upon earth, as men of the world have. He was in a constant
pilgrimage towards that kingdom which cannot be moved. For this reason he
is said to have only _dwelt or tabernacled_ among us (John 1:14), and is
here compared to a locust, which having no abiding place, is fearful, and
tossed to and fro with every wind. Nahum 3:17; Exod. 10:19. And even in
this our blessed Saviour has left us a pattern, to walk as he walked; and
since we have no continuing city here, to seek one to come, which “hath
foundations, whose builder and maker is God.” Heb. 11:10. What is farther
added of the weakness of his knees, and the failing of his flesh,
abundantly appeared about the time of his passion, when his “strength was
dried up like a potsherd” (Ps. 22:15); and this may be a monitor to us
under bodily diseases and infirmities. Should we complain of a fit of
sickness, when the Lord of life pined away into weakness, and languished
in misery? What matters it, how languid, weak, and neglected our body be,
if our soul and spiritual life be but vigorous and sound? The soul ought
to “eat that which is good, and delight itself in spiritual fatness” (Isa.
55:2), that so it may grow “strong in the Lord, and in the power of his
might.” Ephes. 6:10.

6. Thirdly, the Lord complains of the great contempt he underwent in this
world, in order to stop us in our pursuit after vain honor, pride, and
self-esteem. “I became,” says he, “a reproach unto them: when they looked
upon me they shaked their heads.” What indignity is there like unto this!
But the Anointed of the Lord endured it all for no other end, than to
rescue mankind from eternal scorn and infamy; for man having become a
scorner and hater of God, Christ was designed to make atonement for so
heinous a sin, by the extreme contempt which he willingly endured.
However, as the Lord by his humble submission to the contempt of the
world, has laid a mighty obligation on all Christians to be his followers
therein; so the considerations here annexed, may be of use for supporting
a man under sufferings of that nature.

7. First consider, that in bearing the contempt of the world, thou bearest
no less than the very image of Christ, and followest him who is thy Head
and Master. Rom. 8:17.

8. (2) To be contemned and disrespectfully used by the world, is of great
efficacy for improving thyself in true humility; a virtue which finds
favor with God. “For God resisteth the proud, but giveth grace to the
humble.” 1 Peter 5:5.

9. (3) Thy suffering of reproaches for the sake of truth, is an evidence
that thou art ranked with that cloud of witnesses, who in all ages have
been made “as the filth of the world, and the offscouring of all things,”
and so continue to be esteemed “unto this day.” 1 Cor. 4:13.

10. (4) Remember that those that are come out “of great tribulation, shall
be before the throne of God” at last (Rev. 7:14), and be there “confessed
before the angels of God.” Luke 12:8; 1 Cor. 4:5.

11. (5) Of what consequence is it how contemptuously the world uses thee,
since thou art not to rise in the last day (as many shall), “to shame and
everlasting contempt” (Dan. 12:2), (the Lord having redeemed thee from
that), but to honor and glory!

12. (6) Remember that God does not withhold his grace from thee in this
world. When the world frowns, God favors. When men withdraw their
kindness, then God confers his mercy. For this purpose the Psalmist prays:
“Help me, O Lord my God: O save me according to thy mercy; that they may
know that this is thy hand, and that thou, Lord, hast done it.” Ps.
109:26, 27. That is to say: As the Lord removed at last his Son from the
cross, from all the labors of his soul, from all the insults of his
enemies, and crowned him with glory in heaven; so will he deal with thee
also, if thou continuest faithful in bearing the cross, and all the
injuries of a profane world. All shall see and shall know, that it is the
Lord’s hand that hath done it.

13. (7) It was God himself who suffered his beloved Son to be thus
contemned, reproached, and reviled, according to the words of the Psalm:
“Because for thy sake I have borne reproach; shame hath covered my face.”
Ps. 69:7. Remember, therefore, that the same God, who gave a bitter cup to
his dear Son, hath also allotted thee thy trials, to humble thee, and to
know what is in thy heart.

14. (8) Be sure that the Lord will change all the undeserved reproaches
thrown upon thee, into so many blessings, and in his own time pour shame
and confusion upon the scoffers. This is expressed in the following verse:
“Let them curse, but bless thou: when they arise, let them be ashamed; but
let thy servant rejoice.” Ps. 109:28. Nay, if the wicked curse ever so
much, yet “shall the curse causeless never come” (Prov. 26:2), as plainly
appears from Balaam’s attempt, who could not “curse, whom God had not
cursed.” Numb. 23:8. Whereas, whosoever feareth the Lord, it shall go well
with him at the last, and he shall find favor in the day of his death. The
same blessing is bestowed on Abraham, and on all those that walk in the
steps of his faith: “I will bless them that bless thee, and curse him that
curseth thee.” Gen. 12:3. And in another place we have this encouragement:
“Fear ye not the reproach of men, neither be ye afraid of their
revilings.” Isa. 51:7. And our Redeemer himself hath declared: “Blessed
are ye, when men shall revile you.” Matt. 5:11. And his apostle says: “If
ye be reproached for the name of Christ, happy are ye; for the spirit of
glory and of God resteth upon you.” 1 Pet. 4:14.

15. (9) The Lord goes on in the aforesaid Psalm: “I will greatly praise
the Lord with my mouth; yea, I will praise him among the multitude.” Ps.
109:30. Christ now returns thanks to his heavenly Father for the very
crosses and reproaches that were allotted him. This is the temper of every
sincere Christian. He is thankful in the midst of afflictions and
reproaches, particularly when he looks on the hand of that kind Father who
entails all this upon him, but who also delivers him. And truly, the Lord
never inflicts a judgment on any soul, but he affords at the same time
sufficient reason for thanking and blessing him for that affliction. Thus
is gratitude the happy product of crosses and trials. And this
consideration is fit to sweeten the duty of resignation to the will of
God. He that for the love of Christ readily submits to the contempt of a
vain world, shall be honored by God again, both in this world and in the
world to come. There is a time, wherein the Lord “raiseth up the poor out
of the dust, and lifteth the needy out of the dunghill; that he may set
him with princes, even with the princes of his people.” Ps. 113:7. Surely,
it argues an excellent spirit, when a man for Christ’s sake bears the
insults of the wicked, and maintains an unshaken calmness of mind, in the
midst of all the calumnies of the world. This is “the ornament of a meek
and quiet spirit, which in the sight of God is of great price.” 1 Pet.
3:4.

16. (10) The Psalm concludes, “For he shall stand at the right hand of the
poor, to save him from those that condemn his soul.” Ps. 109:31. Here is
comfort sufficient to make a Christian bear up against the hardships and
reproaches he is exposed to in his warfare. It is never said that the Lord
will stand at the right hand of the violent and great ones, of the
oppressors and persecutors; but he will stand at the right hand of the
poor, who being destitute of the arm or support of men, flee to the Lord
alone for help and refuge, as to the sole object of their faith and trust.
Those are “remembered, when he maketh inquisition for blood” (Ps. 9:12);
and those are the afflicted, or the humble, “whose cry the Lord doth not
forget.” Tertullian tells us, “We are then absolved by God, when the world
condemns us.” For though “the wicked watcheth the righteous, and seeketh
to slay him; yet will the Lord not leave him in his hand, nor condemn him
when he is judged.” Ps. 37:32, 33. Thus will the Lord attend thee, O man!
with a wonderful deliverance, and afford thee reason enough to extol his
name among many, for his marvellous kindness. David himself “had fainted,
unless he had believed to see the goodness of the Lord in the land of the
living. Wait, therefore, on the Lord; be of good courage, and he shall
strengthen thine heart: wait, I say, on the Lord.” Ps. 27:13, 14.
“Therefore judge nothing before the time, until the Lord come, who both
will bring to light the hidden things of darkness, and will make manifest
the counsels of the heart: and then shall every man have praise of God.” 1
Cor. 4:5.




Chapter XVI.


  Showing How Christians Are To Seek And Obtain Favor And Glory Through
                            Christ, In Heaven.


    _Hold not thy peace, O God of my praise, etc._—PS. 109:1, etc


This is a prayer of the eternal Son of God. The purport or substance of
this prayer, may be more fully expressed in this manner:

“My Heavenly Father! thou knowest that in this world I have not sought my
own glory, but the glory of thy holy name, and the salvation of all men:
and therefore am I so bitterly persecuted, blasphemed, contemned, and
vilified. Nevertheless, this is my comfort, that thou art my Father, and
that I am thy only begotten Son: lo! this is my glory, in heaven with
thee. And this my glory wilt thou in due time manifest and bring to light;
that by thy glorifying of me, the world may see who it is whom they have
blasphemed and persecuted.” John 12:28.

2. Hence we are to learn, that such have the greatest glory and praise in
heaven, who in this world are the most persecuted for righteousness’ sake.
This we may gather from the example of our Lord himself. From him, the
true Book of Life, we may learn true wisdom. But that we may the better
understand that his example and holy life are our Book of Life, let us
carefully observe the following considerations: (1) Christ never sought
upon earth his own glory in anything, but accounted it sufficient for him,
that God alone was his glory. So let us, in like manner, reject the empty
glory and praises of this world, in whatever we do; endeavoring only that
God be glorified in us, saying, “Ah, Lord God! give us also such a heart,
even the heart of Christ thy Son, that we may have our glory in _Thee_
alone, and not in _ourselves_; that we may have our glory in heaven, and
not upon earth.”

3. (2) It was the highest glory of the Lord Jesus Christ, that he was the
only begotten Son of God. And for this reason did the world persecute,
vilify, and blaspheme him. Here let our prayer be like this: “Grant us
also, Holy Father, that we may count it our greatest glory and joy, that
we are thy children; that so we may also obtain the eternal enjoyment of
thy love and promise, and may, by virtue of our adoption, come to possess
in thee an everlasting inheritance. Remind us, also, that if the world
hate, envy, reproach, and persecute us, it has done the same to thy dear
and holy child Jesus.”

4. (3) It is the glory of the Lord Jesus, that he wrought so many divine
works, that he went about continually doing the most wondrous acts of
grace and beneficence to mankind: and that he did this from pure love
only, and from the highest compassion for the miseries of fallen nature;
although he received nothing but hatred and most heinous ingratitude in
return. “Grant us, blessed God, grateful and faithful hearts, so that we
may be always ready to do good to as many as we possibly can; and that we
may never be deterred from acts of charity, by the unthankfulness of the
world, ascribing not to ourselves, but to thy name only, the glory of all
that we do.”

5. (4) It is the highest glory of our Lord Jesus Christ, that out of pure
love, he laid down his life for us; that he purchased us with his own
blood; that he was obedient to the Father, even unto death; that with the
greatest meekness he endured the vilest reproach; and with the utmost
patience, bore the pains of the cross. “O God, our glory, help us, that we
may also overcome our enemy with love; that we may subdue our flesh with
godly obedience; bear the reproach of the world with the meekness and long
suffering of Christ; obtain the victory through patience; and being thus
made strong in the Lord, be more than conquerors through him that loved
us!”

6. (5) The highest glory of the blessed Jesus, is his exaltation to the
right hand of God, and the name given him, which is “above every name;
that, at the name of Jesus, every knee, both in heaven and in earth,
should bow, and all tongues confess him to be their Lord.” Phil. 2:9-11.
“Help, O gracious God! that we may esteem it our highest glory to be made
conformable to our ever-blessed Head and Saviour; that so when he shall
hereafter appear in power and majesty, we also may appear with him in
glory, after we have here endured the contempt of the world, and continued
faithful to the end, when every man shall have praise of God.” 1 Cor. 4:5;
2 Cor. 4:17.

7. (6) The glory of Christ the Lord is, that he is the only Head of his
Church in general, and of every member thereof in particular; a glorious
King of his people; and an everlasting High priest, making intercession
for us. “Help us with thy grace, O God most gracious, that we may evermore
account it our greatest glory, that we are members of thy Son, and
subjects of his kingdom, and that we may enjoy all the privileges and
benefits purchased by his high-priestly intercession, sacrifice, and
benediction.”

8. (7) Another branch of the glory of Christ is, that God has most
wonderfully displayed and magnified his name throughout the whole world:
and has (in opposition to all his enemies, blasphemers, and persecutors,
who would not own him to be the Son of God), in the most public and solemn
manner attested his cause, declared him to be his Son by mighty signs and
wonders, and established faith in his name amongst many nations and
languages. Notwithstanding that God held his peace for a while, and vailed
the glory of his Son under the mystery of the cross; yet did it break
forth the more gloriously like the sun. For, “out of Zion, the perfection
of beauty, God hath shined. Our God shall come, and shall not keep
silence.” For though God, who is our glory, may seem now and then to be
silent, and to hold his peace when we are insulted and persecuted; yet is
there nothing more certain, than that after the short hour of probation,
he will no longer keep silence, but with a high hand deliver us from the
reproach which we suffered, and “remove his stroke away from us,” that we
may rejoice in his salvation. Ps. 39:10. However, “it doth not yet appear
what we shall then be.” 1 John 3:2.

9. The conclusion of the whole is this: It is God alone who is to be _our
glory_; it is not the world, nor wealth, nor honor, nor greatness, nor the
arm of flesh, that I may call my glory; but God, and only God, is my
glory! Wherefore, “let not the wise man glory in his wisdom” (as it is
written), “neither let the mighty man glory in his might, nor let the rich
man glory in his riches: but let him that glorieth, glory in this, that he
understandeth and knoweth me, that I am the Lord.” Jer. 9:23, 24; 1 Cor.
1:31.




Chapter XVII.


   Showing How We May Through Christ, And After The Example Of All The
                  Saints, Overcome The Calumnies Of Men.


    _Mine enemies reproach me all the day, and they that are mad
    against me are sworn against me._—PS. 102:8.


Among the many crosses and troubles of a Christian, a false and slanderous
tongue is none of the least, as we may evidently see, from the example of
Christ himself, whom the Pharisees, with their envenomed tongues, both in
his life and at his death, did most maliciously sting.

2. Herein the Lord left a pattern of patience to every Christian, who must
not think to escape, since the great Master himself was wounded by
malicious tongues. The more conformable any one is to Christ, and the more
zealously he follows Christ’s steps, the more is he also insulted by false
and deceitful tongues. This plainly appears from the example of holy
David, who was tormented by slanderers, as he himself complains in the
following Psalms: 3, 4, 10, 12, 15, 31, 50, 52, 55, 58, 64, 69, 102, 120,
and 140. Indeed, there is no one of the prophets of old who did not have
these deadly arrows shot against him by murderous tongues; for “their
tongue is an arrow shot out: he speaks peaceably to his neighbor with his
mouth, but in heart he layeth his wait.” Jer. 9:8. All honest hearts
ought, therefore, to beware of back-biters. As he that toucheth a man
infected with leprosy, or any infectious distemper, must expect to be so
infected; so he that gives ear to lying tongues, too often catches the
same distemper.

3. Now, since a Christian is forbidden to retort evil for evil (Rom.
12:17; Matt 5:39), (this agreeing in no wise with the Christian faith);
there is no other counsel left, but that by a conscience void of offence,
he derives his comfort from those divine oracles with which the Lord has
furnished him for that purpose.

4. (1) Let thy first comfort be the example of Christ and of all the
saints. It fares no worse with us in this respect, than with Christ our
Head, and with all that have ever been most dear to him. Nothing of this
kind has befallen us, which has not been before in all ages undergone by
his followers. And since the examples of others have generally a strong
influence on our lives, and readily suggest themselves to our remembrance
in time of trouble; we ought, therefore, to improve all those instances
into an encouragement to bear our treatment with patience, for the sake of
the joy that usually springs up from the reproach of the cross. Look then
upon the Prince of thy salvation, look upon the lives of all the saints of
old, those who have been the greatest lights in their generation. Consider
the example of Moses, who esteemed the reproach of Christ greater riches
than the treasures in Egypt (Heb. 11:26), and who, by reason of the
continual contradictions he underwent, is said to have been a man meek, or
afflicted, above all the men which were upon the face of the earth. Numb.
12:3. And what shall we say of David? He was truly, in his time, the very
mark, as it were, at which all the false tongues in the land shot their
murderous arrows. “Mine enemies,” said he, “revile me all the day long:
and they that are mad against me, are sworn together against me.” Ps.
102:8. They affronted him daily with the reproach of his misery, turning
him, as it were, into a proverb, and offering him the most heinous
indignity that can be offered to a man. What shall we say of Job? How was
he upbraided by his friends, and grieved with their tongues! And how fell
Daniel, that holy prophet, into an open sepulchre, yea, into a den of
lions! Yet how powerfully did the Lord rescue Moses, Job, and Daniel! All
these are gone before thee, and their examples, if duly considered, will
excite in thee a spirit of holy emulation, and draw thee into the same way
of the cross by which they entered into the kingdom of God. Acts 14:22.
Behold, thy Lord Jesus goeth before thee, pursued with the curses and
revilings of the Pharisees! There goeth Moses before, and the faction of
Korah, Dathan, and Abiram, following behind, with execrations in their
mouths, and stones in their hands, to rid themselves of him! Numb. 16.
There is David in sore trials, and Shimei behind, cursing his king! 2 Sam.
16:5. And there are the apostles of our Lord, and an unbelieving multitude
behind, stopping their ears, and running madly upon them.

5. (2) It is not enough, however, slightly and superficially to reflect on
the example of the saints; but we must learn also to be _followers_ of
them, when we are tried as they were, and in every tribulation copy after
their meekness and patience. How shall meekness appear, or how shall
patience be exercised, if thou be not contradicted; or if there be none to
deride, slander, or vilify thee? Thou must, therefore, patiently take up
thy cross with them, and meekly follow the Lord Christ in his steps. Thou
art called to _suffer_ with thy Saviour, and not to avenge thyself, not to
return evil for evil, not to revile again being reviled, not to threaten
being slandered, but quietly to commit thy cause “to him that judgeth
righteously.” 1 Pet. 2:23. Evil tongues must give an account in the day of
judgment of every _idle_ word which they have spoken. Matt. 12:36. And
this will at the last day prove a burden heavy enough. Leave all,
therefore, to the Lord, to do as he pleaseth, who will not fail to do
right. Recompense and vengeance belong to him alone. Deut. 32:35. Fix
thine eye on the Lord Jesus: “He was oppressed, and he was afflicted, yet
he opened not his mouth: he was brought as a lamb to the slaughter; and as
a sheep before his shearers is dumb, so opened he not his mouth.” Isa.
53:7.

6. (3) From the examples of the saints, we are, in the next place, to
learn a sovereign remedy, which they made use of against the venom of evil
tongues. This is _prayer_. They prayed, and so they were healed and
comforted. When they were bitterly cursed by their adversaries, they sent
up only their cry to God, saying: “Let them curse; but bless thou.” Ps.
109:28; Luke 6:28. Consider the whole Book of Psalms throughout. How did
David defend himself with prayer, as with a wall of iron, against false
tongues! They are all foolish marksmen, who bend their bow against the
innocent; and draw the sword to slay such as are of a right conversation:
for their lies and slanders shall return at last upon their own heads, and
shall enter into their own bowels; as it is written: “Their sword shall
enter into their own heart, and their bows shall be broken.” Ps. 37:15.
All this can be obtained by prayer. Whenever any one prays earnestly
against an evil speaker or a liar, it is as if he wrestled and fought with
him; even as David wrestled with Goliath (1 Sam. 17:48, 49), or as Moses
contended with the Egyptian sorcerers. Ex. 7:12. Here two spirits fight
with each other; that is, the prayer of faith proceeding from the Holy
Spirit, the Spirit of Truth; and the spirit of lies proceeding from the
devil, the father of lies. But all these devilish serpents of the
Egyptians shall eventually be subdued, and, as it were, swallowed up by
the divine rod of Moses; that is, by prayer.

7. (4) Another remedy against the poison of a wicked tongue, is the
frequent _reading and meditating upon the Word of God_. This is an
excellent means of consolation and refreshment, whenever a soul is
insulted and pursued by enemies. An upright heart hunted by men of
falsehood and malice, is like a hart, whose thirst increases by being
hunted; and as this pants after the water brooks (Ps. 42:1), so must a
soul in affliction long after the cooling streams of the divine Word, and
thirst for the living waters of grace, thereby to be quickened and
refreshed. For by this word of grace the Lord revives a drooping soul,
speaking to her in a kind and gracious manner. “Blessed are ye,” says our
Master, “when men shall revile you, and persecute you, and shall say all
manner of evil against you falsely. Rejoice and be exceeding glad; for
great is your reward in heaven; for so persecuted they the prophets which
were before you.” Matt. 5:11, 12. In this saying of our Lord, there is a
threefold ground of comfort. 1. Blessed are ye. 2. Rejoice. 3. Great is
your reward. Who would not be willing, for the sake of so great and
endless a good, to endure here reproach and persecution for a short
period? Yea, who would not even rejoice, since he is made by this means a
partaker of Christ’s sufferings, in order, “that when the glory of Christ
shall be revealed,” he may also partake with his Lord in that joy? “If ye
be reproached for the name of Christ, happy are ye, for the Spirit of
glory and of God resteth upon you.” 1 Pet. 4:13, 14. Remember also, that
“it is good for a man that he bear the yoke in his youth;” that he “sit
alone and keep silence,” when he hath anything laid upon him to bear; yea,
that he “put his mouth in the dust,” and wait in hope; and that he “give
his cheek to him that smiteth him,” when he is “filled full with reproach.
For the Lord will not cast off for ever.” Lam. 3:27-31.

8. (5) Thou art further to learn, that such calumny is a hellish storm,
which soon rises, and soon blows over. As a traveller is not disheartened
at any tempestuous weather he is liable to meet with upon the road, but
provides himself the more against it: so let the spiritual pilgrim never
be cast down by storms and tempests; but let him go on in hope, and
continue faithful to the end of his journey. This has been uniformly the
state of the true church. “O thou afflicted,” says the prophet, “tossed
with tempest, and not comforted!” Isaiah 54:11. Is it a “strange” thing
that has happened unto thee? 1 Pet. 4:12. What is more common to a
traveller, than to be overtaken by foul and stormy weather? A persevering
diligence will, notwithstanding, bring him home at last. The world makes
every one a gazing-stock, that looks with concern upon the vain follies of
men, and drops a serious word in favor of virtue. What is to-day the fate
of one good Christian, may to-morrow be the fate of another, according as
the humor of the world works, which allows no one to pass uncensured that
is not in league with it. The best method a Christian can adopt in all
these storms, is to be quiet under them, and to keep his mind free from
anger and bitterness. He that considers every hard word to be a stain on
his character, which ought to be wiped off, will by so doing only render
things worse. Hence it remains, that the most effectual way to stop the
fury of slanderous tongues, is to yield to it for the present, and
patiently wait till time itself shall set things in a better light. He
that will dispute every thing at the sword’s point, as it were, is like a
man that is stung by a bee, and being thereby put in a passion, runs
headlong upon the whole hive in order to be revenged, by turning it upside
down. Had he not better have borne it, than feel the smart which must
attend an attempt so rash? The fire of malicious tongues burns the more
fiercely when we seek to quench it by too hasty efforts. An evil tongue is
like that serpent called the Hydra, which, as some tell us, brought forth
seven other heads when, in order to destroy it, you cut off one. Thus a
wicked tongue is so far from being restrained by contradiction, that it
spreads the farther by it, and broaches seven lies instead of one. Whereas
he that is deaf to popular rumors, and is not easily alarmed at every
little noise, will not only better repel the darts of wicked tongues, but
enjoy also an unshaken tranquillity both of soul and body. This is a truly
noble method to overcome the worst of our enemies. He that rejects this
heroic meekness of soul, sets himself entirely out of God’s protection,
and whilst he eagerly endeavors to save his name and reputation, must be
the more harassed by the perpetual alarms of malignant tongues.

9. (6) Besides this, there are some other particular reasons, why the Lord
permits his children to be persecuted by virulent tongues. When David in
his sore troubles was cursed by Shimei, he said no more than, “Let him
curse; for the Lord hath bidden him.” 2 Sam. 16:11. And what other reason
can be assigned for this, but that the Lord hereby seeks to preserve his
children from exalting themselves above measure, on account of such
eminent gifts as have been conferred upon them; and that they may at the
same time improve themselves in the practice of mutual love, mildness, and
humility? What is said by David of Shimei, namely, that he was bidden to
curse his king, is expressed by Job in more general terms: “He poureth
contempt upon princes.” Job 12:21. Now, who is able to fathom all the
mysterious depths of divine judgments? The carnal mind by no means likes
to be reviled, insulted, or undervalued. Pride and self-love so naturally
adhere to us, that they taint all our works and actions. Every one loves
to be extolled, and to be made much of, to be esteemed and admired. Alas!
it is this natural self-love, which having once led man astray, now
propagates nothing but error and folly in the world. It was this self-love
that ruined both Lucifer and Adam, and stripped them of the divine love
and life with which they were once adorned. In order that we may obtain
the victory over this spirit of self-love, and with a view to facilitate
this conquest, the Lord thinks, as it were, with himself: “I will permit a
lying tongue to assail thee, as I formerly permitted Satan to harass my
servants Job and Paul, for their greater humiliation. This slandering
tongue shall be thy devil, thy scourge, thy plague, to buffet thee (2 Cor.
12:7), and help to beat down that proud heart, that haughty look, that
aspiring temper, which, without this curb, would at last carry all before
it.” Thus the Lord leaves nothing untried to accustom the soul to that
excellent spirit of humility, and to restrain the spirit of self-love, by
which men become allies to Lucifer, who, endeavoring to have a will of his
own, opposite to that of his Maker, entirely lost his principality, and
that original state in which he was at first created. Jude, ver. 6.

10. (7) Therefore as the Lord is faithful on his side, so he seeks to
convert the venom of impious tongues thrown upon his children, into a
precious medicine, by which to heal that self-love which is fostered
within, and which engenders abundance of other spiritual diseases in the
mind. When the world meditates evil against them, then God brings good out
of the evil. As out of a certain poisonous serpent an antidote is prepared
against poison itself, so God overrules the worst of counsels, and makes
them turn to the greatest good to his children. Thus “all things work
together for good to them that love God.” Rom. 8:28. They are taught
thereby to practise one of the noblest of the works of charity, which is,
to “bless their enemies, and to pray for them who despitefully use them.”
Matt. 5:44. He that has thus far gained the conquest over corrupt nature,
so as to pray heartily for his enemies, is almost arrived at the sublimest
degree of true evangelical charity, which alone is able to soften our
stubborn hearts into the mild and compassionate heart of Christ, who has
also set us a blessed pattern to follow: “Father!” said he, “forgive them;
for they know not what they do.” Luke 23:34. For wherever true love is
rooted in a soul, it will most certainly produce a tender commiseration
towards enemies; who, as the Christian knows, whilst they hate men, render
themselves entirely unfit for any communion with God and Christ, and give
up their hearts to the devil, that great hater of souls. And this should
influence every Christian to commiserate such evil men, who are not of
God, but of their father the devil; and lest they should forever sink into
the jaws of Satan, the Lord commands his people to pray for them, with
this motive annexed to the command: “That ye may be the children of your
Father who is in heaven.” Matt. 5:45. What has been said of the overruling
power of God, whereby he converts the venom of lying tongues into a
healing medicine, will more fully appear from the following instances.
Joseph would never have been exalted to the dignity of ruler over the land
of Egypt, had he not fallen under the malicious lashes of a wanton tongue,
and thereby been condemned to prison. Gen. 39:17; 41:40. Had Moses not
been persecuted by the violent accusations of his enemies, and obliged to
flee from the face of Pharaoh (Exod. 2:15), he had never seen the Lord in
the bush, after having led Jethro’s flock to Horeb. Exod. 3:2. The
spiteful tongue of Doeg the Edomite, and of other enemies of David (1 Sam.
22:9; Ps. 52), drew many a noble Psalm from the latter. Thus Doeg’s
poisonous tongue was David’s medicine. The same overruling wisdom of God
appeared for Daniel, when, by the virulence of his accusers, he was cast
into the den of lions, but was most triumphantly exalted again by divine
Providence, for many good and noble ends; his enemies themselves being
made to lay the foundation of his greatness. Dan. 6. Mordecai had the same
experience. His ruin was devised by the murderous tongue of Haman (Esther
3:6); but the Lord returned his wickedness upon his own head, and his
bloody machinations only hastened the destruction of their contriver.
Esther 7:10. Therefore, “commit thy way unto the Lord: trust also in him,
and he shall bring it to pass. And he shall bring forth thy righteousness
as the light, and thy judgment as the noonday.” Ps. 37:5, 6. Only endeavor
to be in constant union with the Lord thy God, and to love him with all
thy heart, and then he will direct thy steps. For “when a man’s ways
please the Lord, he maketh even his enemies to be at peace with him.”
Prov. 16:7. If the world be permitted to stain thy reputation here, and to
detract from thy honor, what matters it, provided the Lord dignify thee
with a crown of glory hereafter? It is he that will deliver and honor thee
at last (Ps. 91:15); and it is he that will give thee both grace here, and
glory hereafter. Ps. 84:11.

11. (8) Another comfort in trials of this nature, may be drawn from the
control which the Lord exercises over the hearts of all men. It is he that
“looks upon all the inhabitants of the earth, from the place of his
habitation.” He “fashioneth their hearts; he considereth all their works”
(Ps. 33:14, 15); and he “will not deliver thee unto the will of thine
enemies.” Ps. 41:2. A man is often transported with rage and malice to
such a degree, that he would bear down all that comes in his way; but a
little while after, you will find that the man is altogether cooled; his
heat is allayed, and he is reduced to such a moderation of temper, as if
he were become quite another man. Nay, how often do we see that a bad man,
designing nothing but spite and malice, is stopped in the midst of his
passionate pursuit, and, as it were, obliged not only to drop his wicked
design, but also to bestow tokens of favor upon the person whom he was
about to affront. This is an operation peculiar to the wisdom of God, who,
by his secret power, often renders abortive the most malicious projects
conceived against his children. Thus the Lord came to Laban, when incensed
against Jacob, and commanded him to “speak not to him; either good or
bad.” Gen. 31:24. And Esau, who bore his brother no good will, when he
came within sight of him, must needs run and meet him, embrace him, fall
on his neck, kiss him, and receive him with the most endearing expressions
of love and kindness. Gen. 33:4.

12. (9) Lastly, it is the nature of a malignant tongue, to swell high
suddenly, and by rage and fury to gain universal applause and admiration;
but its downfall is as sudden as its rise. Calumny is like a fire, the
flame of which mounts up to the very sky; but the want of fuel will soon
make it go down again. The reason is, because God, who is the everlasting
Truth, hates a spirit of lies, and cannot endure it. And this is also the
reason, why those that have raised their greatness on no other foundation
than lying and self-conceit, may indeed dazzle the eyes of others for a
season; but when they flatter themselves as fixed in an unshaken
condition, then generally their ruin is ready at hand, and the Lord’s
judgment destroys all. Then “the lying lips are put to silence, which
spoke grievous things proudly and contemptuously against the righteous”
(Ps. 31:18); a text which plainly shows, that pride and disdain of others,
are wont to accompany a slandering and lying tongue. But “woe unto thee
that dealest treacherously; when thou shalt make an end to deal
treacherously, they shall deal treacherously with thee.” Isa. 33:1. “For
the rod of the wicked shall not rest upon the lot of the righteous; lest
the righteous put forth their hands unto iniquity.” Ps. 125:3. Though a
treacherous man may go on in quest of more honor and greatness; yet shall
“evil hunt the violent man at last, and overthrow him.” Ps. 140:11.

_Sundry consolatory passages, selected from the Psalms, for those who are
assailed by the reproaches of enemies._

13. Thou, O Lord, art a shield for me; my glory, and the lifter up of mine
head. Arise, O Lord; save me, O my God: for thou hast smitten all mine
enemies upon the cheek-bone; thou hast broken the teeth of the ungodly.
Ps. 3:3, 7.—O ye sons of men, how long will ye turn my glory into shame?
how long will ye love vanity, and seek after leasing (lying)? But know
that the Lord hath set apart him that is godly for himself; the Lord will
hear when I call unto him. Ps. 4:2, 3.

14. Thou shalt destroy them that speak leasing: the Lord will abhor the
bloody and deceitful man.—There is no faithfulness in their mouth; their
inward part is very wickedness; their throat is an open sepulchre; they
flatter with their tongue. Destroy thou them, O God; let them fall by
their own counsels.—But let all those that put their trust in thee
rejoice: let them also that love thy name be joyful in thee. For thou,
Lord, wilt bless the righteous; with favor wilt thou compass him as with a
shield. Ps. 5:6, 9, 10, 11, 12.

15. Let all mine enemies be ashamed and sore vexed: let them return and be
ashamed suddenly. Ps. 6:10.

16. O Lord, my God, in thee do I put my trust: save me from all them that
persecute me, and deliver me: lest he tear my soul like a lion, rending it
in pieces, while there is none to deliver.—Behold, he travaileth with
iniquity, and hath conceived mischief, and brought forth falsehood. He
made a pit, and digged it, and is fallen into the ditch which he made. His
mischief shall return upon his own head, and his violent dealing shall
come down upon his own pate. Ps. 7:1, 2, 14, 15, 16.

17. Keep me as the apple of the eye; hide me under the shadow of thy
wings, from the wicked that oppress me, from my deadly enemies, who
compass me about. Ps. 17:8, 9.

18. I will call upon the Lord, who is worthy to be praised: so shall I be
saved from mine enemies.—In my distress I called upon the Lord, and cried
unto my God; he heard my voice out of his temple, and my cry came before
him, even unto his ears. Ps. 18:3, 6.

19. The Lord is my light and my salvation; whom shall I fear? the Lord is
the strength of my life; of whom shall I be afraid? When the wicked, even
mine enemies and my foes, came upon me to eat up my flesh, they stumbled
and fell. Though a host should encamp against me, my heart shall not fear:
though war should rise against me, in this will I be confident.—For in the
time of trouble he shall hide me in his pavilion: in the secret of his
tabernacle shall he hide me; he shall set me up upon a rock.—Teach me thy
way, O Lord, and lead me in a plain path, because of mine enemies.—For
false witnesses are risen up against me, and such as breathe out cruelty.
I had fainted, unless I had believed to see the goodness of the Lord in
the land of the living. Wait on the Lord. Ps. 27:1, 2, 3, 5, 11, 12, 13,
14.

20. But I trusted in thee, O Lord: I said, Thou art my God. My times are
in thy hand: deliver me from the hand of mine enemies, and from them that
persecute me.—Let the lying lips be put to silence; which speak grievous
things proudly and contemptuously against the righteous.—Oh how great is
thy goodness, which thou hast laid up for them that fear thee; which thou
hast wrought for them that trust in thee before the sons of men! Thou
shalt hide them in the secret of thy presence from the pride of man: thou
shalt keep them secretly in a pavilion from the strife of tongues. Ps.
31:14, 15, 18, 19, 20.

21. Let them be as chaff before the wind: and let the angel of the Lord
chase them. Let their way be dark and slippery: and let the angel of the
Lord persecute them. Ps. 35:5, 6.

22. Fret not thyself because of evil doers, neither be thou envious
against the workers of iniquity. For they shall soon be cut down like the
grass, and wither as the green herb.—The wicked plotteth against the just,
and gnasheth upon him with his teeth. The Lord shall laugh at him: for he
seeth that his day is coming. The wicked have drawn out the sword, and
have bent their bow, to cast down the poor and needy, and to slay such as
be of upright conversation. Their sword shall enter into their own heart,
and their bows shall be broken.—The wicked watcheth the righteous, and
seeketh to slay him. The Lord will not leave him in his hand, nor condemn
him when he is judged.—I have seen the wicked in great power, and
spreading himself like a green bay tree. Yet he passed away, and, lo, he
was not: yea, I sought him, but he could not be found. Ps. 37:1, 2, 12,
13, 14, 15, 32, 33, 35, 36.

23. But I, as a deaf man, heard not; and I was as a dumb man that openeth
not his mouth. Then I was as a man that heareth not, and in whose mouth
are no reproofs.—For I am ready to halt, and my sorrow is continually
before me. Ps. 38:13, 14, 17.

24. I was dumb with silence, I held my peace, even from good; and my
sorrow was stirred.—I was dumb, I opened not my mouth; because thou didst
it.—For I am a stranger with thee, and a sojourner, as all my fathers
were. Ps. 39:2, 9, 12.

25. Cast thy burden upon the Lord, and he shall sustain thee: he shall
never suffer the righteous to be moved. But thou, O God, shalt bring them
down into the pit of destruction: bloody and deceitful men shall not live
out half their days; but I will trust in thee. Ps. 55:22, 23.

26. Be merciful unto me, O God, be merciful unto me; for my soul trusteth
in thee: yea, in the shadow of thy wings will I make my refuge, until
these calamities be overpast. I will cry unto God most high; unto God that
performeth all things for me. He shall send from heaven, and save me from
the reproach of him that would swallow me up. God shall send forth his
mercy and his truth. My soul is among lions: and I lie even among them
that are set on fire, even the sons of men, whose teeth are spears and
arrows, and their tongue a sharp sword. Be thou exalted, O God, above the
heavens; let thy glory be above all the earth. They have prepared a net
for my steps; my soul is bowed down: they have digged a pit before me,
into the midst whereof they are fallen themselves. My heart is fixed, O
God, my heart is fixed: I will sing and give praise. Awake up, my glory;
awake, psaltery and harp: I myself will awake early. I will praise thee, O
Lord, among the people: I will sing unto thee among the nations. For thy
mercy is great unto the heavens, and thy truth unto the clouds. Be thou
exalted, O God, above the heavens: let thy glory be above all the earth.
Ps. 57:1-11.

27. Preserve my life from fear of the enemy; who whet their tongue like a
sword, and bend their bows to shoot their arrows, even bitter words; that
they may shoot in secret at the perfect: suddenly do they shoot at him,
and fear not.—But God shall shoot at them with an arrow; suddenly shall
they be wounded. So shall they make their own tongue to fall upon
themselves: all that see them shall flee away. Ps. 64:1, 3, 4, 7, 8.

28. Mine enemies speak against me; and they that lay wait for my soul take
counsel together, saying, God hath forsaken him; persecute and take him;
for there is none to deliver him.—I will go in the strength of the Lord
God: I will make mention of thy righteousness, even of thine only. O God,
thou hast taught me from my youth: and hitherto have I declared thy
wondrous works. Now also when I am old and gray-headed, O God, forsake me
not; until I have shewed thy strength unto this generation, and thy power
to every one that is to come.—Thou, which hast shewed me great and sore
troubles, shalt quicken me again, and shalt bring me up again from the
depths of the earth. Thou shalt increase my greatness, and comfort me on
every side. Ps. 71:10, 11, 16, 17, 18, 20, 21.

29. I will lift up mine eyes unto the hills, from whence cometh my help.
My help cometh from the Lord, which made heaven and earth. He will not
suffer thy foot to be moved: he that keepeth thee will not slumber.
Behold, he that keepeth Israel shall neither slumber nor sleep. The Lord
is thy keeper: the Lord is thy shade upon thy right hand. The sun shall
not smite thee by day, nor the moon by night. The Lord shall preserve thee
from all evil: he shall preserve thy soul. The Lord shall preserve thy
going out and thy coming in from this time forth, and even for evermore.
Ps. 121:1-8.

30. Deliver me, O Lord, from the evil man: preserve me from the violent
man; which imagine mischiefs in their heart; continually are they gathered
together for war. They have sharpened their tongues like a serpent:
adders’ poison is under their lips. Keep me, O Lord, from the hands of the
wicked; preserve me from the violent man; who have purposed to overthrow
my goings. The proud have hid a snare for me, and cords; they have spread
a net by the way side; they have set nets for me. I said unto the Lord,
Thou art my God: hear the voice of my supplications, O Lord. O God, the
Lord, the strength of my salvation, thou hast covered my head in the day
of battle. Grant not, O Lord, the desires of the wicked: further not his
wicked device; lest they exalt themselves. As for the head of those that
compass me about, let the mischief of their own lips cover them. Let
burning coals fall upon them; let them be cast into the fire; into deep
pits, that they rise not up again. Let not an evil speaker be established
in the earth: evil shall hunt the violent man to overthrow him. I know
that the Lord will maintain the cause of the afflicted, and the right of
the poor. Surely the righteous shall give thanks unto thy name: the
upright shall dwell in thy presence. Ps. 140:1-13.

31. I cried unto the Lord with my voice; with my voice unto the Lord did I
make my supplication. I poured out my complaint before him; I shewed
before him my trouble. When my spirit was overwhelmed within me, then thou
knewest my path. In the way wherein I walked have they privily laid a
snare for me. I looked on my right hand, and beheld, but there was no man
that would know me: refuge failed me; no man cared for my soul. I cried
unto thee, O Lord: I said, Thou art my refuge and my portion in the land
of the living. Attend unto my cry; for I am brought very low: deliver me
from my persecutors; for they are stronger than I. Bring my soul out of
prison, that I may praise thy name: the righteous shall compass me about:
for thou shalt deal bountifully with me. Ps. 142:1-7.




Chapter XVIII.


Showing How The Sorrows And Pains Of Christ Should Teach Us To Subdue The
                           Lusts Of The Flesh.


    _My soul is exceeding sorrowful, even unto death._—MATT. 26:38.


The third branch of the cross of Christ consists in the unspeakable sorrow
and sufferings which began at his very birth. For as his most holy human
soul was filled with the light of divine knowledge and wisdom, by virtue
of the personal union of his two natures, he saw all that he should
experience in the future, as if it were already present; and thus his soul
was, from the beginning, filled with the deepest sorrow, and suffered
inward pain. He foresaw his future inconceivable and inexpressible agony
of soul, and his unspeakable bodily pains. For the more delicate, pure,
and innocent, the human nature in Christ was, the greater were the pain
and anguish that affected him. Of this those sorrows and spiritual
torments, that are wont to work upon the inmost soul, are a sufficient
proof. For inasmuch as the constitution of the soul, by reason of its
immortality, exceeds that of the body in worth and delicacy; so also her
pains exceed those of the body in depth and acuteness. For this reason the
Lord never rejoiced upon his own account, and with reference only to
himself; but it was when he saw that his Heavenly Father was known and
worshipped, and his divine works manifested unto the world. Hence “he
rejoiced in spirit” at the return of the seventy disciples. Luke 10:21.

2. Since all those things, which he was to suffer, from his own people and
countrymen, were known to him, he could not but be highly afflicted and in
constant sorrow; and this was also still more the case, the more nearly he
approached the time appointed for his passion. This he himself testifies,
saying, “I have a baptism to be baptized with, and how am I straitened
till it be accomplished!” Luke 12:50. And the time of this baptism being
come, he says, “My soul is exceeding sorrowful, even unto death” (Matt.
26:38): intimating thereby the excessive and unutterable grief and anguish
of spirit, that forced from him that sweat, which “was as it were great
drops of blood.” Luke 22:44. And what pains he suffered besides, in his
tender and sensible body, no tongue can sufficiently declare. _First_,
because sin is an infinite and inexpressible evil. For, its full
punishment and atonement could not but cause torment so exquisite, that to
a mere man it had been altogether insupportable.

3. The _second_ reason of this exquisite grief was, because he bore the
sins of the world: not merely those sins which from the beginning of the
world had been committed, but those also which men should become guilty of
through all ages, down to the very end of the world. And, therefore, such
as are the number and malignity of _all_ sins, of _all_ men, through _all_
generations; such also were the pain and sorrow endured by the Lord. For
which cause he prayed in Gethsemane, “O my Father, if it be possible, let
this cup pass from me.” Matt. 26:39.

4. _Thirdly_, the sufferings of Christ were heightened by that perfect
love which he bore to his heavenly Father. The greater our love is, the
greater is also the grief occasioned by what interferes with it: as on the
contrary, the less it is, the less are we troubled by that which thwarts
it. Since, therefore, Christ loved his heavenly Father with most exalted
and consummate love, his affliction must needs have been the more
grievous, on account of the heinousness of sin, with which fallen men so
shamefully insulted so beloved a Father. Hence the sins of the whole
world, with the pains he endured for them, did not so much affect him, as
the sorrow he felt on account of the indignity offered to a God, who, in
his very nature, is love itself. And it was upon account of this love of
the Father (which deserved all the returns of love the creature was able
to make), that Christ sustained most exquisite pains, and a most
ignominious death; in order that by a satisfaction proportionable to the
offence, he might regain for wretched mortals that love and favor of God
which they had forfeited by their offences.

5. In the _fourth_ place, the suffering of Christ was endured on account
of his perfect love to mankind. For as he died for all, and bore the sins
of all, so also was he exceedingly desirous to see the object of his death
accomplished, which is the salvation of all men. Hence the unbelief and
impenitence of men, which hindered this love from taking effect upon
sinners, caused him most grievous and bitter torments: but especially was
he pained that they threw away their souls when he desired to save them.
Not to mention the cruel hatred and envy, wrath and blasphemy, by which
some were hurried on, even to trample on that blood which was designed to
redeem them. He himself says, “Reproach hath broken my heart” (Ps. 69:20);
lamenting not so much his own, as the condition of them who reproached him
in so heinous a manner.

6. _Fifthly_: another circumstance which pierced the very heart of our
Lord, was his being forsaken of God, notwithstanding he was the Son of God
himself. For though it is true that God could not forsake him, who himself
was God, and did not cease to be God even when he hung on the cross, when
he expired, and when he was buried; yet does he complain of being forsaken
by him. Ps. 22:1; Matt. 27:46. But this lamentable complaint the Lord
poured out, in order to show that God withdrew from him, as a man, the
support of his comfort, hiding himself for a while in this dark hour. He
manifests also, by this exclamation, the extreme misery in which he then
was.

7. The _sixth_ aggravation of the anguish of Christ, was on account of his
Person, for he was very God. Whence it is plain, that all the reproaches
and blasphemies uttered against him were an infinite evil, as being
directed against the entire Person of Christ, who was true God and man;
and so he endured, both as God and man, the revilings of his enemies in
his whole Person. All this left a most exquisite impression of sorrow upon
his soul.

8. And, in the _seventh_ place, who is able sufficiently to explain what
pains the Lord suffered in his most innocent, most holy, most tender, and
delicate _body_? Or who can doubt that a body most innocent, most
delicate, most noble, most pure, conceived by the Holy Ghost, personally
united with the divine nature, filled with the Spirit of God, and with all
the fulness of the Godhead; I say, who can doubt that such a body should
not feel most grievous and bitter pains, when smitten, scourged, wounded,
pierced, crucified, and put to death? No words are sufficiently expressive
to set forth the pain and acuteness thereof. What is all our affliction,
if compared with this suffering of the Lord? We, as sinners, have justly
deserved eternal death and damnation; and yet even the smallest cross is
too heavy a burden for tender Christians, who do what they can to shake it
off, though it is designed as wholesome medicine, to procure the health of
the soul. Surely, he who is a sincere lover of Christ, can wish no other
condition, of life, but such as comes up nearest to the original of the
blessed life of Christ. 1 Peter 2:21. This conformity of our lives to the
life of Christ we ought to account our greatest gain and dignity in this
world. Let the true lover of Christ rejoice in this, that he has been
thought worthy to suffer with Christ, his Head and Saviour.

9. Since, then, affliction is to be the companion of a Christian in his
way to heaven, or, to use the apostle’s phrase, since he must, “through
much tribulation, enter into the kingdom of God” (Acts 14:22); what cause
can we assign why we should not willingly walk in the same path? For we
know that the Son of God himself travelled this way before us, and by his
holy example sanctified it, not having “entered into his glory but by
sufferings.” Luke 24:26. And since, notwithstanding all the insults of the
enemy, he entered into glory at last; we may also assure ourselves, that
our affliction, which is but for a moment, shall be followed in the end by
an everlasting weight of glory and happiness. 2 Cor. 4:17.

10. In fine, as the Lord did not spare himself, but devoted himself
entirely to the service of others, undergoing all from no other impulse
than fervent love and charity; so this love, of our Redeemer should awaken
love in our souls, and never should we grow faint and weary under any
affliction whatever.




Chapter XIX.


 Showing How We Should Behold In The Crucified Christ, As In The Book Of
  Life, Both Our Sins, And Also The Displeasure, The Love, Justice, And
                              Wisdom Of God.


    _And I saw in the right hand of him that sat on the throne a book
    written within and on the back side._—REV. 5:1.


Christ crucified is set before our eyes as a Book of Life, whence we may
learn the sacred wisdom of God, which is in him eminently displayed. For
the whole Scripture, the Law and all the prophets, are completely
fulfilled in him by his most perfect obedience, wherein he was faithful
even unto death, and suffered the most cruel torments for the sins of the
world. And this perfect internal and external obedience and suffering, is
that Book of Life written within and without. Rev. 5:1.

2. In the first place, the Crucified Jesus presents us with a deplorable
sight of our sins, both as to their number and heinousness. By the
lamentable complaint into which he burst forth, he manifested that inward
anguish of soul, which he suffered for the hidden and secret sins of our
hearts. In his wounded and mangled body, bleeding on the cross, he leads
us to behold and read, as in a book, the malignity of those sins which we
have committed by all our members, in having yielded them up to the
government of lust.

3. Besides this, the devout soul may behold in Christ Crucified, the
justice of God in judging sinners. There was no other means by which to
remove both our sin and the punishment attending it, than this high
atonement made by the Lord himself. And hence we may learn that God is so
far from letting any sin go unpunished, that he will rather deliver up his
most beloved Son unto death than connive at the transgression of a sinner.
Rom. 4:25.

4. Hence the soul may, further, contemplate the infinite love and
condescending mercy of the Heavenly Father, most wonderfully displayed in
our Crucified Saviour. Rather than that we should forever perish in our
wretched state, and be subject to eternal death and damnation, he would
have his own Son make satisfaction for us; which we ourselves, yea, and
all the other creatures besides, had never been able to perform.

5. The contemplation of Christ Crucified will, in the next place, lead us
to a sight of the most gracious will, providence and fatherly care of God,
as it respects the recovery of lost mankind. No opposition was so great,
no difficulty so stubborn and obstinate, which he did not conquer by his
beloved Son, the author of our salvation. That we might inherit
everlasting joy, he left nothing untried, nor did he spare even his own
Son.

6. In the same Book of Life (the _Crucified Jesus_), appears also the
infinite wisdom of God, namely, in finding out a means of salvation, such
as could never have entered into the thoughts of any creature whatever,
and which, at the same time, revealed both the justice and the mercy of
God. For the work of our salvation was so wisely ordered, that by
manifesting the infinite mercy of God, his justice was not at all
infringed; as, on the other hand, Christ by his death has so atoned for
sin, that in satisfying the claims of strict justice, his infinite mercy
is rendered more bright and conspicuous. And as by eating of the forbidden
tree, the first Adam (Gen. 3:1), brought us under the curse; so God in his
marvellous wisdom has, by the tree of the cross, taken away the curse, and
restored his blessing. 1 Peter 2:24. Yea, by the unsearchable counsel of
the divine wisdom, it is so brought about, that through the death of
Christ, all things detained under the power of death are restored to life,
death itself being destroyed at last. 1 Cor. 15:26. By his pains and
torments is purchased for us eternal pleasure in heaven; by his griefs and
sorrows are gained joys celestial without end. And by this wonderful work
of God, though foolish in the eye of the world, he hath confounded the
wisdom of the wise; and by the foolishness of God (1 Cor. 1:25), he has
manifested a wisdom altogether unfathomable to men.

7. In Christ Crucified farther appears the brightest and fairest pattern
of patience and meekness that was ever seen. So far was he from revenging
the injuries done him, that he made intercession to his Father for his
revilers, yea, even laid down his life for the sins of those who put him
to death.

8. The believer discovers, moreover, in Christ the most astonishing
humility, wherein he was so eminent, that he readily underwent the most
ignominious death of the cross. Thus are the death and passion of Christ
become to a faithful soul, redemption from hell, an avenue into paradise,
a complete reconciliation with God, a victory over the devil, that great
enemy of souls; a full satisfaction for sins, and in one word, an entire
recovery of that original righteousness which had been lost.

9. By all this, it sufficiently appears to a Christian soul, that Christ
Crucified is indeed a Book of Life, teaching nothing but the eternal and
infallible truths of God. Let us then silently sit down at the feet of our
Crucified Lord, who, as the great Teacher of souls, and Book of Life, will
not neglect to instil into an humble heart, the lesson of a living faith,
and of a holy life consequent on it; provided we desire to be not dead,
but living members of his body, and to be so controlled and influenced
both by his life and his death, as to produce abundant living fruits.




Chapter XX.


   Of The Power And Necessity Of Prayer, In These Holy Contemplations.


    _I will seek him whom my soul loveth._—SONG OF SOL. 3:2.


Since the living knowledge of God and of Christ crucified, is not to be
attained, unless we keep our eye constantly fixed upon the innocent and
holy life of Jesus Christ our Lord; and since we cannot arrive at this
elevation of mind, but by devout, humble, believing and earnest prayer; it
is, therefore, highly necessary to make some further inquiry into the
nature of prayer. It consists not so much in an utterance of words, as in
a meditation or intercourse of the believing heart with God, and in a
lifting up of the soul, and of all her faculties and powers, to our
Heavenly Father. Ps. 19:14; 25:1. As it is impossible to find God without
prayer, so prayer is a means for seeking and finding him. Matt. 7:7, 8.

2. And as it falls under a threefold denomination, it being either _oral_,
_internal_, or _supernatural_ (according to St. Paul: “I will pray with
the spirit, and I will pray with the understanding also;” 1 Cor. 14:15);
so we shall now consider each of these in order.

3. _Oral prayer_ is an humble address to God, and an external exercise,
which conducts the soul to the internal duty of prayer, and leads man into
the interior recesses of his own heart; especially if the words uttered be
digested in faith, and if, by attentive application, they be well pondered
and considered. This often proves a means of elevating the spirit and soul
so near unto God, as to enjoy with faith a truly filial intercourse with
Him, our heavenly Father.

4. _Internal_ prayer is offered up without intermission, in faith, spirit,
and mind, according to the words of our Saviour: “The true worshippers
shall worship the Father in spirit and in truth” (John 4: 23); also those
of David: “Let the meditation of my heart be acceptable in thy sight, O
Lord.” Ps. 19:14. And again: “I commune with mine own heart, and my spirit
made diligent search.” Ps. 77:6. Hereby, says St. Paul (speaking of the
Spirit of adoption), we cry, Abba, Father. Rom. 8:15. By this internal
prayer, we are led on gradually to that which is _supernatural_; which,
according to Tauler, “consists in a true union with God by faith; when our
created spirit dissolves, as it were, and sinks away in the uncreated
Spirit of God. It is then that all is transacted in a moment, which in
words or deeds has been done by all the saints from the beginning of the
world.” For this reason this supernatural prayer is unspeakably more
excellent than that which is chiefly external; for therein the soul is by
true faith so replenished with the divine love, that it can think of
nothing else but of God only. Or if another thought should enter
inadvertently into the heart, it proves but an occasion of trouble and
sorrow; and the soul cannot be at ease till the intruding thought has
again vanished. A soul that has once arrived at this happy state gives but
little or no employment to the tongue: it is silent before the Lord: it
panteth and thirsteth after God (Ps. 42:1, 2): it longeth, yea, even
fainteth for him (Ps. 63:1; 84:2). It loves him only; it rests in him
alone, not at all minding the world, nor worldly affairs. Whence it is
still more and more filled with an experimental knowledge of God, and with
such love and joy as no tongue is able to utter. Whatever the soul then
perceives, is beyond all possibility of being expressed in words. If one
should ask a soul under these contemplations: _What dost thou perceive?_
the answer would be: A good that is above all good. _What seest thou?_ A
perfection of beauty, transcending all other beauty. _What feelest thou?_
A joy surpassing all joys. _What dost thou taste?_ The inexpressible
delight of love. Nay, such a one would tell you that all the words that
possibly could be framed, were but a shadow, and came infinitely short of
the inward delight which was experienced. This is the voice of the eternal
Word; this His speech to a loving soul; according to that saying of the
Lord: “He that loveth me—I will manifest myself unto him.” John 14:21.
Whatever is felt here, whatever is seen here, is above nature. Here voices
are heard, and words perceived that are termed words of the understanding
and the mind.

5. This is the school in which the soul learns to know God aright, and, as
it were, to taste him. Ps. 34:8. Whilst she knows him, she loves him: and
whilst she loves him, she longs for the full enjoyment of him. This is the
true sign of love, to desire wholly to possess the beloved object, to be
intimately united with, and altogether transformed into it.

6. This the soul now and then perceives in a glance, which lasts but for a
moment, and then vanishes again; but it puts the soul upon fervent
desires, to recover, if possible, that beam of heavenly joy which darted
upon her, and to regain this divine taste, which so lovingly moved her.
And she desires all this, in order to be more intimately united to her
beloved. From this affectionate desire spring up both internal and oral
prayer; the soul being fully convinced that these heavenly pleasures and
visitations are to be attained only by prayer. And in all this, the
wonderful wisdom of God appears, by which everything is managed in the
most perfect order.

7. Thus none is permitted to attain unto mental prayer, but he who begins
with that which is oral; and none can have an access to the _supernatural_
prayer, or to a union with the highest and most delightful Good, but by
_mental_ prayer. But this highest can only be known by an experimental
perception, not expressible by words.

8. And this is the cause why God so strictly, so frequently, and so
earnestly enjoins prayer (Ps. 50:14); because it is a sacred pledge and
bond, by which God draws us up to himself; and by elevating us into his
immediate presence, detains us there a while, and unites us with himself,
who is the source of all that is good. And thus we are always reminded of
him; without this gracious order, we would think less frequently on him,
and would not share in the gifts of his mercy.

9. If, therefore, thou desirest that thy prayer be acceptable to God, see
that thou perform it not with a divided, but with a whole and entire
heart. But this is not to be attained, except by frequent exercise and
continual and unwearied application. Without this, thou canst not reap the
fruits of prayer. On the contrary, as often as thou givest attendance to
any external work, take care that thou set not thy heart wholly upon it.
If thou eatest and drinkest, or attendest to any other outward affair
incident to this life, see that thou bestow not thyself, that is, thy
whole heart, upon it. For thy heart is to rest entirely in God alone, and
closely to adhere to him by internal prayer. The more thou offerest up
thyself to God by this prayer, the more will the divine light display
itself in thy mind. And again, the more the knowledge of God is enlarged,
the more delightful will be thy sense and perception of the highest good;
the more ardent also and affectionate will be thy love to the Lord; and in
fine, the more capable wilt thou be of enjoying him. The soul thus
disposed will in a supernatural manner taste of a happiness so high and
transcendent as infinitely to exceed all the language and expressions of
men.

10. Of this threefold prayer, Jesus Christ himself has furnished us with a
bright and perfect pattern, whence we may learn the nature and method of
it, if we but attentively consider his manner of praying. We find that he
often continued whole days and nights in prayer to God. Luke 6:12. He
prayed with a fervency that made him triumph in prayer, and rejoice in
spirit. Luke 10:21. He has, therefore, both by example and words, taught
us the method of praying; and leaving us a pattern to follow, has
commanded us to watch and pray, that we enter not into temptation. Matt.
6:9. He also most frequently recommends to us the duty of prayer (Matt.
26:41); thereby testifying that nothing was more pleasing, nothing more
acceptable to him than our prayer; he having enjoined it for no other
reason than to show us how entirely he loved us, and how desirous he was
that by prayer we should partake of the highest and most precious good.

11. Lest, however, we should allege that so noble an effect as that which
results from a due performance of prayer was not attainable by us, the
Lord did not think it enough to say: “Ask,” but he has encouraged us also
with a promise annexed: “And ye shall receive, that your joy may be full.”
John 16:24. He moreover excites us to pray by his own example, for amid
his sufferings he prayed for us, as the Evangelist records: “For being in
an agony, he prayed more earnestly, and his sweat was as it were great
drops of blood falling down to the ground.” Luke 22:44.

12. Set, therefore, this mirror of prayer before thine eyes, and study to
persevere therein. Whenever thou feelest thyself faint and weak in prayer,
then seriously advert to thy Lord Jesus Christ, who prayed not for
himself, or upon his own account, but for thee and upon thy account, and
thus sanctified thy prayer and blessed it, and added life and efficacy to
it. Him, therefore, behold, who, though he was true God, and consequently
in actual possession of all things, yet as man, obtained for thee of his
Heavenly Father, all things by prayer. And hence as his whole life was a
continual and uninterrupted prayer, and a perpetual longing to do the will
of God: so he finished it with praying upon the cross. Luke 23:46.

13. If then thy Lord and Saviour prayed so fervently upon thy account, and
was heard; surely he will not suffer thy prayers to be poured forth in
vain. Did he procure all things for thee by prayer? And thinkest thou that
thou canst obtain the least blessing without it? Thou knowest that without
divine grace, light, and knowledge, and, in fine, without faith, not one
can be saved; but it is no less plain that these and all other graces can
be obtained by prayer alone. It is the Lord whom thou must entreat by
fervent prayer, so as to obtain from him faith, love, hope, humility,
patience, the Holy Spirit, together with the whole train of Christian
virtues, which he is both able and willing to give, as well as to
strengthen in thy soul. It is He alone that createth them in the heart.
But as he that hath them not, cannot give them, so the Lord, whose gift
they are, will not give them without being asked.

14. If then thou art truly desirous of pouring out thy soul before the
Lord in fervency of spirit, there is not a more ready and effectual means
of doing this than with the eyes of thy mind to behold the mirror of the
most meek and humble life of Christ: to keep thy eyes attentively fixed
upon the poverty, the reproach and contempt, the griefs and sorrows, and
the most ignominious death of thy blessed Redeemer. Into this Book of
Prayer, if thou diligently look, thy heart and mind will become inflamed
with most affectionate and ardent desires. And though the devil and the
flesh will not cease to assault thee with temptations on all hands, yet,
by means of prayer, they shall be subdued at last.

15. Nor is the duty of prayer only stirred up and revived by the
contemplation of Christ crucified, but the heart is also cleansed thereby.
Without this purification of the heart by faith (Acts 15:9), our prayers
will prove altogether ineffectual in the sight of God: whereas, after a
sincere application to the Lord by prayer, the Spirit of God is wont to
visit the heart with his gracious presence, as he descended upon the
apostles, even then, when they were with one accord praying at Pentecost.
Acts 2:1.

16. With reference to the temptations that are wont to attend the duty of
prayer, thou must behave thyself under them as the Lord himself did. In
the midst of the agony which he suffered on the mount of Olives, “he
prayed the more earnestly.” Luke 22:44. Thus thy prayer shall prove at
last the victory over all thy enemies. By prayer the Lord manifests
himself unto his people. By prayer we learn to practise true humility; for
by prayer the highest is united to the lowest; the most High God to the
most humble heart. And this humility is the very channel through which
abundance of divine grace is infused into the soul. The more this grace
humbles man, the more grace itself gets rooted in the soul. And again, the
more a soul is enriched with grace, the more she improves in humility.

17. The most considerable temptation and obstruction in prayer seems to be
when God withdraws the grace of a fervent and lively devotion. And yet it
is in this case that we ought the more to stir ourselves up to prayer and
supplication. It is true, a prayer poured forth in a spirit of power and
fervency must needs be acceptable to God; yet that which climbs up to the
throne of grace in affliction, temptation, spiritual dryness, and
brokenness of soul, is still more pleasing in his sight. For as the heart
of a father is sooner softened into paternal tenderness, by the trembling
words of a sick and languishing child, than by the strong voice of one in
perfect health; so is the secret affliction, and feeble effort of a soul
affected with a sense of her weakness in faith, of her poverty in spirit,
and of her want of spiritual life and comfort, far more acceptable to our
infinitely good God than the more vigorous petition of a soul elevated by
a sense of faith and divine consolation. Only hold out patiently in these
spiritual straits, and be assured that the Lord, in his own time, will
certainly “restore unto thee the joy of his salvation.” Ps. 51:12.




Chapter XXI.


              Of The Power Of The Noble Virtue Of Humility.


    _Be clothed with humility; for God resisteth the proud, and giveth
    grace to the humble. Humble yourselves therefore under the mighty
    hand of God, that he may exalt you in due time._—1 PET. 5:5, 6.


Without true humility all prayer is in vain. Our Lord Jesus Christ is the
Book from which this noble virtue is best learned; as he is, indeed, a
perfect mirror to us of all the virtues and graces. Look on his life, and
thou wilt find it made up of nothing but love and humility. Look on his
doctrine, and thou wilt discern it to be absolute wisdom and truth; a
doctrine consisting not in words, but in a living power; and in very deed
itself.

2. Now, in order that we might perfectly learn how to practise this virtue
of humility, he taught it not only by words, but also by deeds and by his
holy example, forasmuch as he humbled himself unto death, even the death
of the cross. Phil. 2:8. Behold, then, O Christian, how this gracious
virtue has its foundation, and its highest and most excellent ground, not
in any angel, not in any apostle or eminent saint, but in Jesus Christ
himself. And therefore he saith: “Learn of me” (Matt. 11:29), which is as
if he had said: “Look ye upon me how I abase myself under all, who yet am
above all. Behold, as much higher as my majesty is, so much lower is my
humility: and so much dearer should this virtue be to you, as I your Lord
and your God have described and delineated it in my whole life.” Observe,
he saith, “Learn of me.” But what? Not to do mighty wonders, not to work
signs and miracles, or show any great work of creation, but to be _meek_
and _lowly_. “And if I did not teach you this with mine own example,”
saith the meek Lamb of God, “ye would not believe that this virtue is so
high and so noble.”

3. The humble Jesus chose to exemplify this as his concluding work: after
his last supper, he took a towel and girded himself, and then “washed his
disciples’ feet;” that so he might by such example implant this virtue in
all that should be ever called by his name, and might most sensibly
imprint it on the heart of every one to whom this Gospel should come.
Wherefore he also saith: “Know ye what I have done to you?” John 13:4, 5,
12. “Do ye indeed consider what it is that I have done? Will ye remember
this that I have now done to you? Will ye be ready to serve one another in
the same manner? And will ye humble yourselves one to the other, and
submit gladly even to the meanest offices of charity? O learn of me, by
what you have at this time seen me do: for I have given you an example,
that ye should do as I have done to you. Whosoever then shall forget my
humility, the same shall forget a principal part both of my doctrine and
my example, and shall never find rest unto his soul. Therefore let this my
example be a rule for your whole lives, and let my life evermore be set
before your eyes as a representation of humility.”

4. And now let us show that without humility all prayer to God is utterly
vain. Humility is a bright light in the heart, in which there is at once
discovered to us our own nothingness, and the high majesty and overflowing
goodness of God. Hence the more any man knows himself, the more he must
needs come to the knowledge of his own nothingness. For when a man sees
his own emptiness, and learns that he is destitute in himself of
everything that is good, he begins to pray the more earnestly for the
grace and mercy of God. He pants after, and betakes himself to God, as to
the origin and fountain of all good things; desiring to know him aright,
to praise him, and to honor him as he should. This desire being thus
begotten in him, he pours out his heart by himself, and says, “When shall
I come and appear before God?” In this humility he looks at God’s majesty
and greatness, as also at his superabundant love and grace. And hereupon
the streams of grace flow down into such a faithful, humble soul, by
prayer. And divine grace being thus communicated to the thirsty soul,
there is hereby begotten in it a spirit of prayer, which ceases not to
ascend in holy aspirations, and to bring down the blessings of peace and
righteousness. Through such grace of God there is a descent of the Holy
Spirit into the soul, whose influences thereby grow continually stronger
and stronger: and the “love of God” is by this means “shed abroad in our
hearts by the Holy Ghost” (Rom. 5:5), which is given to us through the
prayer of humility. For when the believing soul, conscious of her own
vileness, reflects upon the humiliation of the Son of God, and beholds him
humbling himself so as not only to put off the form of _God_, that he
might appear in that of _man_, but even to suffer the greatest of evils in
this vile form, for the vilest of his creatures; by this reflection and
consideration, he is not only made humble, but hence, also, in this his
humility, there springs up a most noble flame of love to God, which burns
more and more day by day. And in this divine flame of love, the soul,
being attracted by faith to God, is hence made to love all men in God, and
in Christ; as calling to mind the exceeding great love of the Godhead
towards mankind; and particularly how her Heavenly Father has in Christ
loved her, and called her to the participation of his goodness. When thus
the soul is drawn to God, and included in his love, the consequence is
this, that as to all those who are beloved by God, the soul also cannot
but love in like manner as God loveth them.

5. Hence it follows, that if any good befall our neighbor, charity will
rejoice; but if any evil happen to him, it will sorrow. And the humble and
the charitable person, behaving himself courteously and lovingly towards
his neighbor on all occasions, does not rashly judge him, if he behold his
misery; much less does he behave himself haughtily and superciliously
towards him, or treat him with contempt. 1 Cor. 13:4. For the soul that is
truly humble, can never so put off the sense of her own misery and
vileness, as to despise another, or to esteem herself better than any; for
she remembers the mire out of which she herself has been delivered. And
while she stands, she knows well enough that she does not stand by her own
strength, but solely by the help of divine grace.

6. Humble charity judges itself in the first place, examines itself before
all, and influences us to condemn ourselves rather than others: and a
neighbor’s calamity will cause the soul to descend into herself, and
deplore herself before God. In another’s fall, the lowly and loving soul
reads her own defaults, her own sins and transgressions, her own calamity
and misery.

7. Moreover, by humility a man is confirmed in the knowledge of God, and
established in hope. Having a consciousness of his own ignorance,
blindness, and folly, in divine matters, he gives thanks to God for the
revelation of his word, and imprints it more diligently on his heart. But
considering also, that as he has no knowledge of God and divine things in
himself, so likewise all his own abilities are nothing before God: he is
hence established in a godly hope, placing his confidence in nothing but
God only.

8. Another fruit of humility is, that it renders a man acceptable to
others, even in the very outward course of his life. For it avoids
contentions and quarrels, and composes the whole man to gentleness and
benignity. Yea, a man is conformed by means of it even to Christ himself,
who says in one of the Psalms: “But I, as a deaf man, heard not; and I was
as a dumb man that openeth not his mouth. Thus I was as a man that heareth
not, and in whose mouth are no reproofs.” Ps. 38:13, 14. Such a faithful
and humble man as this is a living member of Christ, in whom Christ
liveth.

9. Besides, humility brings with it true inward peace of the mind; so that
he who is the possessor of it can by no miseries and calamities whatever
be unduly distressed or disquieted, but may with St. Paul say: “Who shall
separate us from the love of Christ?” Romans 8:35. And he is mindful
always of that saying: “My grace is sufficient for thee.” 2 Cor. 12:9.

10. True humility also begets silence. He who is endued therewith, as he
is sensible of his own ignorance and foolishness, will beware of speaking
a great deal, or of being over-forward to teach others.

11. In short, it is impossible to enumerate how many spiritual benefits
and fruits, how many heavenly treasures of virtues and graces, are
comprehended in, and flow from, this most noble virtue; so that it may
deservedly be regarded as a spiritual treasury. It is, therefore, not
without reason, that the Son of God, our light, life, salvation, and
treasure, would have us to learn it even of _himself_. O that this holy
wish of our Lord might be fulfilled by all Christians; and that they would
with all diligence learn from Him this most excellent virtue!

12. If it be asked, What is the means for acquiring this virtue, and by
what way may one arrive at so great a treasure, which abounds so richly in
the gifts of celestial grace? I answer, that there are two: first, ardent
and devout prayer; and secondly, constant meditation on Christ crucified.
Let us look earnestly to the passion and death of Christ, and let us
meditate on it, as on a holy Book of life, till this root of the Christian
virtues, with all which accompany it, grow up day by day in our hearts, as
in a fruitful and well-cultivated soul.




Chapter XXII.


All The Works Of A True Christian Must Be Done In Humility, Or They Will,
              Otherwise, Become An Abomination And Idolatry.


    _That which is highly esteemed among men is abomination in the
    sight of God._—LUKE 16:15.


All works that are a well-pleasing and acceptable sacrifice to God, can
proceed from true faith alone; this will not fail to beget Christian
humility in the heart. The effect of this will be meekly to acknowledge
that with regard to any good that may be found in us, it is wholly and
solely to be ascribed to the grace of God: “Not I, but the grace of God
which was with me.” 1 Cor. 15:10. He who does not do this, commits two
sins: the first is, apostasy from God, by turning himself from God towards
himself, that is, from the Supreme Being, towards that which is in itself
nothing. The second is sacrilege, by taking to himself that honor which is
due to none but God; to whom, and not to man, everything that may be
called good belongs. He, therefore, that doeth not all things in humility,
steals from God the glory due to him. For when God says: “I will not give
my glory to another, neither my praise to graven images” (Isaiah 42:8); he
shows that all glory and praise are due to him alone.

2. If, therefore, any man applaud himself, either for knowing or doing
anything, verily that man takes to himself the glory which is due to God
only, and is thereby an idolater of himself. For this reason, ambition is
abominable idolatry: and self-love, and self-esteem, are no less than
having another God before him whose name is Jehovah. For this very reason
also, the devil seeks to be honored and worshipped in the world.

3. Such a vainglorious devil, covetous of honor and worship from the
world, every proud and arrogant person, by thinking highly of himself,
cherishes in his heart. If thou be wise, see that thou break down and
destroy this idol, which is set up in thy heart. Many persons are so holy
that they will not even look upon any outward images, lest they should
happen to be defiled by them; not observing, at the same time, that great
idol which they carry about with them in their hearts, and by which they
are to such a degree defiled as to become an abomination before God. For
all that is most highly esteemed by men (through self-love and ambition)
is an abomination before God. Whence all who seek only their own honor, or
power, or ascribe aught to themselves as their own, are idolaters. Thus
the whole world lieth in idolatry; and every house has its living idols.

4. That idolatry which defiles thee, proceeds from within, even from the
heart. To whatsoever thy heart inclines, in whatsoever it acquiesces and
rests, and unto whatsoever it cleaves by love and inclination, whether it
be good fortune, wealth, honor, power, or long life; that very thing
immediately becomes an idol, and has seduced thee into the sin of
idolatry. Idolatry is not any outward pollution; but that which is
internal, spiritual, and springing up within. It is so that God considers
it; He judges all things according to the heart; and it is so only that he
looks, trying the hearts and reins (Ps. 7:9), and judging of all things
according to the faith or unbelief there found by him. Whence Christ has
also plainly told thee, “Where thy treasure is, there will thy heart be
also” (Matt. 6:21); that is, thy God, thy rest, thy peace, thy trust will
be there; and there will be thy paradise, yea, there will heaven and all
things be to thee. Observe closely what that object is on which thy heart
loves to dwell, for it is surely thy God, whatever its nature may be. If
thy heart cleave fast to God only, then is _He_ thy God, and blessed art
thou: according as it is written: “Happy are the people whose God is the
Lord.” Ps. 144:15. And again, “Delight thyself also in the Lord, and he
shall give thee the desire of thy heart.” Ps. 37: 4. But if thy mind
cleave to the world, then the world is thy God. And so of the rest.

5. It hence appears that there are really in the world no other idols but
such as the heart of man makes for him. The devil himself is called “the
god of this world” (2 Cor. 4:4), because the ungodly follow him, do his
deeds, love darkness, and take pleasure in the works of the devil. And
thus men make a god even of Satan.

6. Idols of wood are easily avoided, but take heed of the idols of gold.
See that thou be not ensnared by these. It is no hard matter to keep from
dead idols; but take heed that thou worship not living ones, and
especially thyself. As soon as thou ascribest honor, skill, or power to
thyself, thou settest up thyself in the place of God. This idolatry is
properly struck at by God, when he says that he “will not give his glory
to another.” Isa. 42:8. For whatsoever is, or is called by the name of
honor and glory, is due to none but him, who is the Most High, and the
most Holy One, and the sovereign and everlasting Good. Whosoever,
therefore, thou art, that wouldest not make an idol of thyself, nor
pollute thy works with the foulest of abominations before God, learn
hence, not to ascribe to thyself honor, or glory, or praise; knowing that
it is true humility to shun honor, and to account one’s self unworthy of
all glory. When thou shalt do this, and shalt have mortified all ambition
and self-esteem, then thou shalt be known to be dead to the world indeed.
From this springs up the new man, in whom is found the most noble life of
Christ; which life, he himself has described as being meekness and
lowliness of heart. Matt. 11:29. He, on the contrary, is still carnal, and
lives after the flesh, according to the old birth, who would be honored
and greatly esteemed: because it is the nature of the carnal man to
endeavor to be, or to be accounted above all others. But if any man seek
to be accounted nothing of, he has a heart truly spiritual and Christian.
But alas! where shall we now find the true Christians, that is, such as
are willing to be slighted, and to be reputed as nothing? For, as hath
been said before, it is the property of the true followers of Christ, to
deny themselves, to hate themselves, to despise themselves, and to
renounce all that is theirs, for his sake. Matt. 10:38; Luke 9:23. Such
are indeed genuine Christians.

7. If any one should here ask of me, What then is a Christian to do, if it
please God so to honor him as to give him grace and glory before the world
(Ps. 84:11), as in the case of Daniel: and, since God has appointed
certain distinctions among men, several orders, states, and offices; and
has for that end variously distributed his gifts among them, What is the
duty of a Christian, if he be advanced to some post of dignity? I answer,
If this be thy lot, then render all the honor which is conferred upon thee
to God again; and ascribe nothing to thyself which is the right of
another, or take that to be thine which is God’s only.

8. As soon, therefore, as any honor is given thee, see that, being mindful
of thy low estate, thou transfer it all to God, and keep nothing thereof
to thyself. If thou neglectest to do this, and shouldest be induced to
attribute anything to thyself, it is certain that thou must thereby lose
divine grace, while, with a sacrilegious impiety, thou invadest that which
of right belongs to God. So if thou excel others in spiritual or natural
gifts, in wisdom or skill, wealth or dignity, be watchful not to take this
honor to thyself; yea, let it be thy joy and delight to offer all up to
God again, from a most deep and intimate devotion of thy heart. This thou
wilt not fail to do, and to give that glory to Him which is due, when thou
shalt glory in nothing but in Him only, according to the words of the
Prophet: “Let not the wise man glory in his wisdom; neither let the mighty
man glory in his might; let not the rich man glory in his riches: but let
him that glorieth, glory in this, that he understandeth and knoweth me,
that I am the Lord which exercise loving-kindness, judgment, and
righteousness in the earth; for in these things I delight, saith the
Lord.” Jer. 9:23, 24.




Chapter XXIII.


 A Man Who Does Not Perceive His Own Emptiness, And Does Not Give All The
    Honor To God, Commits The Greatest Of Sins, And Falls Like Satan.


    _Verily every man at his best state is altogether vanity._—PS.
    39:5.


To the end that man may acknowledge his own vanity, he is compared by the
Psalmist (Ps. 39; 144:4), to a shadow; and again in another place (Ps.
90:5), to a dream. Now what is a shadow? It is a lifeless resemblance of
that thing on which it depends; and has in itself neither substance nor
life, but is nothing. In like manner, man of himself has neither
substance, life, strength, nor indeed any ability whatsoever; but depends
on God, even as a shadow on the body, or as light on the sun.

2. Whosoever, therefore, so forgets himself as not to depend on God, who
alone is all in all, “thinking himself to be something when he is nothing,
he deceiveth himself.” Gal. 6:3. He falls from the true eternal and
Sovereign Being into his own nothingness; from the unchangeable Good into
vanity; from truth itself into a lie.

3. This is not only the greatest of sins, but of punishments also. For the
more man turns from God to himself, the more he approaches extreme misery
and calamity. And man by this means, even by turning himself away from
God, towards his own faculties and powers, in truth punishes thereby the
very sin which he commits. He is then accounted to turn himself away from
God, and to forsake “the rock of his salvation” (Deut. 32:15), whenever he
ascribes to himself any degree of power or strength, art or skill, wisdom,
or honor, or merit, so as to be willing to be thought somebody, and to be
much accounted of; when, in very deed, all these in no wise belong to man,
or to any creature, but to God only. Every creature is but a mere shadow,
and of itself merely nothing; even so as the life, substance, faculty,
wisdom, powers, and strength which it seems to have, are not properly its
own, but are God’s only.

4. Wherefore, as soon as a man ascribes all or any of these to himself, he
becomes guilty of apostasy from God. Nor indeed was the devil’s apostasy
aught else, but the not abiding within the bounds, duties, and properties
of a creature, which has all its life, substance, and ability in God, and
ought to hold the same from him, as the shadow does with respect to the
body and the motion thereof. For any one, therefore, to ascribe those
things to himself which are God’s; or to challenge to himself honor,
glory, wisdom, or esteem (forasmuch as none of these suit a creature, but
are all to be transferred to God alone, to whom they really appertain), is
properly to fall like Satan. Hence God permitted him to fall, not
sustaining him any longer with his grace, which was by him disowned. The
same thing must befall all men who, through pride and ambition, presume to
arrogate to themselves any of those things which are God’s. They are not
upheld by the grace of God, who arrogantly turn themselves away from God,
affecting to be as God. God alone being All in all, and moreover being the
only Good, or the _one Good_, and the _all-Good_ essentially; it would be
most unreasonable for any creature to claim to itself aught of that which
is good. Hence our blessed Lord saith, “There is none good but one, that
is God” (Matt. 19:17); meaning, that he is the essential Good, and he
alone is all that is good. This property of God, our Saviour was not
willing to take unto himself in his state of humiliation, forasmuch as he
was then held to be no more than a mere man; that thus, by his most bright
example, he might instruct us that man ought not to ascribe to himself the
things which are God’s.

5. When man does otherwise, he commits the greatest of all sins, and,
aiming at divinity, stains himself thereby with a most nefarious
sacrilege, being turned from God to himself. And as many as are in this
condition, seek help, counsel, and comfort, not from God only, as they
ought, but from creatures, and sometimes even from the devil himself. But
what greater madness, or what worse blindness is there, than to expect
good from evil, life from death, blessedness from the damned, help from
the helpless, blessedness from the accursed, and light from darkness?
Whereas, on the other hand, it is the highest wisdom to look for good from
the source of all good, to seek life from the fountain of life, to expect
blessedness from the spring of salvation, and to go for help to him who
can do all things, and “with whom nothing is impossible.” Luke 1:37.




Chapter XXIV.


  Of The Noble Virtue Of Love, And Of Its Power, Soundness, And Purity.


    _He that loveth not, knoweth not God; for God is love._—1 JOHN
    4:8.


Love, says St. Paul, is the greatest of all virtues, and without it all
gifts are unprofitable (1 Cor. 13:13); therefore he admonishes us, saying,
“Let all your things be done with charity.” 1 Cor. 16:14. Accordingly we
are to pray with charity, as our Lord says: “If thou bring thy gift to the
altar, and there rememberest that thy brother hath aught against thee; go
thy way; first be reconciled to thy brother.” Matt. 5:23, 24. And in the
Lord’s Prayer, our forgiving our neighbor’s debts, or trespasses, is
strictly joined to God’s forgiving ours. Matt. 6:12, 14, 15.

2. Love is, however, so singular a virtue, that a man may mistake therein
as easily as in anything else. Therefore nothing ought to be looked upon
with a more suspicious eye than love; for there is nothing which can so
powerfully incline, force, or restrain, and so thoroughly penetrate the
mind, as love. Therefore, if love be not ruled by the true light, the Holy
Ghost, it precipitates the soul into a thousand calamities.

3. And this I do not say with respect to the love of evil; for this, as a
diabolical thing, is by all Christians to be avoided; but I speak of that
love which is betwixt God, and man, and his neighbor. Love, when not
regulated by divine wisdom, can easily be deceived, misled, and thrust out
of its due order, so as not to reach the true end. Many think they have
the love of God in their souls, and yet have the love of the world, or
their own love, nay, it may be the love of Satan.

4. Take an instance of this fact: any one that loves the Lord God only for
the sake of temporal things, that he may be preserved by him from temporal
misfortunes, loves himself more than God, and prefers his own welfare
before God. This is called inordinate love. He ought to love God more than
himself, nay, love him above all things; and all things, both good and
evil days, he ought to love for the sake of God.

5. But when man prefers himself to the love of God, he surely makes
himself God, by loving himself more than God; and whilst he loves not God
as God, for his sake, but merely for his own private interest, he has a
false and deceitful love. He that has such a love, loves all things for
his own sake, for the profit and honor which he reaps from them. He loves
also holy men, nay, the very word of God, for this reason only, that it
may afford him a show and name of holiness, but not for the sake of that
excellent Good which lies hid therein.

6. And because such a love is impure, it brings forth impure fruits, which
are self-interest, self-honor, self-lust; all which are carnal and
earthly, not heavenly and spiritual fruits. Thus many love great skill and
learning, that they may be preferred to others, and may rule over them;
not from a principle of love to God and their neighbor, but from a love to
themselves, thinking thereby to gain great honors and preferments.

7. There are others also who love God that he may spare them, and not
punish them for their sins in dreadful severity; nay, that he may be
bountiful to them in this present time; but this, alas! is a very weak
love. For these love God for their own profit, and not for his own sake,
or not by reason of his being the most excellent and highest Good.

8. Others love God that he may bestow upon them many gifts in
understanding and wisdom, whereby they might gain a great reputation.

9. Some also love virtue, not for the sake of virtue itself, but that they
may obtain a great name, and be looked upon as brave, virtuous men, and
men famous for their honesty and piety. All this is not true love, for it
tends not to the right end.

10. There is often also love betwixt some persons uniting themselves by a
love of their own, which increases in them so much that they are pleased
with everything done by him whom they love. For love always follows its
beloved, and cleaves wholly unto him. And thereby one is often involved
and drawn aside into evil; or even the lover himself allures his beloved
to it, because he knows that so it pleases him; and by this false and
deceitful love he is hindered from prayer and all other Christian virtues.

11. Therefore it is highly necessary that our love should be guided and
ruled by the Holy Spirit, and by our meditations on the whole life of
Christ and his holy sufferings, out of which nothing but _pure_ love
shines forth. He loved God purely, above all things, and not himself. He
loved man with a pure, undefiled love, and not himself. He did and spake
nothing for his own sake, but all for ours. Whatsoever he did and spoke
was for our benefit; he was not profited by it, but we were. All his pains
and labors, nay; his greatest torments and afflictions, were not too hard
or heavy for him, that we might be benefited and saved thereby; nay, his
very cross was joy unto him, that he might fulfil the will of God his
Father.

12. That is a pure, undefiled love for which nothing is too difficult,
which complains of nothing, nay, which spares not itself, but gives itself
for the beloved’s sake, even unto death. Whatsoever crosses and sufferings
God sends, this love regards as good. It sees that it is the holy will of
God, and therefore it would rather suffer much more for the same, and is
very well contented with everything that God willeth; for it knows that
God orders all things right and well.

13. And as love unites itself to the beloved, it learns also his manners,
follows him for his love’s sake, and does that which is well-pleasing unto
him: so he that loves Christ rightly learns of him his manner of life and
his virtues, for he knows it is well-pleasing unto him. He conforms
himself to his image, and remains all his life under the yoke and cross of
Christ, even as Christ, during his whole life, bore the cross of poverty,
contempt, and pains. And although no man in this frail state can attain
unto perfect love, yet every Christian is to labor, that his love be not
false, but as pure as possible, according to what St. Paul says, “Love out
of a pure heart, and of a good conscience, and of faith unfeigned.” 1 Tim.
1:5.

14. This pure love, derived from Christ and the Holy Ghost, works in man
every good thing, and is never idle. It is its joy to do good, for it can
do nothing else; even as the Lord God says, “I will rejoice over them to
do them good.” Jer. 32:41. Why? Because God is love itself, which can do
nothing else but that which it is in its own being. And this is a sign of
pure and true love. For this love does not say, “I am not obliged to do
this or that;” but where it has no law, there it is a law unto itself,
only that it may do much good; for otherwise love would not continue to be
love.

15. Hence it is plain why God Almighty is never weary of doing good; and
why he is that infinite Good which never ceases to be. He is everlasting
love, which cannot desist from doing good, or else he would cease to be
love. Therefore, even when he punishes and chastises, he draws all good
out of evil, directing it to a good end, even to our salvation.

16. This pure love of God causes us to pray aright. For as a friend has
his friend at his disposal in all things, so also such a lover of God is a
friend of God, and obtains from him that for which he prays. Therefore,
because Lazarus’s sister knew the Lord Jesus to be not only a friend, but
also the Son of God, she said, “I know that even now whatsoever thou wilt
ask of God, God will give it thee” (John 11:22); and because Mary loved
Jesus, she was heard by the Lord, and he restored her brother unto her. Of
such a love as obtains from God all things, holy David saith, “Delight
thyself also in the Lord, and he shall give thee the desires of thine
heart.” Ps. 37:4.

17. But in order that thou mayest have a characteristic mark of this love,
observe these _four_ properties of true love. 1. Love submits itself to
the will of the beloved. 2. True love abandons all friendship which is
contrary to its beloved. 3. One friend reveals his heart unto the other.
4. A true lover endeavors to be made conformable to his beloved, in his
manners, and in all his life. Is the beloved poor, the lover will be poor
with him. Is the beloved despised, the lover also bears his contempt. Is
he sick, the lover is sick too. Thus love makes an equality between them,
so that they have the same prosperity and adversity. For there must be
such a communion between the lover and the beloved, as that each of them
shall be made partaker of the other’s good as well as ill. This, then, is
not only a communion, but a union or uniting of two minds like each other,
and of two hearts which are alike.

18. After such a manner our Lord Jesus Christ is become our Friend. For,
1. His love submitted itself to the will of man, and was obedient unto the
cross: nay, for the sake of man he submitted his will to every one, even
to his enemies. 2. He neglected all other friendship that he could have
had in the world; nay, he even forgot himself, and spared not his own body
and life for our sakes. 3. He revealed in his Gospel, his heart unto us;
therefore he says, “Henceforth I call you not servants; but I have called
you friends; for all things that I have heard of my Father, I have made
known unto you.” John 15:15. 4. He was made alike unto us in all things,
sin only excepted. Phil. 2:7. He became poor as we are, and mortal even as
we.

19. If now we will be his true lovers, we must also do all these things.
And seeing he was made like unto us in all things, and in all our misery,
why would not we strive to be made like unto Him? If we thus love him, we
shall obtain from him all things by prayer, according to his saying, “Unto
him that loveth me, I will manifest myself.” John 14:21. O what a friendly
and delightful manifestation in the heart is there, when we experience
heavenly joy, wisdom, and understanding! Here is the only right way to
acquire understanding and wisdom, which are so highly praised by king
Solomon in the Proverbs.

20. We are, therefore, naturally led to the conclusion, that genuine
prayer cannot be offered without love.




Chapter XXV.


   Sundry Signs By Which We May Ascertain Whether We Truly Love Christ.


    _If any man love the world, the love of the Father is not in
    him._—1 JOHN 2:15.


The first mark that the love of Christ is in us, is the avoiding of the
love of the world. When thou considerest Christ in his holy poverty, how
he was so entirely empty of love to temporal things, his love will also
actuate thee to learn that thou art to put off the love of the world and
to despise it; so that thou wilt desire nothing here but thy Lord Jesus
Christ, and wilt not put thy confidence in any creature, or earthly
assistance.

2. Secondly, thou wilt willingly bear reproach and contempt from the
world, for the sake of Christ’s holy reproach; nay, with St. Paul, thou
wilt account it thy glory, and rejoice in it. Eph. 3:13. Nor wilt thou be
much troubled when the world makes no great account of thee; for such was
thy Lord’s and Redeemer’s life in this world. This shall be thy full
satisfaction, that Christ is thy honor, renown, glory, light, strength,
power, and victory, wisdom, and skill. For to follow Christ is the highest
wisdom.

3. Thirdly, seeing that Christ in his holy body and soul has suffered pain
and sorrow unto death, thou also, for his love’s sake, wilt not only with
patience, but even with joy, suffer sorrow, persecution, distress, and
affliction, nay, torment and pain unto death.

4. And, fourthly, as Christ had comfort and joy in no man nor in any
creature, but only in God, according to what is said in Psalm 22, so thou
also wilt bear it patiently when all worldly comfort leaves thee. For thou
knowest that at last God will make thee joyful with his everlasting
comfort, of which St. Paul gives us an admirable account (2 Cor. 6:4,
etc.): “Let us approve ourselves as the ministers of God, in much
patience, in afflictions, in necessities, in distresses, in stripes, in
imprisonments, in tumults, in labors, in watchings, in fastings; by
pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost,
by love unfeigned, by the word of truth, by the power of God, by the armor
of righteousness on the right hand and on the left, by honor and dishonor,
by evil report and good report: as deceivers, and yet true; as unknown,
and yet well known; as dying, and, behold, we live; as chastened, and not
killed; as sorrowful, yet always rejoicing; as poor, yet making many rich;
as having nothing, and yet possessing all things.”

5. Fifthly, thou shalt esteem the cross of Christ as the highest good,
beyond all the treasures of the world. If it were not so, Christ would not
have taught thee so, and put it before thine eyes with his own life and
example. Thou mayest easily believe that the Son of God would not mislead
thee by his example, but conduct thee to the highest wisdom, and to the
highest heavenly joys, although the way is strait and narrow. But thou
seest that he himself walked in this narrow path. And because there are
few that follow him, he says, “Few there be that find it.” Matt. 7:14. For
it is not an easy thing to conquer self, to deny self, to die unto self,
and to renounce the world and all that we have. This is the narrow way,
and few there be that find it.

6. The sixth mark of the love of Christ is, never to have the beloved
Jesus out of our thoughts; but to set him always before us by faith, and
to consider the works of his love.

7. As for instance: I. His _incarnation_, in which, as in a Book of Life,
we see chiefly a twofold benefit: 1. That he thereby fills us with his
love. And, 2. That he makes us sure of our eternal salvation and
happiness. O what inexpressible love is this, that God was made man and
like man, that he might make men like unto God! O the greatness of love!
He took upon him the form of a servant (Phil. 2:6-8) that he might make us
kings, and adorn us with royal crowns. O the greatness of love, that God,
incomprehensible and invisible, should be made palpable and visible! Who
is able to fathom the deep abyss of this love! O what great, unutterable
wisdom, that out of the great evil of sin, thou, O Lord, hast brought
forth such an infinite good, discovering thereby the deep abyss of thy
love! O the great comfort it is to me to know that thy human birth is my
divine birth, and a fountain of salvation against the deep well of sin!

8. II. His holy _doctrine_, wherein are found eternal wisdom, truth,
light, life and salvation; and his holy _life_, whereby he has shown us
the manner, and the way, how to live a truly Christian and godly life. For
the pattern of his holy life is the most wonderful light, which will not
let us walk in darkness.

9. III. The mystery of the innocent _death_ of Christ, in which there are
seven particulars to be considered. 1. The fulfilling of the justice of
God, and of the divine sentence. 2. The satisfaction for all our sins. 3.
Our reconciliation with God; for we were reconciled to God by the death of
his Son. Rom. 5:10. 4. The manifestation of the superabundant love of God
through the death of our Redeemer. 5. The eternal truth of God, that he
has given us his Son, and thereby testified himself to be truly our
Father. 6. The victory over all enemies. 7. The acquiring and purchase of
eternal salvation and life.

10. IV. His _resurrection_, which gives us a firm assurance of the
resurrection of our bodies, and also of that spiritual resurrection,
wherein, through the grace of God, and the power of the life of Christ,
we, having been spiritually dead, become spiritually alive in Christ. Rom.
6:4.

11. V. His _ascension_, which is a consummation of our eternal redemption,
righteousness, and salvation.

12. These five works of the love of Christ are the true Christian school
wherein we are to study, never letting them depart from our thoughts.




Chapter XXVI.


 Five Kinds Of Works Of Love, In Which The Grace And Goodness Of God Are
                           Especially Revealed.


    _The Lord loveth the gates of Zion more than all the dwellings of
    Jacob._—PS. 87:2.


There are chiefly five arguments of the love of God. 1. Christ’s
incarnation. 2. His suffering. 3. God’s indwelling in us. 4. God’s love
shining forth out of the creatures. 5. His amiableness in his own Being,
therein surpassing all created things.

2. I. Where love is, there is union; for it is the nature of love that it
unites itself with the beloved. Now, as God loved man so mightily, it
could not be otherwise but that he must unite himself again unto man after
his fall, and out of pure love and mercy become a man. Ah! “What is man
that thou art mindful of him? and the son of man that thou visitest him!”
Psalm 8:4. The soul of man is so beloved of God, that as Christ is God and
man, having united himself with human nature, with our body and soul: so
also God loves our soul so much that he desires to pour himself wholly
into the same, if it were perfectly purified, and man did not resist him.
For there is infinite love in God, which is unutterable. This is, then,
one of the greatest demonstrations of the love of God, that God is made
man, and has showed himself a true lover of men, having taken upon him
what is human that he might give us what is divine. He is become a Son of
man, that he may make us children of God. He came down to us upon earth,
that he might lift us up into heaven. O what a noble exchange! and all for
this end, that we in him might be loved of God. It is as if God did call
from heaven, saying: “O ye men, behold my beloved Son! Him I have suffered
to become man, that he might be a living example and witness of my deep
love to you; that he might bring you all with himself to me, and ye all
might be made my children and heirs!” Therefore the Lord always calls
himself in the Gospel the _Son of Man_, out of an intimate love to us. We
seldom read that he calls himself the Son of God, but always the Son of
Man, from an affectionate humility and love.

3. II. Although his holy incarnation is a very great argument of his love
to us, yet his holy _suffering_ and _dying_ for our sins are a still
greater one. For “greater love hath no man than this, that a man lay down
his life for his friends.” John 15:13. “In this was manifested the love of
God towards us (saith St. John), that God sent his Son to be the
propitiation for our sins.” 1 John 4:9, 10. This is the highest love. Our
God, according to his incomprehensible omnipotence, could have found out
other means by which to redeem us; as the Lord Jesus Christ himself prayed
for it in his agony, saying: “Abba, Father, all things are possible unto
thee; take away this cup from me.” Mark 14:36. But then it would not have
been the highest love shown to us. In order that God might bestow the
highest love upon us, and that we might not be able to say, “God has
something which he loves too dearly to give it to us;” he has given us his
dear Son, and not only given him, but given him also to be the
propitiation for our sins. Therefore he could not have showed us greater
love. Therein God commandeth his love towards us. Rom. 5:8. “He that
spared not his own Son, but delivered him up for us all, how shall he not
with him also freely give us all things?” Rom. 8:32. Hath he given us that
which is the greatest, he will surely give us that also which is less. In
the eternal life all that is God’s shall be ours. “He that overcometh
shall inherit all things.” Rev. 21:7.

4. III. Further, God shows his love to us, by his dwelling among us, and
in us. O what a great comfort is this, that God has sanctified our heart,
and dedicated it to be his dwelling-place. Formerly, in the Old Testament,
when the tabernacle and sanctuary were finished, Moses was commanded to
consecrate, to sanctify, and to sprinkle it with the blood of the
sacrifice; for “almost all things were by the law purged with blood.” Heb.
9:22. And thereupon the glory of God came from heaven, and filled the
tabernacle (Exod. 40:34); so also, after Christ died for our sins, and
after we are sanctified through his blood, God comes to us and makes his
abode with us.

5. Whom we love, with him we delight to be. God loves mankind tenderly;
therefore he delights to be with them, and to have his habitation among
them. “I the Lord dwell in the high and holy place; with him also that is
of a contrite and humble spirit, to revive the spirit of the humble, and
to revive the heart of the contrite ones.” Isa. 57:15. And again, with
whom we delight to be, him we tenderly love. God delights to be with men;
therefore he loves men tenderly, according to the Psalm: “In the saints on
earth, and in the excellent, is all my delight.” Ps. 16:3. This assurance
that God loves us and is with us, ought to comfort us in all our
calamities, in poverty, in sickness, in persecution, and in contempt. What
(sayest thou), doth he love them whom he suffers to come under so many
crosses? I answer, Yes, that he may through the cross make them glorious.
As their sufferings here abound, so also shall their consolations abound
there. 2 Cor. 1:5. The greater afflictions are on earth, the greater joy
and glory are in heaven. 2 Cor. 4:17.

6. And this is the reason why God makes many people sorrowful; namely,
that he may dwell in their hearts; for he delights to dwell nowhere more
than in a poor and contrite spirit. Ps. 34:19; Isa. 66:2. God fills us
here with his grace, that he may fill us hereafter with his glory, even as
he fills and illuminates the heavenly Jerusalem. Rev. 21:23.

7. IV. The love of God shines forth also out of the creatures. When St.
Paul would desire for his Ephesians the best, the highest, and the most
glorious thing, he wishes that they might know the love of God, and be
able to comprehend with all saints what is the breadth, and length, and
depth, and height of the same. Eph. 3:18. He means to say so much, that
the love of God is higher than heaven, deeper than the sea, broader than
the earth, longer than it is from east to west, according to Psalm 103:11.

12. In a word, heaven and earth are full of the love of God: for all that
God hath created, be it visible or invisible, he hath created for this
end, that his inexpressible goodness and love might therein be manifested.
And, therefore, he hath given to man both inward and outward senses, that
thereby he might perceive the goodness and love of God. For all that man
can apprehend by his understanding, thoughts, mind, and reason, as well as
what he apprehends with his outward senses, altogether bears witness to
the love of God. All that man hath, is a testimony of the love of God;
yea, all creatures, visible and invisible, are, as it were, so many
messengers of God, declaring unto us his love; and he speaks to us through
them, saying, “Behold the heaven and earth, and all creatures! I have
created all out of love to man.” And whenever we perceive the pleasantness
of the creatures, we perceive the goodness of God; so that both with our
inward and outward senses we can taste and see that the Lord is good,
according to the words of the 34th Psalm, ver. 8.

8. The sun speaks to us by its light and warmth, as if it said: “Look upon
me, the greatest and the brightest creature among all visible things: He
must be great that made me.” Ps. 19:1, etc. But not only through beautiful
creatures doth God speak to us, but also through the most despicable worm,
as if God did say: “Lo, thou art beholden to me thy Creator, that I, who
could have made thee a worm, have, out of mercy, made thee a man.” Here
remember him who said: “I am a worm, and no man.” Ps. 22:6. Thus God
speaks unto man through all the creatures, declares his love to him, and
invites, leads, and draws us unto himself. This is that wisdom of God
which in all places uttereth “her voice in the streets,” which “rejoiceth
in the habitable part of the earth, and whose delights are with the sons
of men.” Prov. 1:20; 8:31.

9. Indeed, if we consider the matter aright, we are encompassed by the
love of God, even as we are all inclosed under heaven, seeing that “in God
we live, and move, and have our being.” Acts 17:28. Man can go nowhere,
but the love and goodness of God follow after him, and call him through
all the creatures, nay, through his own heart and conscience, saying:
“Whither wilt thou go, beloved child? Whither shalt thou flee from my
presence? If thou ascendest up into heaven, I am there. If thou makest thy
bed in hell, behold I am there. If thou takest the wings of the morning,
and dwellest in the uttermost parts of the sea, even there shall my hand
lead thee, and my right hand shall hold thee.” Ps. 139:7, etc. Therefore,
come unto me, and acknowledge my love and grace, with which I meet thee in
every creature. Hast thou sinned, grace abounds with me; hast thou left
me, my love and mercy have not yet rejected thee, but are continually
hastening after thee, have been calling to thee, and, as a wandering
sheep, have sought after thee. And if thou believest not these many
testimonies of all the creatures, believe the testimony of my dear Son,
how I have loved the world in him. John 3:16. “Thou canst nowhere find
rest for thy soul except here; turn which way thou wilt, thou must and
canst only rest in my love and grace.” O how blessed is the heart which
understands that heaven and earth are full of the love of God, and that he
has as many witnesses of his love as there are creatures! But the greatest
and highest witness of all is the Son of God.

10. V. We know also the love of God, from the amiableness of his own
being. From the visions of the prophets, and the Revelation of St. John,
we can observe that God Almighty is so lovely and beautiful, as infinitely
to transcend all the beauty and loveliness of the world. He is the beauty
of all things beautiful, and the loveliness of all things lovely, the life
of all the living. He is ALL. An ancient father has said: “God is so
lovely and beautiful, that if a man were in a fiery furnace, and saw the
beauty and glory of Him but for a moment, the greatest torment would be
changed into the greatest joy;” as it happened to St. Stephen, when he saw
the glory of God, and said: “Behold, I see the heavens opened, and the Son
of man standing on the right hand of God.” Acts 7:56. God is so lovely and
beautiful, that if a man saw him for a thousand years together, it would
seem to him but one hour. For in beholding the loveliness and glory of
God, all time is swallowed up; so that the more any one sees God, the more
he desires to see him; the more he loves God, the more he will love; and
the more he praises God, the more will he praise him; according to the
words of Xystus, an ancient teacher: “Devout souls can never be satiated
with the love and praise of God.” Hence, although the holy angels have
seen God from the beginning of their creation, they have not yet seen him
enough; and although they have praised him from the beginning, they have
not yet praised him enough: for “God is more to be praised, than all
praise can express; and more lovely, than the love of all the creatures
can reach.” God is infinite in his beauty, loveliness, and glory;
therefore no creature can love him enough. God is so amiable, that the
more one loves him, the more one desires to love him. He is so to be
praised that the end of his praises cannot be attained; so lovely to be
looked upon, that looking upon him never makes us weary; so comfortable to
be heard, that he never can be heard enough. Tauler says, “If one might
taste but a drop of the perfect love of God, all the joys and pleasures of
this world would be changed to us into the greatest bitterness.” The
saints have endured the greatest torments for the sake of the love of God,
and have given up their lives; and if they had a thousand bodies, they
would hazard them all, that they might keep the love of God; as the
Psalmist says, “Thy loving kindness is better than life; therefore my lips
shall praise thee.” Ps. 63:3. God is so high, so noble, and so pure a
Good, that the more any one knows him, the more he loves him. He is so
tender and perfect a sweetness, that the more one tastes of him, the
sweeter he becomes; and the more one loves him, the more his loveliness
increases. Blessed is the soul which is filled with the love of God. He
will be conscious in his soul of such amiableness as cannot be found in
time among creatures.

11. Behold now, ye children of men, how deceived ye are by the love of the
world. What is it which any man can obtain by the love of temporal things,
but sorrow, trouble, loss of time, unprofitable words (of which an account
must be given), wranglings, fightings, and a burdened conscience? Surely
all the children of men shall one day sorely repent that they have so much
loved the world, and the things therein: according to the warning given us
by St. John, saying, “Love not the world, neither the things that are in
the world: if any man love the world, the love of the Father is not in
him. For all that is in the world, the lust of the flesh, and the lust of
the eyes, and the pride of life, is not of the Father, but is of the
world. And the world passeth away, and the lust thereof; but he that doeth
the will of God abideth for ever.” 1 John 2:15, etc. Therefore every man
ought to mourn all the days of his life that he ever loved anything more
than God only. If God pours into thy heart his love, so that thou lovest
him above all things, then he has given thee the best thing he hath, even
_Himself_.




Chapter XXVII.


  Showing How The Lord Jesus Manifests Himself To The Loving Soul As The
                    Highest Love And The Highest Good.


    _To him that loveth me, I will manifest myself._—JOHN 14:21.


If thou duly considerest Christ crucified thou wilt see nothing in him but
pure, perfect, and unutterable love, and he will show thee his heart, and
say, “Behold, in this heart there is no deceit and no lie (Isaiah 53:9),
but the highest faithfulness and truth are there. Incline thy head unto
me, and rest upon my heart; open thy mouth, and drink out of my wounds the
sweetest love, which out of the heart of my Father springs up and flows
through me.”

2. When thou shalt have tasted this love, thou wilt forget and despise,
for its sake, all the world, and be desirous of nothing else but of this
love. Thou wilt say to thy Lord, “O Lord, give me nothing more than the
sweetness of thy love; nay, if thou wouldst give me the whole world, I
would desire nothing else but thee and thy love.”

3. O happy is the soul which feels this love! for in that soul Christ is
truly known, and manifested to be nothing else but pure love, and to be
the love of the souls of men. These words state a most happy experience;
for that Christ is the love of our soul he clearly shows by his spiritual
coming and delightful refreshing of the soul; and when the soul tastes but
a drop thereof it is filled with joys. For infinite love is so great that
our hearts cannot comprehend it. This the holy martyr Ignatius owned, who
always used to call the Lord Jesus, his Love, and said: My Love is
crucified.

4. In this love of Christ all our works ought to be done (1 Cor. 16:14);
and then they proceed from Christ out of true faith, and are well-pleasing
to God, whether we eat, or drink, or sleep, or perform the duties of our
calling. All that comes forth of a believing love is made pleasant to God
and men; for it is done and wrought in God. John 3:21.

5. Although this love of Christ is the highest good in heaven and upon
earth (for all good things are contained therein), yet is God so willing
and ready to bestow it upon us, that he hath sent, even his dear Son, into
this misery, to make us partakers in him of this inexpressible treasure,
through faith. And he is much more ready to give us this precious good
than we are to receive it.

6. This love, “shed abroad in our hearts by the Holy Ghost” (Rom. 5:5),
when felt in us, affords us more joy than all the world can give. And if
all creatures were present, a believing and loving soul would part with
them, yea, not so much as look upon them, because of the superabundant
sweetness of the love of God. And if all creatures should begin to speak,
the voice of the love of God would be stronger and more delightful than
the voice of all the creatures. For this love binds and unites the mind
unto Christ, and replenishes it with all good. This precious good is
indeed known, seen, and tasted in the spirit, but no words can express it.
All words are much too weak to set forth even the shadow thereof; and no
man’s tongue can reach that precious and lovely good of which the spirit
of man is sensible. Therefore also St. Paul says, that he heard in
paradise words that were “unspeakable.” 2 Cor. 12:4.

7. And when this precious good withdraws from the soul, there is then
greater sorrow than if all the world had been lost. Then the soul calls
and cries, “O thou delightful love, I have scarcely tasted of thee; why
dost thou forsake me? My soul is as a child that is weaned of his mother
Ps. 131:2. Oh, thy loving-kindness is better than life! (Ps. 63:3); let me
taste thereof. My soul thirsteth for thee (Ps. 42:2) only, and nothing
else can satisfy me, or make me joyful.”

This holy love causes also, that without it the whole life is imbittered
to a believing and loving soul, and is accounted as death and misery. Yea,
for the sake of this love, man desires to die, to put off the earthly
tabernacle, and to be at home, and present with the Lord, according to the
words of St. Paul. 2 Cor. 5:8.




Chapter XXVIII.


    Showing How The Highest Good Is Perceived And Tasted In The Soul.


    _O taste and see that the Lord is good._—PS. 34:8.


God is an eternal, perfect, infinite, substantial, communicative Good,
full of love and joy; and therefore he desires to be known in living
faith, in spirit, and in truth. This cannot however be, except a man
really taste and feel in his heart the goodness, sweetness,
loving-kindness, and comfort of God.

2. If this were to be performed there must needs be in man something
conformable to God, and capable of knowing him, that so we might be made
partakers of the highest good. Now this is the soul of man: into the soul
God was willing to pour forth his goodness, yea, to dwell there, and to
manifest and make known himself more and more.

3. But since man has lost this sovereign good by sin, and the devil has
obtained a habitation in, and possession of, him; working in man all his
own works, as pride, covetousness, lust, anger, envy; man, therefore,
“through the faith of the operation of God” (Col. 2:12), must be turned
again from the world unto God, from Satan unto Jesus Christ (Acts 26:18),
and Satan with his works must be driven out and be utterly dispossessed.
As long as Satan works in man, God works not in him; His works are
hindered, so that the soul cannot taste that God is good. Indeed, the
reason why there are so few that know God aright is, that in the greatest
number of men the works of darkness and of Satan have the ascendency. The
most part adhere to the world, to the creatures, and to themselves.

4. But they who will rightly know and taste the Lord’s goodness, must be
joined unto him, and be one spirit with him. 1 Cor. 6:17. And the more
this is done the more does God manifest himself in the believing, loving
soul; the more the heart is turned from the world unto God, the more God
is united to the soul. All love to the world and to the creature must be
turned out, if the love of God ever enter in. “If any man love the world,
the love of the Father is not in him.” 1 John 2:15. Where God finds a soul
empty of the world, he fills it with heaven, with himself, and with all
his goodness. The more the heart is emptied of love to the world, the more
God fills it with his light and comfort. “Therefore,” as an ancient father
says, “in an empty, still, and quiet soul, it can be better felt than
expressed what God is.”

5. If then a man would really know that God is good, even the highest
Good, he must taste his goodness in his heart. The Scripture testifies
thereof outwardly, but the heart must feel it inwardly, and must taste the
living word. It must “taste the good word of God and the powers of the
world to come.” Heb. 6:5. Thou canst never better understand that God is
kind and loving, than when thou feelest his comfort. None can better teach
thee that God is a Being full of joy than God himself, when he rejoices in
thee. And so it is also with all other things of God. If he do not
perform, and himself work all in thee, thou wilt never come to a living
knowledge of him. “To know God without God, is impossible,” says St.
Augustine. Therefore, that man will never be able to know rightly what God
is, unto whom God does not make known and manifest himself. But when a
heart feels the living word of God, then it knows and understands that God
is all, all-good, and the true, perfect, eternal Good, and better than all
for which any heart can wish or desire.

6. When this is known and tasted in the soul, according to the words of
Psalm 63:3, “Lord, thy loving-kindness is better than life;” then the soul
begins to scorn the world with its joys and pleasures. She has in God
satisfaction, even full satisfaction, and, in short, ALL. For the world,
with all that is in it, is made up only of individual things, which are
imperfect and inconstant; but God is the true, perfect, universal, and
eternal unchangeable Good.

7. For this reason David says, “Whom have I in heaven but thee, O Lord?
and there is none upon earth that I desire beside thee.” Ps. 73:25. This
is the language of a soul which has tasted the perfect good, from which
all love to the world and creatures is removed, and which has no pleasure
nor delight in the world and in earthly things, but in God alone, the
highest Good. And this is the true, sensible, and experimental knowledge
of God, nay, the true love of God above all things, which is felt and
tasted in the heart; for when God is rightly known, he is loved, praised,
and honored above all things.

8. Now, if we have the eternal, perfect good, wherein there is all good,
and which alone is ALL, why should we love that which is imperfect? For
where the true, perfect good is known, there it is also beloved above all
imperfect things, that is, above all creatures whatsoever.

9. Thus the living knowledge of God expels the love of the world; and thus
man begins to despise the world, with all the vanities thereof, saying,
with King Solomon, “Vanity of vanities, all is vanity;” nay, all under the
sun “is vexation of spirit.” Eccles. 1:2, 14. Thus love to the world is
abolished in the heart, and there remains only love to God, and to the
eternal good which abideth for ever.




Chapter XXIX.


  Showing How The Loving Soul Considers God In His Benefits As The Most
                          Liberal Bountifulness.


    _In this was manifested the love of God towards us, because that
    God sent his only begotten Son into the world, that we might live
    through him. Herein is love, not that we loved God, but that he
    loved us, and sent his Son to be the propitiation for our sins._—1
    JOHN 4:9, 10.


All that God does with reference to man, be it benefits or punishments, he
does to this end, that man, who is turned away from him, may be turned to
him again.

2. But man is foolish and brutish, like the beasts (Ps. 32:9), and does
not understand the reason for which God bestows upon him so great
benefits, namely, that thereby he might be invited and encouraged to love
God: nor does he, on the other hand, consider why God punishes him,
namely, that he may turn himself unto God.

3. Let us consider, first, bodily and temporal benefits, and then those
that are spiritual and eternal.

4. I. God has created nothing, either visible or invisible, which may not
be serviceable to man. The invisible creatures which minister to us, are
the holy angels (Heb. 1:14), whose wisdom, strength, diligence, and
watchfulness over us, are declared and praised in many places of
Scripture; so that even many angels wait upon one man: witness the history
of the patriarch Jacob and the prophet Elisha. Gen. 32:1, 2; 2 Kings 6:17.
Because many evil spirits lie in wait for one man, seeking to destroy him;
therefore also many holy watchers are ordered by God for his defence. That
there is joy also in the presence of the angels, over our repentance and
prayers, the Lord teaches us. Luke 15:10. This benefit, because it is
bestowed upon us after an invisible manner, many people little consider;
but a wise man, who considers not only the visible world, but the
invisible also, understands well, that in the invisible world, wherein God
dwelleth, there is much greater glory, and there are much greater numbers
or hosts, and greater principalities and dominions (Col. 1:16) than in
this visible world. And as God makes his own ministers and princes defend
and watch over us, it is plain that this is an exceedingly great benefit;
even as that is to be accounted an honor and favor, when a prince appoints
his own ministers to conduct and defend one that is to travel through a
wilderness or through a hostile country.

5. Look upon the firmament, and consider how God has appointed it for thy
service. Behold the wondrous course of the sun and moon. Why do they run
so incessantly, day and night, and rest not so much as for one moment?
Gen. 1:16; Ps. 19:6. Are they not diligent and industrious servants of
man? For God hath no need of their service; he wants not their operations
nor their light; it is for man that they were created. The sun serves thee
as an unwearied servant, which every morning rises early, and carries
before thee the beautiful light, and puts thee in remembrance of the
eternal light, which is Christ, and his divine word; this shall be the
light of thy soul, that thou mayest walk as a child of the light. The moon
and the night cover thee with a shadow, bringing rest unto thee, and
teaching thee to abide and to dwell under the shadow of the Most High. Ps.
91:1. The moon, like an unwearied handmaid, conducts water to fertilize
the earth. Nay, there is not a star which does not shine, and has not
received some blessing for the benefit of man.

6. Behold the air and the winds, how clear they make the firmament,
dispelling the clouds; or they gather them together and cause them to pour
forth afterwards upon the earth. It is very wonderful that God “bindeth up
the waters in his thick clouds, and the cloud is not rent under them.” Job
26:8. The air bears and sustains the clouds, those moist vapors which are
afterwards resolved into small drops of water. Job 36:27. Thunder,
lightnings, and hail (Job 37:3), must lead us to acknowledge the power of
God, to pray to him, and to thank him when he has preserved us in a
terrible tempest. Ps. 18:8, 13, 14.

7. Behold the various winds which govern navigation; so that where a wind
blows, there the ship is driven, and sails on her way as a bird flies
through the air. Thus all places of the world can be found out, and all
the secrets thereof discovered, that nothing may be kept hid of what God
hath created for the benefit of man.

8. Behold the various kinds of fish in the sea. Gen. 1:20, 21; Ps. 104:25.
They have their appointed times and seasons, in which they, as it were,
rise out of the depths and present themselves, crowded together as the
corn in the field, as if they would say, Now we are in season, now is the
time of harvest for the sea; gather therefore, O ye men! And so it is with
the birds also; when their time is come, they fly together in great
multitudes, and show themselves to mankind.

9. Behold the earth, that great storehouse of food and treasury of God. It
furnishes forth meat and drink, medicine and clothing, houses and abodes,
and all the various metals. Each month produces its flowers, which present
themselves to our notice, as if they would say, Here we are; we bring our
gifts, and present them to you, as good as we received them from our
Creator. Nay, even the forest, which is the habitation of roving beasts,
God hath put under man, and made him to have dominion over them. And were
we to attempt to enumerate all the temporal benefits of God, we should
find it impossible to number only them that are in one particular country.
There is no fruit, but it is a benefit of God; and let man enumerate them,
one by one, if he be able. Should not we learn from this to know our good
and bountiful God? Ps. 65:10, 11. If a great potentate were to subject to
thee his whole kingdom, and all his dominions, nobles, and powerful men,
nay, all his subjects, and were to command them to guard, defend,
preserve, clothe, cure, and feed thee, and to take care that thou want
nothing at all, wouldest thou not love him and account him a loving,
bountiful lord? How then oughtest thou to love the Lord thy God, who has
reserved nothing for himself, but appointed for thy service all that is in
heaven, or comes from heaven, and all that is upon earth. He needs no
creatures for himself, and has excepted nothing from thy service, neither
in all the hosts of holy angels, nor in any of his creatures under the
stars. If we but desire it, they are ready to serve us; nay, hell itself
must serve us by bringing upon us fear and terror, that we may not sin;
and by punishing and tormenting our enemies and all the wicked, more than
man can desire.

10. II. Let us, upon this ladder of the creatures, ascend unto God our
Creator, and consider his spiritual benefits. Has not the Holy Trinity,
each Person in particular, bestowed upon man great grace and beneficence?
The Father has given us his own Son, and “how shall he not with him also
freely give us all things?” Rom. 8:32. Has not God the Son given us
himself, and all he is, and all he has? “God commendeth his love toward
us, in that while we were yet sinners, Christ died for us.” Rom. 5:8. Is
not the Holy Ghost within us, illuminating, purifying, teaching,
comforting, and adorning our souls with his gifts? He “beareth witness
with our spirit that we are the children of God.” Rom. 8:16.

11. In a word, God’s mercy pours forth itself entirely upon us, and omits
nothing whereby men could be moved to love God. The benefits God bestows
upon us, are so many messengers which he sends for inviting us to come and
to enjoy his love. If thou shouldest ask the Scriptures, the angels, all
the prophets and all the saints of God, nay, all creatures besides, “From
whence come you?” they would answer, “We are the messengers of the mercy
of God; we carry fire and flames, that the heart of man, which is cold and
incrusted, as it were, with ice, might be warmed again by the love of
God.” Yet all these numbers of flaming messengers of God are not able to
warm the dead, cold, and frozen heart. This, therefore, is the greatest
wonder the devil can effect, that he makes a human heart so cold, that
warmth cannot be raised therein, by so many flames of the love of God.

12. Therefore, hearken, thou human heart, and consider where thy Creator
has placed thee: namely, in the middle of so many fiery benefits, where
the glorious angels surround thee with their flaming love, and where there
are so many creatures and messengers of God, all proclaiming his love unto
thee. Wherein now has God Almighty transgressed against thee? Whereby has
he deserved, that thou shouldst not, or canst not, love and praise him? If
what he has done for thee be too little, behold, he offers to do still
more. He will create for thee a new heaven and a new earth, and will build
a new, glorious, heavenly city, which his glory will lighten; nay, he will
illuminate thee with his own light and glory. Rev. 21:10, etc. Could a
young woman be so cold, as not to love a fair and youthful bridegroom,
whose beauty and goodness were praised day and night, nay, who had
delivered her from death, and adorned her with the fairest ornaments?
Therefore know, thou human soul, how cold the devil has made thee, since
thou canst not be at all warmed by the love of God.

13. And since God has implanted love in all human hearts, tell me, if thy
love could be bought of thee, to whom wouldest thou sell it rather than to
the Lord thy God? But thinkest thou, that God has not bought of thee thy
love dear enough, and has not paid for it a price sufficient? Hath He not
given thee his dear Son for it, and Heaven and Earth besides? All that
thou expectest to gain for thy love from the world, is as nothing, in
comparison with what God has given thee, and what He further has prepared
for them that love him. 1 Cor. 2:9; Isa. 64:4. The world, perhaps, gives
thee a handful of honor and riches, accompanied with many troubles, and
yet thou lovest it! Why dost thou not rather love God, the everlasting
Good? But if thy love is not to be bought or sold, but rather will bestow
itself freely upon that which thou likest best, what can love find that is
to be esteemed more than the supreme, eternal, and most glorious Good?
Everything we love, is our beauty and ornament: and if thou lovest God,
thou shalt make him thereby thy beauty and thy ornament. And since that is
lovely which is beautiful, nothing can ever make thee more lovely and
comely, than the love of God in thy soul.

14. And lastly, it is but just and reasonable, that we should love him
“who first loved us.” 1 John 4:19. Take account of all the benefits of
God, and sum them up; so shalt thou find that all creatures are full of
the love of God. This love follows and surrounds thee everywhere, so that
thou canst not be rid of it, nor hide thyself from it. It is too powerful
and overcometh thee; thou must enjoy it whether thou wilt or not, unless
thou wouldest live no more.

15. Now we know that brutes love those by whom they are loved; wouldest
thou be worse than a brute, hating thy Benefactor, in whose love thou
livest and movest, standest and walkest, sleepest and wakest? But as a
thing that is to be kindled, must be held to the fire till it take the
flame: so also art thou to expose thy heart to the fire of the love of
God, till it be kindled and inflamed therein, which is effected by
continual contemplations of the benefits of God. As formerly the priests
were commanded to kindle the sacrifices by the holy fire (Lev. 6:12), so
must the eternal High Priest Jesus Christ, kindle the sacrifice of thine
heart, by the fire of his Holy Spirit. And this holy fire of his love was
burning toward us from eternity; for He loved us before the foundation of
the world. Since that, it has gloriously shown forth itself in the Lord’s
incarnation and birth; and chiefly in his sufferings and death, whereby He
has bestowed upon us the highest love; and this fire of his flaming love
to us will not be extinguished to all eternity. Near this fire continue
thou with thy cold heart, that thou mayest he kindled with, and united to,
the love of Christ.




Chapter XXX.


   Showing How God Manifests Himself To The Loving Soul, As The Supreme
                                 Beauty.


    _O Lord my God, thou art very great: thou art clothed with honor
    and majesty; who coverest thyself with light as with a
    garment._—PS. 104:1, 2.


As nothing is more lovely to a loving soul than Christ, and no good higher
or more precious than God himself; so there is also nothing more
_beautiful_ in the sight of such a one than God. That soul looks upon God
as the highest beauty, with which nothing in heaven and earth is to be
compared; so that all the holy angels cannot sufficiently praise to all
eternity this beauty of God. If all the holy angels in their lustre, and
all the elect in their glory, were put together, it would nevertheless
appear, that all their beauty and splendor proceed from God, who is the
eternal glory and beauty; and that they are derived from the everlasting,
infinite light and brightness. For as God is all good, and the highest
good, so He is also all beauty, ornament, and glory.

2. And when a man beholds in spirit the glory of God, he forgets all the
creatures, nay, the beauty of all the angels also; and mourns over nothing
so much, as that he has offended this great Good with his wickedness, and
this infinite eternal beauty and brightness with his impurity.

3. But because the Son of God, the brightness of his glory (Heb. 1:3), is
become man, He hath made men partakers of his divine nature, and of his
comeliness (2 Pet. 1:4), so that all who are in Christ by faith, are
comely and glorious before God. Ps. 16:3. He remembers our defects and
filthiness no more; for although his eyes see, yet the brightness of his
glory, and the love of Christ cover them. Eph. 5:27.

4. The wise heathen Plato, considering the beauty of the creatures, of the
luminaries, of the firmament, of the flowers in the fields, of the metals
and animals, has by his reason drawn the conclusion, that God must of
necessity be an eternal Being, beautiful above all things, because the
beauty of all the creatures must be comprehended or concentrated in Him.
But we say from the word of God, and the holy Evangelist St. John: “It
doth not yet appear what we shall be: but we know, that when He shall
appear, we shall be like him, for we shall see him as he is” (1 John 3:2);
that we then, being perfectly renewed after the likeness of God, shall
really be an image, like unto God, through which his beauty, brightness,
and glory will shine; but out of Jesus Christ our Lord, in the highest
brightness and beauty of all. For in him is all fulness; and so it has
pleased the Father that “in him should all fulness dwell” (Col. 1:19); and
that “in him should be gathered together in one all things, both which are
in heaven, and which are on earth” (Eph. 1:10); which no finite creature
can comprehend.

5. Therefore angels and men shall admire the brightness and beauty of
Christ, especially the chosen children of God, “whose vile bodies shall be
fashioned like unto his glorious body.” Phil. 3:21. And this is what
Daniel says, “They that be wise shall shine as the brightness of the
firmament; and they that turn many to righteousness, as the stars for ever
and ever.” Dan. 12:3. And as the 104th Psalm, ver. 2, says of God, “Thou
coverest thyself with light,” so our covering or garment will also be
nothing else but light and brightness.




Chapter XXXI.


   Showing How God Manifests Himself To The Loving Soul As The Infinite
                               Omnipotence.


    _O Lord God of hosts, who is a strong Lord like unto thee? or to
    thy faithfulness round about thee?_—PS. 89:8.


The love of God wills, that a loving soul should do good to all men, and
be profitable both to foes and friends; not for the sake of its own profit
and honor, but only for the sake of the love of God, which, as it were,
moves his omnipotence to draw nigh unto us; which also, from its infinite
treasure, gives us all we have, to the end that we should give again from
love what the love of God has given us out of the treasury of his
omnipotence.

2. Therefore, O man, be careful that thou appropriate nothing to thyself,
but restore all to the omnipotence of God, who himself is all that thou
hast and art. No creature can either give to, or take away from, thee; it
is only the omnipotence of God which can do it. Nor can any creature
comfort thee; the love of God alone can do it.

3. In this love, the loving soul sees the fulness of God’s
incomprehensible omnipotence, which comprehends in itself heaven and
earth, the sea and the dry land, but cannot be comprehended by any thing.
For the whole world is to the omnipotence of God “as a drop of a bucket,
and as the small dust of the balance.” Isa. 40:15.

4. And out of this fulness of God’s omnipotence, all the powers of angels,
men, and all other creatures, proceed. It sustains the firmament of
Heaven. The motions of the sea and the powers of the earth proceed from
it; so that heaven and earth are full of God, full of the divine power and
operation, full of the Spirit of the Lord. The power of God, which is the
might of his love, comprehends, incloses, and replenishes all things, but
is comprehended by none. Ps. 139:2, etc.

5. As high as God is over all things, so deeply also is he in all things,
and all things are in him, according to St. Paul, who says, “Of him, and
through him, and to him, are all things” (Rom. 11:36); and again, “Who is
above all, and through all, and in you all.” Eph. 4:6.

6. Since God is so great and over all things, nothing surely can be equal
to him; and he that will be so, makes himself a god, commits the greatest
sin, and falls into the pit of perdition. And since God is all, all that
is without him must be as nothing. Therefore from God’s omnipotence, man
learns to know his own nothingness, and to fear God, who delights in them
only that “humble themselves under his mighty hand.” 1 Peter 5:6.

7. Now as great and high as God is in his omnipotence, even so low is he
made by his love. Behold our Lord Jesus Christ, the living Son, the
powerful arm of God, by whom were all things created, and by whom all
things consist (1 Col. 1:16, 17); how deeply has he descended by his love,
and how lowly and humble has he made himself among all creatures!

8. Therefore, even as we cannot fathom, much less express in words, the
omnipotence of God; so neither can we fathom with our thoughts the
humility and lowliness of Christ. Nevertheless, as deep as is his descent,
so high is also his ascent far above all heavens. Eph. 4:10. Unto him be
honor and praise to all eternity. Amen.

                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐

O God! O Jesus! O blessed Spirit! Thou unchangeable mind! Thou
inextinguishable light! Thou Peace which cannot be disturbed! Thou
indivisible unity! Thou infallible truth! Thou ineffable bounty! Thou
immeasurable might! Thou infinite wisdom! Thou incomprehensible Goodness!
Thou omnipresent eternity! Thou Life of all the living! Do Thou enlighten
me, do Thou sanctify me, do Thou quicken me!




Chapter XXXII.


  Showing How The Loving Soul Knows God As The Highest Righteousness And
                                Holiness.


    _Thy righteousness is like the great mountains; thy judgments are
    a great deep._—PS. 36:6.


All who love God acknowledge him to be the highest and most holy
righteousness, which pervades all, and is over all. This in God is his
most holy will; in angels holy obedience; in man, the testimony of his
conscience; in all creatures, it is the order of nature, whereby God has
ordered all things in number, weight, and measure. All that is done
against this order, is contrary to God and nature.

2. All sins, therefore, in the world, are committed against God’s
righteousness, and the sinner thereby offends all creatures, even all the
angels in heaven, and his own conscience, and sets them in hostility
against himself. For when God is offended and provoked to anger, all
creatures are also offended and made angry; so, too, when God is
reconciled, all creatures are reconciled also, and rejoice over such a
man. Hence St. Paul says, that all things are reconciled by Christ,
whether they be “things in earth or things in heaven” (Col. 1:20): and
this, because God is reconciled through him. Therefore the Lord says,
“There is joy in the presence of the angels of God over one sinner that
repenteth.” Luke 15:10. The angels rejoice for man’s own sake.

3. But if God be not reconciled to man, all creatures, angels, and nature
itself, execute vengeance upon him. Hence come the dreadful judgments of
God: and it is impossible to avert such vengeance and judgments. “Thou art
to be feared, O God; and who may stand in thy sight when once thou art
angry? Thou didst cause judgment to be heard from heaven; the earth
feared, and was still.” Ps. 76:7, 8. Thus may we see in the plagues of
Egypt how all creatures executed vengeance upon the wicked.

4. From the most holy righteousness of God, when offended, proceeds also
the curse; as Moses, the man of God, witnesses, when he speaks of the
transgression of the divine law. Deut. 27:15, etc.

5. It is a curse when the justice of God executes such vengeance, that the
cursed cannot enjoy any good, either from God or the creature, but is made
an “abhorring unto all flesh.” Isa. 66:24. “A curse is a liableness and
condemnation unto eternal misery.” Therefore a curse is terrible and
dreadful unto all creatures, so that they cannot endure it. And this is
the highest vengeance of the justice of God.

6. From the most holy righteousness of God proceed also those wonderful,
unsearchable, secret, dreadful judgments, whereof David says, “Thy
judgments are a great deep” (Ps. 36:7); and St. Paul, “How unsearchable
are his judgments, and his ways past finding out!” Rom. 11:33.

7. When, therefore, we consider them, we see therein the righteousness of
God, of which the man of God, Moses, says, “To me belongeth vengeance, and
recompense,” saith the Lord. “If I whet my glittering sword, and mine hand
take hold on judgment, I will render vengeance to mine enemies, and will
reward them that hate me. Rejoice, O ye nations, with his people! for he
will avenge the blood of his servants, and will render vengeance to his
adversaries, and will be merciful unto his land and to his people.” Deut.
32:35, 41, 43.

8. In these words, Moses declares the vengeance of God upon all the
wicked, who resist the righteousness of God. Against them God will whet
his glittering sword; that is, his dreadful sentence and judgment, at
which the earth feareth, and is still. Ps. 76:8. And him, upon whom God
executes his vengeance and judgment, all the world cannot save; according
to the words of the Psalm: “O Lord God, to whom vengeance belongeth; O
God, to whom vengeance belongeth, shew thyself. Lift up thyself, thou
Judge of the earth; render a reward to the proud.” Ps. 94:1, 2. Here we
read that although the Lord God is a gracious, loving, kind, merciful,
long-suffering God, to all them that fear him, he is nevertheless a just
judge, according to his righteousness, of all the wicked that transgress
against his righteousness.

9. He, therefore, sets before us in his word, not only instances of his
grace and mercy, but also of his justice and vengeance; such as those of
the deluge, Sodom and Gomorrah, Pharaoh in Egypt, and in the Red Sea;
Korah, Dathan, and Abiram; Saul, Ahithophel, Ahab, Jezebel,
Nebuchadnezzar, Belshazzar, Sennacherib; and in the New Testament, Herod,
and many more; in every one of whom, we may see the wonderful judgment and
vengeance of God. Therefore he is called, a _God of vengeance_, “unto whom
vengeance belongeth,” because he is the most holy, and the most righteous
God; nay, righteousness itself. Therefore, the saints (Rev. 6:10) appeal
to the justice of God with a loud voice, saying: “How long, O Lord, holy
and true, dost thou not judge and avenge our blood on them that dwell on
the earth?”

10. Such judgments of God are executed daily, but are rightly understood
only by believing and holy souls, according to the words of the Psalm:
“With thine eyes shalt thou behold and see the reward of the wicked.” Ps.
91:8. This saying is not to be understood according to carnal passions and
affections, but it is to be considered spiritually; for it imports that we
are to give unto the Lord our God, the praise of his righteousness; and to
say, “Righteous art thou, O Lord, and upright are thy judgments” (Ps.
119:137); and “The Lord is righteous in all his ways, and holy in all his
works.” Ps. 145:17. Thus holy and believing souls delight to see the
wonderful judgments of God; yet not according to the flesh, so as to
rejoice over the destruction and perdition of the wicked (which would
proceed from self-revenge); but, according to the spirit, they take
delight, that is, they acknowledge and praise the righteousness of God,
who fulfilleth his word, and is a righteous God. And at the same time,
they lament and weep over the perdition of the wicked, even as our Saviour
wept over Jerusalem (Luke 19:41); and as David wept over Absalom. 2 Sam.
18:33.

11. So, then, we are here to have a twofold respect, namely, to God and to
men. If we look upon the destruction of men, we are justly to be
sorrowful; but if we look upon God, we are to praise his justice, for he
doeth wrong unto none. Ps. 92:15.




Chapter XXXIII.


     Showing How The Loving Soul Considers God As The Eternal Wisdom.


    _Known unto God are all his works from the beginning of the
    world._—ACTS 15:18.


God ordains, governs, moves, and regulates all things according to his
unsearchable wisdom, as it is written (Isa. 45:4-12): “I have even called
thee by thy name; I have surnamed thee, though thou hast not known me. I
am the Lord, and there is none else, there is no God besides me.—I form
the light, and create darkness; I make peace, and create evil; I the Lord
do all these things.—Woe unto him that striveth with his Maker! Let the
potsherd strive with the potsherds of the earth. Shall the clay say to him
that fashioneth it, What makest thou? or thy work, He hath no hands? Woe
unto him that saith unto his father, What begettest thou? or to the woman,
What hast thou brought forth? Thus saith the Lord, the Holy One of Israel,
and his Maker, Ask me of things to come concerning my sons, and concerning
the work of my hands command ye me. I have made the earth, and created man
upon it: I, even my hands, have stretched out the heavens, and all their
host have I commanded.”

2. This is a powerful testimony concerning the eternal wisdom, and the
wondrous, incomprehensible government of Almighty God, which may be first
observed in this, that he has called every one of us by his name, and has
surnamed us, though we did not know him, and were not yet in being. This
our name by which God calleth us, is our faith, our outward calling, and
our whole course of life. There we are inclosed in, or surrounded with,
God’s eternal wisdom and providence, as it respects our whole life, its
beginning, middle, and end (Ps. 139:16), or as to our going out and coming
in. Ps. 121:8. “He telleth the number of the stars; he calleth them all by
their names” (Ps. 147:4); that is, he gives them their courses, powers,
and operations. How much more doth he so in reference to men! God forms
the light and creates darkness. He makes peace, and creates evil; that is,
as to the evil of punishment, the just reward of sin; this he creates and
permits; nay, he calls the sword, and causes an alarm of war to be heard.
Jer. 49:2.

3. In a word, he ordains all things wisely. He sees and hears all things
before, according to the words of the Psalmist: “Understand, ye brutish
among the people: and ye fools, when will ye be wise? He that planted the
ear, shall he not hear? He that formed the eye, shall he not see? He that
chastiseth the heathen, shall not he correct? He that teacheth man
knowledge, shall not he know?” Ps. 94:8-10.

4. Here king David teaches us that God has laid a mirror of his
omniscience and eternal wisdom into man, into the hearing ear, and seeing
eye, those two wonderful powers of the human body.

5. It is extremely offensive to a man, to hear and see anything unjust or
unreasonable; how much more to God, who has an all-seeing eye and an
all-hearing ear, must men’s ingratitude be offensive; he having ordained
all things by his wisdom, in order to be serviceable unto men. He has made
the sun by his wisdom to give light, not unto itself, but to us; the water
affords drink, not to itself, but unto us; the earth brings forth fruits,
not for itself but for us; the fire warms, not for itself, but for us; the
air gives breath, not to itself, but to us; the bread feeds, not itself,
but us; the herbs do not heal themselves, but us.

6. The eternal wisdom of God has planted so many powers in the creatures,
and has so wisely distributed them, that they are, as it were, so many
hands through which the wisdom and goodness of God divide these treasures
among us, according to the words of Job: “Who knoweth not in all these,
that the hand of the Lord hath wrought this? In whose hand is the soul of
every living thing, and the breath of all mankind.” Job 12:9, 10. And “Ask
now the beasts, and they shall teach thee; and the fowls of the air, and
they shall tell thee” (Ver. 7); that “with God is wisdom and strength, he
hath counsel and understanding. Behold, he breaketh down, and it cannot be
built again: he shutteth up a man, and there can be no opening.” Ver. 13,
14. “He stretcheth out the north over the empty place, and hangeth the
earth upon nothing. He bindeth up the waters in his thick clouds, and the
cloud is not rent under them.” Job 26:7, 8.

7. Since then the Lord our God ordaineth all things by his wisdom, he
ordaineth all our crosses; and therefore we are not to murmur, but to
praise his wisdom, and to learn patience; for things cannot proceed
otherwise than as they are ordained by God. But not only the things that
befall us in particular, are the most wise order of God; but also all
great national plagues, famine, pestilence, wars, and revolutions of
states. And although we may think that these are nothing but confusion,
perdition, and destruction, yet there reigns the wisest order of God. This
we may gather from the histories of Holy Writ, where famine, wars,
pestilence, desolations of the kingdoms of the world, the destruction of
the Jewish kingdom, and of empires, the Babylonian Captivity, and many
similar events, are described. “I know,” saith Solomon (Eccles. 3:14),
“that whatsoever God doeth, it shall be forever: nothing can be put to it,
nor anything taken from it: and God doeth it, that men should fear before
him.”

8. And again, “Consider the work of God; for who can make that straight,
which he hath made crooked?” Eccles. 7:13.

9. If we consider it aright, we must own that God could not have ordered
things more wisely. So we may say also, with reference to the persecutions
of the saints, both in the Old and New Testament; to our Lord Jesus
Christ; the holy Gospel; the holy martyrs; and all other things. In our
sight, these all seem to be absurd, and foolish, and yet they are the
highest wisdom of God.

10. As then we are to give unto God the praise of righteousness, in all
his wonderful judgments; so we are also to give unto him the praise of
wisdom, in all the wonderful changes of the world, and in all our crosses
and sufferings; knowing that he can direct all evils to a good end, and
out of evil derive good: so that in all things, how confused soever they
may appear unto us, there shineth forth his wisdom, even as his
righteousness doth in all his judgments.

11. But the loving soul sees the wisdom of God especially in the
restoration and redemption of the human race, and in the renovation of the
soul and the faculties thereof. For so it pleased the wisdom of God, that
the corrupt image of God in man, should be renewed by the divine
substantial image of God, that is, by Christ. After man had lost by sin
that blessed wisdom, that glorious light of his _intellect_, by which he
knew God aright, and so had fallen into the utmost blindness, nay, into
eternal darkness, wherein he must have dwelt forever; the Son of God, who
is the eternal wisdom of the Father, became man, and a light of life unto
men (John 1:4), that he might bring back those that had gone astray; that
he might teach the ignorant; call to himself the sinners; and rekindle in
them the light of the knowledge of God by faith and the Holy Ghost; nay,
that he might unite himself to the soul of man, and might shine forth
therein.

12. Secondly: after the _will_ of man was entirely turned away from God,
perverted, and wholly changed into disobedience, striving against God in
all things; the Son of God was made man, that he might be unto us a
pattern of perfect obedience; that he might heal our evil will; implant
his good will in our hearts; renew our will through the Holy Ghost; and
make us partakers of his holy obedience by faith; according to those words
of Scripture (Gal. 3:14), “That we might receive the promise of the Spirit
through faith;” nay, that he might unite himself to us, and live in us,
that so our will also might be made conformable unto God.

13. Thirdly: because the _affections_ of our hearts, and all our
faculties, were in contrariety to God, and “every imagination of the
thoughts of our hearts, was only evil continually” (Gen. 6:5); the Son of
God, who is love itself, became man, that he might give us a heart wholly
new; that he might plant therein the love of God, and sincere humility and
meekness; that he might take from us the old carnal heart, and unite
himself with us, that so we might be made of one heart, mind, and spirit
with him; all which are the fruits of his most holy incarnation wrought in
us.

14. And this is the highest wisdom of God, that by his dear Son, He thus
reneweth man. For as God has created man by his wisdom, after his perfect
image; so He hath also, by his dear Son, who is eternal wisdom, and who
was made man, created man anew, and regenerated him to a new image of God,
wherein his wisdom, glory, and righteousness should shine forth forever.
It is in this chiefly that the image of God consists.

15. Thus the corrupt image of God in man, is renewed by the substantial
image of God, which is Christ.




Chapter XXXIV.


Showing How A Man Should Seek The Wisdom Of God By Prayer; Containing Also
A Useful Treatise On Prayer, Wherein The Reader Is Taught How The Heart Is
To Be Moved Unto Prayer, And Brought Into A Quiet Sabbath, So That Prayer
  May Be Wrought In Us By The Lord; The Whole Being Set Forth In Twelve
                                Sections.



Section I.


 All That We Have Lost In Adam We Recover Fully And Completely In Christ.


    _In Christ are hid all the treasures of wisdom and
    knowledge._—COL. 2:3.


In the beginning God formed man out of the dust of the earth, and breathed
into him the breath of life, and man became a living and immortal soul,
adorned with perfect wisdom, righteousness, holiness, and blessedness,
after the image of his Creator. For where there is divine wisdom, there is
blessedness; and where there is blessedness there is divine wisdom. Man,
therefore, wanted nothing in Paradise to make him completely happy. But
when, being seduced by the temptation of the serpent, he turned away from
God, and fell into sin, then was this divine image in man effaced, and he
became subject to the devil, to death, and to misery. For as soon as this
divine image was defaced in him by sin, he could discover nothing in
himself but misery, blindness, and the curse.

2. But in order that Adam, that is, all men in Adam, might not utterly
perish, God himself was made man; that is, he was pleased to send his Son
to take our nature upon him, and to be born of a virgin. The Son of God
has, by his holy life and doctrine, as by a pattern, shown us again the
way of wisdom and salvation in which we are to walk. For he has not only
delivered us from our sins by his most bitter death, but has moreover
given us a commandment, that “we should walk, even as he also walked.” 1
John 2:6.

3. We are, therefore, begotten again by him, through faith, to be the sons
of God; nay, we are made sons of God in and with his own Son. For “as he
is, so are we also in this world.” 1 John 4:17.

4. In this Son “all the treasures of wisdom and knowledge are hidden.” For
whatsoever was lost in Adam, is perfectly to be found in Christ. Rom.
5:18, 19.

5. If we would, in this life, have a foretaste of these great and glorious
treasures, it must be obtained by prayer, diligent searching, and
continual knocking. For no man can have admission into the kingdom of God,
unless he walk in the new birth, and seek it earnestly of God. No man can
be delivered from the power of sin and the devil, unless he repent, and
offer up his prayers in the name of Christ. For though Christ has
purchased for us all good things, yet without faith no man can be partaker
of them; in and by faith he must also pray, seek, and knock. In a word, it
is by prayer only that we can obtain those “good and perfect gifts which
come down from above, from the Father of lights.” James 1:17.

A PRAYER.

O Eternal God and Father, teach me, I beseech thee, by thy Holy Spirit,
that even as I have lost all by dying in Adam, so I may recover all by
being made alive again in Christ. Grant that I may daily die to myself, by
continual mortification and repentance, and devote and give myself up
entirely to thee; that so all the good things which I have lost may be
restored to me, through Jesus Christ our Lord. Amen.



Section II.


               The Evils That Follow The Neglect Of Prayer.


    _Ye have not, because ye ask not._—JAMES 4:2.


1. The neglect of prayer is a violation of the _commandments_ of Christ,
who commands us to “pray without ceasing” (Matt. 7:7; Luke 18:1), not for
His sake, for he well knows what we stand in need of (Matt. 6:32); but for
our own, that we may have a portion of the treasures and inheritance of
God. He that lives in the neglect of prayer is a breaker of the first and
second commandments, even as to blaspheme God is to bring voluntary
destruction upon himself.

2. He that neglects the duty of prayer is a despiser of the _promises_
annexed to the performance of that duty. “Call upon me, and I will deliver
thee” (Ps. 50:15); “Ask, and ye shall receive” (John 16:24); for he
thereby represents God as unmindful of his promises, or as not able to
fulfil them.

3. By the neglect of prayer, our faith, which is the great treasure and
foundation of the inward man, by degrees decays and perishes. For not by
the arm or power of flesh, but by faith in Christ, can we conquer sin,
death, and the devil. 1 John 5:4. Prayer is the nourishment of faith; and
this is that wisdom and eternal life which we must seek for by diligent
prayer.

4. The Lord Jesus departs from them that despise prayer; so that they are
blinded and walk in darkness, knowing neither themselves nor God, but are
strangers to his will. They shut the kingdom of heaven against themselves;
and, being destitute of light to know the will of God, they fall into many
dangers and temptations, and sometimes into despair: whereas, on the
contrary, where there are the Holy Spirit and faith, there the world is
overcome.

5. He that neglects prayer enters into a state of carnal security, and
every kind of iniquity. Such a man is not sensible how deeply he is
engaged in sin; but rushes into all the avenues of destruction which lie
open to receive him. The good things of this world which God has given
him, such as health and riches, he regards as things that come by chance,
or are secured by his own labor; and upon that account he has no gratitude
to his Creator and Benefactor.

6. As man, since his fall, is exposed to continual dangers, both of body
and soul, so is he particularly in danger from the devil, evil spirits,
and wicked men, who, like the devil, are continually plotting the
destruction of the righteous. Whosoever, therefore, neglects prayer, will
be, in the midst of these temptations, like a ship tost in a storm,
without help or hopes of escape.

7. Such a one also leads a most unhappy life; he is in continual
difficulties and fears, being perplexed, doubtful, and uneasy about the
success of his affairs. His head and hands are full of business; yet he
sees but little fruit of his labors, and even that little is in the end
unblessed. Therefore, though the Scripture says that “the wicked may be
seen in great power,” yet it adds, “they pass away, and are not.” Ps.
37:35, 36. They are “like the chaff which the wind driveth away.” Ps. 1:4.
On the other hand, they that seek unto God by prayer “shall flourish like
a palm tree, and grow like a cedar in Lebanon.” Ps. 92:12. And “though
many are the afflictions of the righteous” (Ps. 34:19), yet the wicked
undergo more pain and trouble to go to hell than the righteous do to
obtain heaven.

A PRAYER.

Most merciful and compassionate Father, thou knowest that man renders
himself miserable by his own negligence and sloth, whilst he transgresses
thy commands, and neglects the duty of prayer, contemning and slighting
thy most certain and faithful promises. But because thou lovest thy
creatures, and art not willing that any should perish, therefore it is
that thou dost so earnestly invite us to the exercise of prayer. Give me
grace to lay this continually to heart, that I may be able to offer up my
prayers aright, through thy Son Jesus Christ, and be delivered from the
punishments and miseries due to the despisers of that holy duty. Amen.



Section III.


                    The Benefits Of Continual Prayer.


    _Ask, and ye shall receive, that your joy may be full._—JOHN
    16:24.


1. Man, since his fall, is become slothful and inactive in everything that
is good. He, therefore, that would escape this unhappy state, and the
destruction that will certainly attend it, must stir himself up by prayer;
and by holy meditation conquer his aversion to divine things, and devoutly
consider with himself the advantages of prayer. Let him reflect, that he
thereby praises, honors, and adores the eternal, living, and true God;
that he does not worship any strange God; but offers up his most earnest
supplications to the only one and true God, whose commands, like an
obedient child, he ought to obey, and show forth the praises of his
Creator, Father, and Saviour.

2. He that prays does not despise the promises of God, but testifies by
his prayers that he sets a just value upon them, acknowledging that God is
true, and that he neither can nor will lie.

3. Prayer is the life of faith, causing it to flourish and prosper like a
tree by the river side, and faith is the root of all that is good in us.
Faith is our power, our spiritual consolation, our strength against all
our enemies and temptations, yea, faith is our “victory that overcometh
the world” (1 John 5:4); and consequently everything else that opposes and
hinders us in our spiritual warfare.

4. By prayer, we receive the Holy Spirit. Luke 11:13; Zech. 12:10. By
prayer, we make room for the Holy Spirit to work and exert his power in
us, and by this means to come and make his abode with us. John 14:23. By
prayer, we obtain the true light and knowledge of God, so as perfectly to
understand his will; and, by prayer, we abide in his kingdom, and are
partakers of the blessings of heaven.

5. By prayer, we shake off carnal security, resist sin, and, by
vanquishing flesh and blood, “fight the good fight, and hold faith and a
good conscience.” 1 Tim. 1:19; 6:12.

6. By prayer, we oppose temptations, dangers, afflictions, the devil, and
wicked men. For prayer is a strong tower of defence against our enemies,
and the holy fortress to which we must have recourse (Eph. 6:18; Prov.
18:10; Ps. 31:3); and though the devil and wicked men raise the greatest
opposition, yet “all things work together for good to them that love God.”
Rom. 8:28.

7. Lastly, he that continually watches unto prayer may always thankfully
rejoice in the Holy Ghost; according to the doctrine of St. Paul, “Rejoice
evermore; pray without ceasing; in everything give thanks.” 1 Thess.
5:16-18. For the comfortable addresses made to God, the eternal King, by
prayer, are an effectual remedy against sorrow, trouble, misery, and
affliction; and produce joy, peace, and tranquillity in the hearts of the
faithful; and when our prayers are right, we are assured that all our
righteous designs shall prosper in our hands “whilst we cast our care upon
God.” 1 Pet. 5:7. “The Lord is at hand. Be careful for nothing.” Phil.
4:5, 6. “Commit thy way unto the Lord; trust also in him, and he shall
bring it to pass.” Ps. 37:5. For all solicitude arises from a distrust of
God, which naturally proceeds from the neglect of prayer. On the contrary,
faith and prayer give us confidence towards God, and are the proper
antidote against all anxiety and trouble of mind.

A PRAYER.

Help me, O Lord my God, that I may continually call to mind, that it is
for my own sake that thou invitest and urgest me to the exercise of
prayer. Do thou rouse me, and I shall arise; awaken thou me, and I shall
awake, and follow Christ alone. Amen.



Section IV.


The True Christian Chooses The Narrow Way In Christ, Rather Than The Broad
                               Way In Adam.


    _We glory in tribulations._—ROM. 5:3.


1. The Scripture teaches us that when Adam was placed in Paradise, God
showed him the tree of the knowledge of good and evil, and forbade him to
eat of it (Gen. 2:9, 17); so that Adam was thus placed between time and
eternity. Life and death, light and darkness (Deut. 30:15), were set
before him, that he might qualify himself for eternal glory in the narrow
way. Our case is just the same. For since the fall of Adam, Christ comes
to us, and endeavors to draw us from the broad way in Adam, to the narrow
way, which is himself; and this he does gently and without violence,
resolving to force no man either to his salvation or his condemnation. He
shows us the way by his prevenient grace, which is bestowed on all men
without exception. Christ now says, “Enter ye in at the strait gate; for
wide is the gate, and broad is the way, that leadeth to destruction; and
many there be that go in thereat. Because strait is the gate, and narrow
is the way, which leadeth unto life, and few there be that find it.” Matt.
7:13, 14.

2. Here we plainly see two paths set before us: the one is the way of the
world, in which many walk, because they continue in Adam, and refuse
Christ; the other is the way of God, in which few walk, because they
prefer the broad way in Adam. Many are the difficulties which attend both
these paths. If you conform yourself to the world, you will meet with many
troubles and vexations; and, not being established in the truth of God,
your lot finally is eternal damnation. But if you enter into the way of
God through Christ, and persevere in prayer, you must expect to suffer
with Christ, from the opposition of this evil world: but, at the same
time, your heart shall be constantly filled with the refreshing
consolations of the Spirit of truth, and in the end, you shall obtain
everlasting life. 2 Tim. 2:11, 12; 3:12.

3. He that prays, fights against the devil and his own corrupt nature;
overcomes himself, the devil, and all the enemies of his salvation; and
shall at last with Christ, the Captain of his salvation (Heb. 2:10), enter
into everlasting rest.

4. But he that lives in the neglect of prayer, makes no progress in the
conquest of his spiritual enemies; but is a miserable slave of the world,
and shall at last, with the prince of darkness, be condemned to
everlasting misery.

5. It is better to fight now, and to enter triumphantly into everlasting
glory, than not to fight, and yet endure many afflictions, and at last be
doomed to everlasting destruction.

A PRAYER.

Oh that men would but consider these things! They would then loathe and
despise this present world; would hate and deny themselves, and would
follow Christ alone, in the narrow way of the cross. That we may,
therefore, seriously lay these things to heart; that we may renounce the
old Adam within us, and put on the new man, Christ Jesus: and at last,
through the narrow way, enter into everlasting life, may God of his
infinite mercy grant, through Jesus Christ our Lord. Amen.



Section V.


Considerations Which Should Move The Heart To Commune With God In Prayer.


    _Am I a God at hand, saith the Lord, and not a God afar off_?—JER.
    23:23.


1. It is of great use to us, to have before us certain heads which may
serve as encouragements to the exercise of earnest prayer, which is that
worship in spirit and in truth, which God requires of all his servants.

2. I. First, then, we must consider that “God knows what things we have
need of, before we ask him.” Matt. 6:8.

3. II. That God draws, invites, and encourages us to the exercise of
prayer, and assuredly promises that he will hear our prayers. Ps. 50:15.

4. III. That God is no respecter of persons, but has an equal regard for
all mankind. Acts 10:34.

5. IV. That he is as sinful who presumes to pray upon the opinion of his
own righteousness, merit, and holiness, as he that is afraid to pray out
of a sense of his own sins and unworthiness. Luke 18:11, 14.

6. V. That God is not confined to any certain place, where only we ought
to worship him; but that he is everywhere to be found, and is always “nigh
to them that call upon him.” John 4:21, 22; Ps. 145:18.

7. VI. That God is, in his own eternity, unchangeable, and not confined to
any certain time; but is always attentive to the prayers of his servants.
1 Thess. 5:17.

8. VII. That God anticipates our prayers, and gives us both natural and
supernatural blessings, which yet, without prayer, nobody can truly enjoy.

9. These considerations will renew and awaken every soul that shall duly
attend to them (Eph. 5:14): they will cleanse them from darkness and
error; establish them on the foundation of truth; elevate them towards
God; and inflame them with a lively devotion. For from them flow the
following lessons:

10. I. That God commands and encourages us to pray, not for His own sake,
as if He were ignorant of our wants, but for our sakes, that being
quickened by prayer we might know and acknowledge them ourselves.

11. II. That God does not stand in need of any minute declarations of our
necessities, but knows, even before we ask him, what things we have need
of. Isa. 65:24; Ps. 139:2.

12. III. That God, who never slumbereth nor sleepeth, needs not to be
awakened by our cries, fastings, and watchings; but that these exercises
are profitable for man, to awaken and rouse him from the sleep of sin. Ps.
33:18; 34:15.

13. IV. That God is a thousand times more ready to give, than man is to
receive. Jer. 32:41.

14. V. That the goodness and mercy of God towards mankind are infinite
(Ps. 103:12), but that the negligence and sloth of men in praying,
seeking, and knocking, are excessive. Matt. 7:7.

15. VI. That God is impartial and just in all his works, and is by no
means the cause of our blindness, infirmities, ignorance, or miseries; but
that wretched man himself is in fault, by neglecting to pray or to seek.
Deut. 32:4; Ps. 92:15.

16. VII. That the true worshipper may at all times and in all places,
offer up his prayers in spirit and in truth to God the Father, through
Christ, provided he do not hinder himself. John 4:21, 23; Luke 18:1, etc.

17. VIII. That whosoever neglects prayer, deprives himself of the blessed
opportunities of speaking to God. Ps. 19:14. Thus the sinner inflicts
punishment on himself.

18. IX. That the diligent worshipper doeth good to himself; not of himself
but by the prevenient grace of God, which is freely given to all men
without exception.

19. Let him that is unacquainted with the preceding heads of meditation,
know that he is still far from Christ, and has tasted but little of the
truth. He who knows them, and believes them not, is guilty of a very great
sin; and, lastly, he that believes them and yet is inactive, and does not
stir up himself to the practice of them, but, on the other hand, lives on
from day to day, in a state of doubt and indifference, is a great sinner,
and shall be beaten with many more stripes than he who knew not his Lord’s
will, and therefore did it not. Luke 12:47. Let the one last mentioned
look carefully to himself, that he may be seriously converted, and not
perish in his sins.

A PRAYER.

O Lord, and merciful Father, awaken me by thy Holy Spirit, that I may not
only know those things, but may practise them by a lively faith, and
become a true worshipper in spirit and in truth. Amen.



Section VI.


  The Omniscient God Knows What We Stand In Need Of, Before We Ask Him.


    _Thou understandest my thought afar off._—PS. 139:2.


1. The truth of these words is confirmed by our blessed Saviour: “Your
Father knoweth what things ye have need of, before ye ask him” (Matt.
6:8); and by David: “He that planted the ear, shall he not hear?” (Ps.
94:9); and by St. Paul: “He is a discerner of the thoughts and intents of
the heart.” Heb. 4:12. For our God is not as man, who stands in need of a
long account of our necessities. All the possible successions of time are
in his sight but as one single moment, in which all things, both past and
to come, are beheld as actually present. Therefore, he numbered the hairs
of our heads before we were born, and understands all our thoughts before
we pray. In a word, all things are naked and open in his sight. Heb. 4:
13. These and similar meditations may be of use, for the encouragement of
those who begin the exercise of prayer; so that they may always have
certain sentences of Scripture ready at hand, upon which they may
meditate, and which they may apply to themselves, by comprising the sense
of them in a short prayer. This will be easily understood by those that
are exercised herein.

2. A man that walks abroad in an open spacious field, and in a clear day,
finds himself encompassed with light; which light, if it were spiritual,
instead of being natural, would even penetrate the spirit itself. Just so
are all creatures, visible and invisible, in the sight of God. He discerns
and comprehends all things, and nothing can be hidden from him. “The
darkness hideth not from him; but the night shineth as the day.” Ps.
139:12. He himself is the all-seeing eye, to whom all things are as clear
as a mote in transparent crystal would be to our bodily eyes.

3. This consideration is of great use to the inexperienced, in order to
purge their hearts from the thick clouds of darkness and error, and to
quicken them in prayer; by which, when truly roused and awakened, we
discover many great and noble truths that had hitherto been hidden from
our eyes. Many are apt to think, that God knows and sees no more than they
themselves do; which is the effect of egregious blindness and ignorance,
and will merit a proportionable punishment. Ps. 7:9.

A PRAYER.

Almighty and everlasting God and Father, the Searcher of hearts, and the
Judge of all our secret thoughts, who seest, knowest, and hearest all our
designs and purposes before they are brought to pass! Behold, I appear
before thee, to confess my necessities, not with any design to awaken thee
by my cries, as if thou wert ignorant of me, or of my concerns; but to
stir up myself to know and consider, that thou knowest all my necessities,
and that the very hairs of my head are numbered by thee. Assist me, Holy
Father, that I may truly know and consider these things, that my soul may
joyfully submit to thy good pleasure, and that I may wait upon thee in
true resignation and obedience. Amen.



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.



Section XII.


   The Considerations Stated Above, Not Only Dispose The Heart To True
             Prayer, But Also Furnish Various Useful Lessons.


    _It shall come to pass, that before they call, I will answer; and
    while they are yet speaking, I will hear._—ISA. 65:24.


1. The _first_ lesson which we learn is, that God has not commanded us to
pray for his own sake, for he knoweth all things; but that we, being
excited by these means, may be led to understand that he does know all
things. God has so tender a concern for us, that he seems not to know
anything, till we reflect within ourselves, that he does indeed know it.
Hence it comes to pass, that when men do not diligently pray, they seem to
think that God does not know. And, on the contrary, when we exercise
ourselves in prayer, we soon learn that God knoweth all our necessities,
and hath numbered the very hairs of our heads before we were born. These
are thoughts that cannot enter into the hearts of those who despise the
duty of prayer.

2. _Secondly._ We need not apply to God, as we do to one another, with a
long account of our wants: all that we have to do is, daily to exercise
ourselves in prayer, so that the inner man may enter into the kingdom of
God.

3. _Thirdly._ God is (as Dr. Tauler says) a thousand times more ready to
give, than we are to receive, through prayer and hope.

4. _Fourthly._ God stands in no need of any external ceremonies of ours,
our watchings, fastings, or cryings, to awaken him, who “neither
slumbereth nor sleepeth.” Ps. 121:4. He not only foreknows our desires and
prayers, but even our existence (Jer. 1:5); yet, on the other hand, the
dulness and stupidity of men may by these exercises be excited,
encouraged, and instructed to consider and understand the tender mercies
of God towards all mankind.

5. _Fifthly._ Hence we discover the goodness, truth, and loving-kindness
of God towards all men; and, on the other hand, the blindness and
unbelief, the stupidity and unspeakable dulness of mankind towards God,
who have so great a contempt of the mercies of God, and are so backward in
their prayers and endeavors to obtain his grace.

6. _Sixthly._ God is righteous in all his works; and so far from his being
the author of our miseries, blindness, and ignorance, we are indeed the
cause of it ourselves; whilst, in contempt of his commands, we neglect to
implore his mercies, and beg the blessings which he has promised to bestow
on all that ask him. This is sufficient to vindicate the justice and
impartiality of God in all his dealings towards us, and to lay the blame
of all our sins and punishments upon ourselves, who are indeed the authors
of both.

7. _Seventhly._ God is not confined to any certain time and place, but
desires to be worshipped at _all times_, and in _all places_, in spirit
and in truth.

8. These observations will rectify many mistakes, and open a man’s eyes to
discover things, of which he would otherwise have been ignorant. But
though it is a shameful thing for a Christian to be ignorant of these
matters, yet it is much more so to know, and not to reduce them to
practice.

A PRAYER.

Awaken us, O God, that we may watch; draw us to Thee, and we will run in
the true way, which conducts to the kingdom of God; through Jesus Christ
our Lord. Amen.




Chapter XXXV.


Prayer Is The Sign Of A True Christian, That Is, Of One Who Is Anointed Of
                                The Lord.


    _Bow down thine ear, O Lord, hear me: for I am poor and
    needy._—PS. 86:1.


These words give us an admirable account of the grounds and reasons of
prayer; that it is quickened by affliction and a sense of misery, and is a
mark of a true Christian.

2. I. For, first, every Christian is anointed and baptized with the Holy
Spirit (1 John 2:20), who, when he is not resisted nor grieved, but
obeyed, is continually groaning (Rom. 8:26) in the heart of man, raising
and exalting the devout soul from earth to heaven. For as spirituous
liquor extracts the strength and virtue of the herbs and flowers on which
it is poured; so man, who is the flower of God, planted by the Lord
himself, “a plant in the house of God” (Isa. 61:3; Ps. 92:13), must
receive the preparation of the Holy Spirit, that his odor and sweet smell
may therewith ascend up to God. Whosoever will faithfully attend to the
workings of the Holy Spirit, and not resist his operations, will soon be
convinced of the truth of these observations; he will perceive a devout
sigh springing up from his heart, and breaking forth into these or the
like words: “Great God, Holy Father, have mercy upon me!” As myrrh,
frankincense, or other sweet perfumes, by being thrown upon burning coals,
send forth a smoke and delicious fragrance, which they would not do
without the help of fire; so whenever the fire of the Holy Spirit touches
our hearts, and He is not hindered, there immediately arises a most
fragrant perfume of sighs and prayers. And these are “golden vials full of
odors, which are the prayers of saints.” Rev. 5:8. Whence it appears, that
devout sighs and prayers are the truest sign or indication of the Holy
Spirit in the heart of man.

3. II. The soul of man is also called the temple or habitation of the Holy
Ghost; and what is more likely to be heard there, than the prayers of its
divine Inhabitant, who is emphatically called, “The Spirit of grace and of
supplication”? Zech. 12:10. Hence prayer, when it proceeds from the very
bottom of the heart, is a certain sign of the indwelling of the Holy
Spirit. I do not here refer to the prayers of hypocrites, of whom God
speaketh by the mouth of his prophet, saying: “This people draw near me
with their mouth, but have removed their heart far from me” (Isa. 29:13);
but the true prayer, which is of the operation of the Holy Spirit, arises
from the depth of the soul; and is like plentiful springs of water, for
which the more deeply you dig, the higher you may raise them. Christ is
the pure and beautiful fountain of salvation. Let every one, therefore,
that thirsteth, come and drink. Isa. 55:1. His spring is very deep,
namely, his eternal Divinity. “He that believeth on him, out of his belly
shall flow rivers of living water” (John 7:38); that is, prayers and the
gifts of the Holy Ghost.

4. III. This is confirmed by the office of the Holy Spirit, which is, “to
teach and to comfort” (John 16:7-13), neither of which he can do, unless
He speaks; and that He cannot do, unless He have a church and a temple to
speak in. This temple is the heart of man; and his language consists of
the devout aspirations of the souls in which He operates; he has a secret
and heavenly voice, which our heart hears, for he beareth witness with our
spirit, that we are the children of God,—whereby we cry, Abba, Father.
Rom. 8:15, 16. Man cannot receive comfort, unless his heart, by being
broken and contrite, be made capable of consolation. Ps. 51:17. This is a
very significant figure taken from human bodies. For when the arm, or any
other part, is broken, or bruised by some accident, what pleasure the
broken and bruised part feels when soothed with some healing ointment! How
does it assuage the throbbing pains of the limb, and, as it were, lull it
into soft repose! So when the heart is wounded with affliction and sorrow,
is broken and bruised with a lively sense of its misery, then the Holy
Spirit shows himself truly a Comforter, shedding forth the oil of heavenly
consolation into our afflicted breasts. For “he healeth the broken in
heart, and bindeth up their wounds.” Ps. 147:3. “Heal me, O Lord, and I
shall be healed; save me, and I shall be saved: for thou art my praise.”
Jer. 17:14.

5. IV. Hence then we may learn the advantage of afflictions, and the
benefit of the cross. Our blessed Lord has told us, “They that be whole
need not a physician, but they that are sick.” Matt. 9:12. Come,
therefore, thou divine Physician of souls; for we all have need of thee!
“Bow down thine ear, O Lord, hear me: for I am poor and needy” (Ps.
86:1),—poor in righteousness and true holiness. So great is the poverty of
man, that unless he be covered with the mercy of God, and clothed with the
righteousness of Jesus Christ (Isa. 61:10), he must appear with shame and
nakedness before the judgment of God and all his holy angels; and in this
respect, man is by nature reduced so very low, that there is not a more
indigent creature in the world. We may here apply that which was spoken to
the church of Laodicea, “Thou knowest not that thou art wretched, and
miserable, and poor, and blind, and naked.” Rev. 3:17.

6. Moreover, the misery of which the Psalmist complains, is the effect of
poverty. He that is poor, may easily be conceived to be miserable. He
certainly is so, who is forsaken by all, has none to help him, wanders
about, having neither house nor home, nor a place where to lay his head.
And now, what state can we conceive to be more wretched, than that of a
man by nature? He has no place where to rest himself, and knows not
whither to fly for refuge! “If in this life only we have hope in Christ,
we are of all men most miserable.” 1 Cor. 15:19. Let us then acknowledge
our poverty and spiritual misery in this life; we shall then receive the
instructions and consolations of the Holy Spirit. He will teach us in our
poverty, to sigh earnestly after the riches of divine grace and mercy; and
in our spiritual misery and banishment, to lift up our eyes to God that
dwelleth in the heavens. For our blessed Lord has assured us, that “in his
Father’s house are many mansions” (John 14:2); and the Psalmist, that
“when our fathers and mothers forsake us, the Lord will take us up.” Ps.
27:10. Come then, ye that are in want and banishment, think upon your
heavenly country. Ye that are poor, naked, and destitute, remember that
the righteousness of Christ is your clothing, and the garment of salvation
(Isa. 61:10); therefore, take ye care to preserve this clothing, “lest ye
walk naked, and men see your shame.” Rev. 16:15.




Chapter XXXVI.


On The Benefits And Power Of Prayer, And On Its True Ground Or Foundation.


    _Let us therefore come boldly unto the throne of grace, that we
    may obtain mercy, and find grace to help in time of need._—HEB.
    4:16.


“Hear my voice according to thy lovingkindness, O Lord” (Ps. 119:149),
saith David; pointing out thereby the foundation of our prayer, namely,
the grace of God; and this is conveyed to us through our Lord Jesus
Christ, who is “full of grace and truth,” and of whose fulness we ought
all to receive. John 1:14, 16. For this reason he is also called the
_Throne of Grace_ (Heb. 4:16; Rom. 3:25), upon which the eye of faith in
prayer ought continually to be fixed, according to the example of the
children of Israel, who always offered up their prayers with their faces
towards the mercy-seat. For in his name, and for his sake alone it is,
that God has promised to hear our prayers (John 16:23); and thus even the
holy prophets of old prayed: “O our God, hear the prayer of thy servant,
for the Lord’s sake.” Dan. 9:17.

2. I. _First_, the benefit of our prayers is well expressed by holy David
in the latter part of the above-mentioned verse (Ps. 119:149): “Quicken me
according to thy judgments.” For life proceeds from the grace of God. But
what is our life without divine grace? Therefore says the holy Psalmist,
“Thy lovingkindness is better than life.” Ps. 63:4. This quickening virtue
is also derived to us through Christ Jesus. It was for this purpose that
he took our flesh and blood, that by the quickening virtue of his body, we
also might be quickened. And this we receive only by the means of prayer,
which draws down a quickening power into our souls, to heal all our
spiritual infirmities; like that which flowed from His body whilst on
earth, to cure and heal the diseases and distempers of all those that
touched him. Luke 6:19. Thus when we are afflicted and sorrowful, and can
lay hold on Jesus Christ by the prayer of faith, we immediately find, as
it were, new life and vigor flowing into our souls from that inexhaustible
fountain of divine grace. This may be attested by the experience of many
languishing and afflicted souls.

3. Whence we may learn: 1. That an afflicted soul cannot be refreshed or
comforted without prayer; as appears from the example of Christ, in the
history of his passion (Matt. 26:39), who has himself also for that reason
given us a form of prayer. Matt. 6:9, etc. And we have, indeed, great
reason to be thankful to God, who has given us prayer to be as an
universal remedy to all afflicted souls. 2. Where the prophet says, “Hear
me according to thy lovingkindness” (Ps. 119:149), he shows us that prayer
is the proper means of obtaining mercy and the graces of the Holy Spirit,
such as the increase of faith, charity, patience, the knowledge of God,
devotion, inward peace and joy. These are such gifts, such graces, such
heavenly treasures, as are better than heaven and earth. Moreover, hence
we obtain strength and victory against the world, the devil, and all our
enemies; which spiritual strength consists only in prayer. That was the
power by which David and all the saints conquered their enemies, as
appears by the example of Moses, Elias, Jehoshaphat, and others, who
always prevailed by faith and prayer. 3. Every man has need of prayer in
respect to his office, condition, and employment, in which no man can act
either prudently or successfully without prayer. We are, indeed, in this
miserable world, like people sailing amidst rocks and quicksands, and
exposed to innumerable dangers; for which reason we ought the more
fervently to implore the guidance and protection of the Holy Spirit.

4. II. Therefore, holy David adds, “They draw nigh that follow after
mischief; they are far from thy law.” Ps. 119:150. And this is a proper
season for prayer. For what the devil cannot do himself, he leaves to be
accomplished by wicked men, who are as so many executioners of his malice,
and who make it their continual employment to disturb and injure good men.
From these no man is secure; but here the most effectual help is prayer.
Thus, “I will call upon the Lord who is worthy to be praised; so shall I
be saved from mine enemies.” Ps. 18:2. “Unto thee, O Lord, do I lift up my
soul. O my God, I trust in thee; let me not be ashamed; let not mine
enemies triumph over me. Yea, let none that wait on thee be ashamed; but
let them be ashamed which transgress without cause.” Ps. 25:1-3.

5. But it ought to be carefully noticed that David says, his enemies are
far from the law of God. These are all they that persecute others,
forsaking the word of God, and being far from his fear; whence it follows,
that as they are far from God, so God is far from them, and nothing but
destruction hangs over their heads. On the other hand, the faithful,
pious, and devout soul approaches God through prayer.

6. When, therefore, we are daily lifting up our hearts to God, and learn
to converse with him, we approach continually nearer and nearer to him,
and by degrees, forgetting this lower world, from earthly we become
heavenly and spiritual; like Moses, whose face, when he had conversed
forty days and forty nights with God, shone like the sun. Exod. 34:29. For
as we easily learn the customs and manners of those with whom we converse,
and are not so well pleased with any company as that to which we are
accustomed, so by continual and daily prayer, we grow daily more and more
acquainted with the manners and language of our heavenly country, and are
more and more inflamed with divine love. Moreover, prayer is a
preservative against sins, temptations, and all kinds of evils; according
to that saying of Christ: “Watch and pray, that ye enter not into
temptation.” Matt. 26:41. But if even then anything befall us, we know
that it is by the immediate permission of God; and from it with all due
submission and resignation to his will, we may lawfully pray to be
delivered.

7. III. David proceeds: “Thou art near, O Lord: and all thy commandments
are truth.” Ps. 119:151. Here he assures us, that the second and the third
foundation of prayer, are the presence and the truth of God.

8. How great soever our calamities may be, there is no one consideration
that gives us so much ease and comfort, as that of the presence of God
with us: according to that Scripture: “Fear thou not, for I am with thee:
be not dismayed, for I am thy God.” Isa. 41:10. In consideration of his
presence, we may with assurance call upon him in all places, and upon all
occasions. For though our Saviour tells us, “Thou, when thou prayest,
enter into thy closet, and when thou hast shut thy door, pray to thy
Father which is in secret; and thy Father which seeth in secret, shall
reward thee openly” (Matt. 6:6): yet we are to consider, that these words
were spoken against the hypocrites of those times, who, from a vain
ostentation, used to pray standing in the synagogues, and in the corners
of the street; but they are by no means binding on any man to pray in any
one particular place.

9. We read of the patriarch Isaac (Gen. 24:63), that he went out at the
eventide into the field to meditate. And it is plain (Luke 6:12), that our
blessed Lord went alone “into a mountain to pray, and continued all night
in prayer to God.” We may, therefore, in all places, and at any time, pray
to God; but more especially when we are alone, and not disturbed by the
conversation of others. Let us continually stir ourselves up to this
divine conversation with God, remembering the words of the Psalmist, “Thou
art near, O Lord.” Now if this be true, as it most certainly is, we cannot
do better than to be often conversing with him; according to that
Scripture, “Call ye upon him while he is near.” Isa. 55:6. “The Lord is
nigh unto all them that call upon him.” Ps. 145:18.

10. IV. So, too, the veracity of God is a strong obligation upon us to
pray, because we know, 1. That he has commanded it; “Call upon me.” Ps.
50:15. 2. That he has promised to hear us; “Before they call, I will
answer; and while they are yet speaking, I will hear.” Isa. 65:24. 3. That
he has not only promised to hear, but has actually heard the prayers of
the faithful. This is plain, from the examples of Moses, David, Samuel,
Joshua, and of Cornelius in the Acts, whose “prayers and alms ascended up
for a memorial before God.” Acts 10:4.

11. Many other examples are to be found in the Holy Scriptures. And that
thou mayest not think that, because thou art not such a one as Moses,
David, Elias, or Joshua, therefore thou shalt not be heard as easily as
they were, thou art to consider that they all were men “subject to like
passions as we are.” James 5:17.

12. Who was Cornelius? Acts, ch. 10. He was a heathen. Who was Manasseh? 2
Chron. 33:12, 13. A most grievous sinner. Yet God has promised that he
will hear the miserable. Ps. 34:7. “This poor man cried, and the Lord
heard him.” And “He will regard the prayer of the destitute, and not
despise their prayer.” Ps. 102:17. “The expectation of the poor shall not
perish for ever.” Ps. 9:18. The cases just mentioned illustrate these
promises.

13. V. But as the Psalmist adds: “Concerning thy testimonies, I have known
of old, that thou hast founded them for ever” (Ps. 119:152), this
consideration exceedingly encourages our prayers and strengthens our
faith, and is another immovable foundation of prayer. The word and promise
of God are built upon an eternal foundation, being nothing else but God
himself and his Son Jesus Christ; in him the Word of God, and the
salvation of man were founded “before the foundation of the world.” Eph.
1:4. Whatsoever is built upon an eternal basis, no temporal thing can
overturn. It is this that St. Paul had in his eye when he tells us that
neither height, nor depth, nor things present, nor things to come, nor
angels, nor principalities shall be able to separate us from the love of
God. Rom. 8:38.

14. And what greater consolation can we wish? Or who can refrain from
rejoicing, when he considers that our faith and prayer are founded upon
that which is eternal? Hence it is said, “Behold, I lay in Zion for a
foundation, a stone, a tried stone, a precious corner stone, a sure
foundation: he that believeth shall not make haste” (Isa. 28:16); or, as
St. Peter explains it, “shall not be confounded” (1 Peter 2:6): and St.
Paul, “Other foundation can no man lay, than that is laid, which is Jesus
Christ” (1 Cor. 3:11); and again, “The foundation of God standeth sure,
having this seal, The Lord knoweth them that are his.” 2 Tim. 2:19.

15. Against this foundation even the gates of hell shall not prevail.
Matt. 16:18. This, in short, is the foundation of our salvation, our faith
and blessedness, which is more secure than heaven and earth.

16. For prayer is a conversation with God—a key of heaven—a free access to
God—a familiarity with God—an opener of his mysteries—a spiritual
banquet—a heavenly enjoyment—a nurse of virtues—a conqueror of vices—a
medicine of the soul—a remedy against infirmities—an antidote against
sin—a pillar of the world—a seed of blessing—an increase of faith—a
support of hope—a parent of charity—a path of righteousness—a preserver of
constancy—an ornament of holiness—a fire of devotion—a light of
knowledge—a repository of wisdom—the strength of the soul—a remedy against
faint-heartedness—a foundation of peace—the joy of the heart—a jubilee of
the soul—a faithful companion in this earthly pilgrimage—the shield of a
Christian soldier—a rule of humility—a forerunner of honor—a nurse of
patience—a guardian of obedience—a fountain of quietness—the conquest of
devils—a comfort of the sorrowful—a triumph of the just—the joy of the
saints—a helper of the oppressed—the ease of the afflicted—the rest of the
weary—an ornament of the conscience—an advancement of graces—an acceptable
sacrifice—an encourager of mutual goodwill—the refreshment of this
miserable life—the sweetening of death—a foretaste of the heavenly
life—the earnest desire of everlasting salvation.




Chapter XXXVII.


               Reasons Why God Certainly Hears Our Prayers.


    _Thou, Lord, art good, and ready to forgive; and plenteous in
    mercy unto all them that call upon thee. Give ear, O Lord, unto my
    prayer; and attend to the voice of my supplications. In the day of
    my trouble I will call upon thee; for thou wilt answer me._—PS.
    86:5-7.


Thus saith the prophet Jeremiah, “It is of the Lord’s mercies that we are
not consumed, because his compassions fail not. They are new every
morning; great is thy faithfulness. The Lord is my portion, saith my soul;
therefore will I hope in him.” Lam. 3:22-24.

2. In these words the Holy Spirit gives us strong consolation in our
afflictions, drawn from the goodness and lovingkindness of God; without
which we should immediately be consumed. As in the natural world light and
darkness, by the appointment of God, alternately succeed each other, so do
light and darkness, joy and sorrow, in the spiritual world. Hence there is
a necessity that the light should spring up after darkness, and joy after
sorrow, in the souls of the righteous. Ps. 97:11. For both our life and
our well-being depend entirely upon the loving-kindness of God: “For in
him we live, and move, and have our being.” Acts 17:28. He is the
never-failing fountain and spring of life and happiness. His works testify
this, for by the effects we judge of the cause. Since, therefore, God is
the Maker and Creator of all things that have life, it follows that He is
LIFE itself; and as He is the original of all that is good, it follows,
that He himself is the Supreme GOOD and LOVE itself. For this reason He is
called the Living God, “Thou art the Christ, the Son of the living God”
(Matt. 16:16); not only from his essence, as being an original, necessary
Being, but also from the effects which he produces; because he giveth and
preserveth breath, and life, and motion to all things. Acts 17:25; Ps.
104:27. “Thou (O Belshazzar), hast praised the gods of silver and gold, of
brass, iron, wood, and stone, which see not, nor hear, nor know: and the
God in whose hand thy breath is, and whose are all thy ways, hast thou not
glorified.” Dan. 5:23. “They have forsaken me, the fountain of living
waters, and hewed them out cisterns, broken cisterns, that can hold no
water.” Jer. 2:13. “The Lord is thy life, and the length of thy days.”
Deut. 30:20. “The Lord is the strength of my life.” Ps. 27:1. Whence it
follows, that God is in effect the life of every living creature, and
produces and preserves life in all, according to the words of St. Paul,
“Of him, and through him, and to him are all things: to whom be glory for
ever.” Amen. Rom. 11:36. “Christ is all in all.” Col. 3:11.

3. Now though all creatures derive their life from God, yet man has
received it from his Maker in a more eminent degree; for as he is endowed
with a rational soul, it follows that he enjoys a more noble life than the
rest of the creatures. The life of angels again is more noble and glorious
than that of men, because the glory and majesty of God manifest themselves
more illustriously in them. Hence also, angels are described in 2 Thess.
1:7, as “mighty,” because they are not subject to vanity and change like
man. But the most noble life is that of Jesus Christ our Lord, because he
is _God_ and _Life_ itself; according to St. John, “This is the true God,
and eternal life” (1 John 5:20); that is, He is God of God, Light of
Light, very God of very God. (Nicene Creed.)

4. And as God is the fountain and principle of life, so he is also of all
good. For he is the supreme and eternal GOOD, and whatsoever bears the
marks and characters of good, is derived from this original. Thus, every
creature has received a small portion of the divine goodness, by which it
bears witness of its Maker, and in some manner calls upon man to do the
same. Thus the vine speaks to us, “Consider, O man, that the sweetness of
my juice, with which I cheer thy heart (Ps. 104:15), is the gift of my
Maker.” And so the bread: “That virtue, O man, by which I satisfy thy
hunger, is bestowed on me by my Creator and thine.” This is the meaning of
that saying of St. Augustine: “That God has, as it were, shed some drops
of his divine goodness upon all the creatures, that they might thereby
contribute to the happiness of man.” And the Psalmist says: “Thou crownest
the year with thy goodness; and thy paths drop fatness.” Ps. 65:11.

5. That which, in nature, we call the _goodness_ of God, is, by the
Scriptures, called the _grace_ of God; this bearing relation to the soul,
and that to the body. And as God has, by a thousand ways, discovered his
goodness in the great Book of nature, so he has, in innumerable instances,
discovered his grace and mercy in the Book of his word, all which are
completed in Christ, who is the great centre of all the treasures of
divine goodness and love that are distributed in heaven and earth.

6. Now, as it is the nature of every good being to be communicative, and
otherwise it ceases to be good (for who can tell what is good, unless it
thus discover itself?); so no man could know whether God were good and
gracious unless he had communicated his grace and goodness to others. Who
could have known the inestimable benefits of Christ as a Saviour, if he
had not so abundantly manifested his love towards us?

7. But why was God pleased to manifest his goodness, grace, and mercy to
mankind? It was for this reason: that we might believe in him, love him
above all things, and call upon him in all our troubles; and he was
pleased to make this manifestation of himself, that it might be, as it
were, the first incentive to kindle the flames of devotion in our hearts.
For how should we call on him of whom we have not heard? Rom. 10:14. As
Almighty God discovered himself to Moses, when he passed by, and he, upon
the sense of his goodness, grace, and mercy, immediately began to pray
(Exod. 34:8, 9), so has He, in like manner, manifested himself to us, and
made all his goodness pass before us, that we also might learn to praise
him.

8. But you will say, How has God manifested himself to me? If he would
show himself to me, as he did to Moses, why should I not praise him as he
did? To which I answer: This is done in Christ Jesus, in whom he
manifested all his goodness after a visible manner. “We beheld his glory,
the glory as of the only begotten of the Father, full of grace and truth.”
John 1:14. And did we but seriously consider all that our blessed Saviour
has done for us, we should, doubtless, exclaim: “The Lord, the Lord God,
merciful and gracious, long-suffering, and abundant in goodness and in
truth.”

10. And thus we see in what sense the type, which may be discerned in this
narrative of Moses, was fulfilled by the incarnation of Christ. For God,
descending from heaven in him, was pleased to make his glory pass before
us.

11. When Paul and Barnabas wrought great miracles at Athens, the heathens
cried out, “The gods are come down to us in the likeness of men.” Acts
14:11. This was their judgment of the matter; but we may in a very proper
sense say, that all the goodness and grace of God did, by Christ, come
down to us upon earth, in order that we might thereby be drawn to God, and
that the spirit of faith and prayer might be bestowed on us. For by prayer
only we obtain the grace and favor of God.

12. Let us now produce some reasons which may convince us, that God hears
our prayers.

13. And _first_, such is the power of prayer and entreaty, that they often
pacify and prevail upon, not only the compassionate and kind, but even
morose and harsh tempers; of which we have an instance in the case of the
widow, who by her continual prayers, prevailed even upon that unjust
judge, who neither feared God, nor regarded man. Luke 18:4, 5. For prayer,
as it proceeds from the spirit, and is, as it were, the strength of the
soul, has a marvellous power and influence upon the minds of others, so as
to be able to soften and mould them into any form of benevolence. Now as
God is not a harsh Being, but merciful in the highest degree, the most
sincere love, the most perfect patience, the most generous compassion, the
most ardent love itself, and in a word, the most absolute perfection; so
he cannot but be tenderly moved by the ardent and devout prayers of his
servants. Were it otherwise, it would follow, that God is not supremely
good, loving, and merciful. Now, as true as it is that he is all this; so
true it is that he is easy to be entreated by devout and humble prayer.

14. Tauler says: “God is moved with so vehement a love towards us, as if
his divinity itself depended on us, and his only aim and design were, to
discover to us the abyss of his divinity, and the fulness of his essence
and nature; so that all may belong to us, even as it belongs to him.” And
again, “We were created, and are called and invited to things immeasurably
great, and eternal; wherefore God is exceedingly displeased with us, when
we prefer the empty and trifling vanities of the world before him, who is
ready, not only to bestow all things else, but even Himself upon us.”
Again, “So great is the love of God towards us, that he will deny us
nothing: yea, he anticipates our prayers, meets us (as it were) half-way,
and courts our friendship, being a thousand times more ready to give, than
we are to receive.”

15. The _second_ argument is found in the _truth and promise of God_.
“Call upon me in the day of trouble; I will deliver thee.” Ps. 50:15.
“Thou, Lord, art good and ready to forgive; and plenteous in mercy unto
all them that call upon thee.” Ps. 86:5. The Lord, we see, is _good_; and
if this be not sufficient, he is also _ready to forgive_; and if this do
not satisfy us, he is also _plenteous in mercy_. But to whom? Even _to all
those that call upon him_. Hence, it is said, “The Lord is nigh unto all
them that call upon him, to all that call upon him in truth. He will
fulfil the desire of them that fear him; he also will hear their cry, and
will save them.” Ps. 145:18, 19; Isa. 65:24; John 16:23; Matt. 7:7, 8.
_Ask_, but rest not there; _seek_ also; neither think this sufficient, but
_knock_. “For every one that asketh, receiveth; and he that seeketh,
findeth; and to him that knocketh, it shall be opened.” “What things
soever ye desire, when you pray, believe that ye receive them, and ye
shall have them.” Mark 11:24. Compare this with Luke 11:9. And that God
will keep his promise, is as certain, as that he really is what he, in his
holy word, has declared himself to be. And that he may hear us, and pour
his abundant goodness upon us, he has commanded us to pray often, to pray
earnestly, and without ceasing. Luke 18:1; 1 Thess. 5:17.

16. A _third_ argument for our prayer, is God’s paternal tenderness, which
is thus illustrated. “If a son shall ask bread of any of you that is a
father, will he give him a stone?—If ye, then, being evil, know how to
give good gifts unto your children; how much more shall your heavenly
Father give the Holy Spirit to them that ask him?” Luke 11:11, 13. And is
not God this Father, “of whom the whole family in heaven and in earth is
named”? (Eph. 3:15) whom St. Paul calls, “The Father of mercies, and God
of all comfort?” 2 Cor. 1:3. Shall man then be merciful, and shall God,
that created that merciful heart, be unmerciful? Shall he that gave to
parents such tender affection, be without compassion himself? Why should
God call himself a Father, if he be not of a paternal disposition? So
that, in short, we must conclude, either that God is unjustly styled our
Father, or else he will hear the prayers of his children that call upon
him. Hence, it is said, “Thou, O Lord, art our Father.” Isa. 63:16. And,
“I am a father to Israel, and Ephraim is my firstborn.” Jer. 31:9. But if
the affections of a mother be so great, that she cannot but have
“compassion on the son of her womb” (Isa. 49:15), why should we think God
so void of mercy? Why should we question God’s compassions toward us, if
we approach him with penitent and contrite hearts? How do the mother’s
bowels yearn over her beloved son, when she sees him laboring under any
dangerous disease? So the Almighty God says of himself: “Therefore, my
bowels are troubled for him; I will surely have mercy upon him, saith the
Lord.” Jer. 31:20.

17. A _fourth_ argument is, the _intercession of Christ_. With what ardent
prayer did he, in the time of his humiliation upon earth, recommend his
Church to his Father, and intercede for all believers!

18. Thus, “Holy Father, keep through thine own name, those whom thou hast
given me; that they may be one, as we are. Sanctify them through thy
truth; thy word is truth. I pray not that thou shouldest take them out of
the world, but that thou shouldest keep them from the evil. Neither pray I
for these alone, but for them also which shall believe on me through their
word. Father, I will that they also, whom thou hast given me, be with me
where I am; that the love wherewith thou hast loved me, may be in them,
and I in them.” John 17:11, 17, 15, 20, 24, 26. Nor did he pray so for us
only upon earth; for even now he continues his intercessions for us at the
right hand of God. “Seeing then that we have a great high priest, that is
passed into the heavens, Jesus the Son of God;—let us come boldly unto the
throne of grace, that we may obtain mercy, and find grace to help in time
of need.” Heb. 4:14, 16; 7:26; 9:11; Rom. 8:34.

19. A _fifth_ argument is, _the testimony of the Holy Spirit_, who
“beareth witness with our spirit, that we are the children of God” (Rom.
8:16), and this witness in our hearts cannot deceive us. For if this
testimony be in us of a truth, we shall have a demonstrative evidence that
we are God’s children, and that he hears us in Christ when we pray unto
him.

20. _Sixthly_, because God and Christ are with us, and dwell in us _by
faith_, how can we suppose that God will not hear our sighs and groans?
“Thou understandest my thought afar off. There is not a word in my tongue,
but, lo, O Lord, thou knowest it altogether.” Ps. 139:2, 4. Think not,
therefore, that God is separated from thee by any distance of place, that
may hinder thy prayers from coming to him, “for he is in thee, and thou in
him.” Acts 17:28; John 17:23. Since, therefore, he lives and works in
thee, why should he not hear thy prayers? “Lord, all my desire is before
thee; and my groaning is not hid from thee?” Ps. 38:10. “Let the words of
my mouth, and the meditation of my heart, be acceptable in thy sight.” Ps.
19:14.

21. _Seventhly_, because the Holy Spirit, who is truly God, is also the
Spirit of prayer, and himself maketh intercession in us with sighs and
groanings unutterable. Zech. 12:10; Rom. 8:26. Why then shouldest thou
imagine that God will not see, hear, and regard that which he himself
works in thee? Therefore it is impossible that even the feeblest sigh
proceeding from the Holy Spirit in us, and tending towards God, can be
lost or come to nought. For as it proceeds from God, so it goes to him;
and whatsoever is in him cannot perish. The deeds are wrought in God, and
will be made manifest. John 3:21.

22. _Eighthly_, God is not forgetful like men, as “a book of remembrance
is written before him, for them that fear the Lord, and that think upon
his name” (Mal. 3:16): so that he cannot be forgetful of our prayers. God
cannot forget that which is good, nor will he call the sins of the
penitent to remembrance. So mighty and so abundant is the grace of God,
that he blots out our sins, and calls not our transgressions to mind. But
the good which he himself has wrought in us, he can never forget; for then
he must forget himself and his own works. It is therefore impossible that
God should disregard those prayers which his own Holy Spirit works in us;
any more than he can forget his word, or be unmindful of his promise.
“Since I spake against him, I do earnestly remember him still,” saith God
by the prophet. Jer. 31:20. And again, “Thou tellest my wanderings; put
thou my tears into thy bottle.” Ps. 56:8. So he assures us that “He will
ever be mindful of his covenant.” Ps. 111:5. And what is this covenant?
Nothing else but the remission of our sins, confirmed to us by the death
of Christ, and sealed by his Holy Spirit. Eph. 1:13.

23. And now, perhaps, thou wilt say, If these things are so, how comes it
to pass that God does not hear and grant my petitions? I have often
prayed, and called, and sighed, and all to no purpose.

24. Thus much, indeed, must be granted, that many a man prays a great
while for that which he does not obtain; and thence we judge that his
prayers are not heard. What then becomes of these our reasons for
believing that prayer will assuredly be heard? This is a very great trial,
and has given much disturbance to many sincere and well-disposed souls.

25. But here we must observe, that the certainty of God’s hearing our
prayers, is incontestably proved by the arguments already produced, which
are built upon an immovable foundation; whence it appears, that God does
as certainly hear our prayers, as He is (1.) merciful, and a lover of
mankind. (2.) As he is true in all his promises, yea, eternal truth
itself. (3.) As he has a fatherly tenderness for us. (4.) As Jesus Christ
is our mediator. (5.) As God and Christ dwell in us; which are all truths
so certain and evident, that no believing heart ought to question them.

26. But we complain that God does not presently give us what we ask for,
and, therefore, that our prayers are not heard. For this two reasons may
be given: 1. That God hears our prayers, regarding more our happiness than
our desires. 2. That he reserves to himself the liberty of bestowing the
blessings which we ask, either upon our bodies or our souls, as he shall
think most proper. Thus, perhaps, we ask of God some temporal blessings,
who seeing them to be unfit for us, gives us spiritual ones; by which
means we not only receive what we prayed for, but so much the more, as the
good of the soul is to be preferred to that of the body. For as the soul
is much more noble than the body, and spiritual blessings are more
excellent than earthly; so much better is it for us, that God should give
us his eternal and spiritual blessings rather than those transitory and
fading enjoyments in which we are generally most delighted. He hears our
prayers, not always with respect to our bodies, but to our souls; which is
of far greater importance. If it should please God to visit you with some
bodily disease, and you pray for health, doubt not; your prayers will be
heard, and you shall certainly enjoy, if not the health of your body, yet
the health of your soul, which is much to be preferred. Every man in his
sound senses must think so. What advantage would it be to have the body in
health, but a sinful, distempered soul, liable to eternal death? When it
is well with the soul, a man may say with David, “Whom have I in heaven
but thee? and there is none upon earth that I desire besides thee. My
flesh and my heart faileth: but God is the strength of my heart, and my
portion forever.” Ps. 73:25, 26. And with the suffering Job, “I know that
my Redeemer liveth.” Job 19:25. And from Him the soul may derive life.
Therefore David, comparing spiritual blessings with earthly, tells us:
“The law of thy mouth is better unto me than thousands of gold and
silver.” Ps. 119:72.

27. But, perhaps, you will say that you pray for both; the health of your
soul as well as of your body; and for spiritual blessings, as well as
temporal. To this the Lord himself answers thee, “My grace is sufficient
for thee” (2 Cor. 12:9); which was the reply given to St. Paul, though he
had desired to be answered in his own way. And thus it appears, that God
always hears our prayers, if not with regard to our bodies, yet certainly
to our souls.

28. Besides, God has reserved to himself the liberty of accomplishing our
desires either in this world, or the next, as he shall deem most proper.
Wherefore if thou dost not receive the blessings for which thou prayest,
consider that it is not good for thee to enjoy them here, but that the
answer to thy prayers is reserved for the other life, which is more noble
and durable, and more capable of pure enjoyments than this. There the Lord
will bestow on thee a thousandfold, for all that He seemed to deny thee
here. As He cannot forget our prayers, so He cannot fail to answer them
graciously; if not in this life, yet certainly in that which is to come.
As many prayers as thou offerest up here, so many blessings shalt thou
receive hereafter; for then “we shall reap if we faint not.” Gal. 6:9.
Then will the Lord say to the believing soul, “Behold thy prayer which
thou offeredst to me. See, here is that for which thou didst pray, and a
thousand times more than thou didst desire.” And for this time of
retribution we must patiently wait.

29. That man would be a very foolish husbandman, who would expect to reap
as soon as he had sown; and who, when he had done this, would cry out with
tears, that he had sown much seed, but could see no sign of harvest. Thou
fool! wait till the season of harvest arrives, and then thou shalt receive
the fruits of thy labor with a blessed increase. These are the complaints
which many people make: “I have prayed,” says one, “so often; I have so
often sighed from the bottom of my soul; but I see no prospect of being
heard, so that all my prayers, and sighs, and tears, are in vain.” Ah,
impatient soul! Thou hast scarcely sowed, and dost thou already talk of
harvest? Wait for the precious harvest of eternal life, and thou shalt
reap an abundant crop of glory! “For whatsoever a man soweth, that shall
he also reap.” Gal. 6:7. There thou shalt gather with joy the fruit of the
numerous prayers, which, as so many precious seeds, thou hast sown in
tears. Psalm 126:5. This is the word and promise of God, which shall
certainly be fulfilled, either here or in the other world. Thus, when thou
art taking thy last sad farewell of a dying child, husband, wife, or
friend, thou must consider that this is the season in which the bodies of
thy friends, and thine own also, are, as it were, to be sown and committed
to the earth; but that the harvest of the resurrection is at hand, when
“the angels, the reapers, shall gather the sheaves, and put them into
barns.” Matt. 13:30, 39. There we shall find that our prayers, sighs, and
tears were not lost, but only sent beforehand, to be received again with
usury, finding all things in God that ever our souls could conceive or
desire. So the promises of God, and the arguments produced to sustain
them, shall stand firm and unshaken in Christ Jesus, to be eternally
fulfilled to all believing souls, to their everlasting joy and salvation,
for which we shall render eternal thanks and praises to God.




Chapter XXXVIII.


            Seven Helps Or Aids For Our Infirmities In Prayer.


    _Likewise the Spirit also helpeth our infirmities: for we know not
    what we should pray for as we ought: but the Spirit itself maketh
    intercession for us with groanings which cannot be uttered. And he
    that searcheth the hearts knoweth what is the mind of the Spirit,
    because he maketh intercession for the saints according to the
    will of God._—ROM. 8:26, 27.


Since our prayers are, alas! very weak and imperfect, let us see what
assistance God has given us in his holy word, in order to help us in that
duty.

2. The _first_ help is our only Mediator and Advocate, Jesus Christ, the
Son of God. 1 John 2:2. He is our advocate, and pleads our cause before
God, when we are hardly able to express what we want. He is therefore
called the _Logos_, or the eternal _Word_ of the Father, because God by
him has discovered his will to us; as He is also called the Mediator,
because He pleads our cause before God. A type of Him we have in Moses,
the mediator of the Old Testament; to whom the people, flying from the
face of God in Mount Sinai, said, “Speak thou with us” (Exod. 20:19). And
when Moses complained that he was slow of speech, and of a slow tongue,
when he was commanded to appear before Pharaoh; God tells him, “Aaron, thy
brother, can speak well. He shall be to thee instead of a mouth.” Exod.
4:10, 14, 16. So we also, when we should pray, are dull and slow of
speech, and therefore we must fly to Christ, our heavenly Aaron, who is to
us instead of a mouth. The same thing is expressed to us by the
mercy-seat. Exod. 25:17, 21. Therefore Christ commands us to pray in his
name (John 16:23), who is our eternal High Priest, having an everlasting
priesthood (Heb. 7:16), interceding for us (Rom. 8:34), “in whom we have
boldness, and access with confidence by the faith of him.” Eph. 3:12.

3. The _second_ help is God the Holy Ghost. “I will pour upon the house of
David, and upon the inhabitants of Jerusalem, the spirit of grace, and of
supplication.” Zech. 12:10. This spirit is given us as a testimony of the
divine grace, and of our adoption. Hence St. John says, “Hereby know we
that we dwell in him, because he hath given us of his Spirit.” 1 John
4:13. And St. Paul, “Ye have not received the spirit of bondage, but the
Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself
beareth witness with our spirit, that we are the children of God.” Rom.
8:15, 16. He was also typified by the anointing of the priests under the
law. Exod. 28:41; 29:7. Thus God has anointed us with the Spirit of Christ
(1 John 2:20); that we should offer to him daily the fruit of our lips.
Ps. 69:30, 31; Heb. 13:15. This Spirit of God is the author of all those
devout aspirations which we meet with, such as: “O Lord, hear; O Lord,
forgive; O Lord, hearken and do.” Dan. 9:19.

4. The _third_ help to strengthen us in prayer, is found in _the promises
of God_. “Call upon me in the day of trouble, and I will deliver thee.”
Ps. 50:15. “He shall call upon me, and I will answer him.” Ps. 91:15. See
also Ps. 145:19; Luke 11:11, 13, and 18. “Before they call, I will hear.”
Isa. 60:24. “The eyes of the Lord are over the righteous, and his ears are
open to their prayers.” Ps. 34:16. “Whosoever shall call on the name of
the Lord shall be delivered.” Joel 2:32. “Ask, seek, knock.” Matt. 7:7.
“The Lord is rich (in mercy, Eph. 2:4) to all that call upon him.” Rom.
10:12. See also Luke 11:11-13; 18:6, 7.

5. The _fourth_ help in prayer, is _the remembrance of the saints_, whose
prayers God has heard. Look at the examples of the ancients, and be
strengthened. And, indeed, we must needs be so, when we seasonably call to
mind instances of God’s providence and divine assistance. Upon this
foundation all the prophets of old built their prayers. Thus, when God was
angry with Israel for the sin of the golden calf, and said to Moses: “Let
me alone, that my wrath may wax hot against them, and that I may consume
them” (Ex. 32:10); “then Moses his chosen stood before him in the breach,”
as the Psalmist expresses it (Ps. 106:23), putting God in mind of his
former mercies, saying, “Lord, why doth thy wrath wax hot against thy
people, which thou hast brought forth out of the land of Egypt, with great
power, and with a mighty hand? Wherefore should the Egyptians speak and
say, For mischief did he bring them out to slay them in the mountains, and
to consume them from the face of the earth? Turn from thy fierce wrath,
and repent of this evil against thy people, etc. And the Lord repented of
the evil which he thought to do unto his people.” Exod. 32:11-14.

6. David had recourse to the same remedy in almost all his Psalms; putting
God in mind, as it were, of his former mercies, goodness, and
faithfulness. So Ps. 25:6, “Remember thy tender mercies.” Ps. 77:5, etc.,
“I have considered the days of old, the years of ancient times,” etc. Ps.
85:1-6, “Lord, thou hast been favorable unto thy land: thou hast brought
back the captivity of Jacob. Thou hast forgiven the iniquity of thy
people; thou hast covered all their sin. Thou hast taken away all thy
wrath; thou hast turned thyself from the fierceness of thine anger. Turn
us, O God of our salvation, and cause thine anger toward us to cease. Wilt
thou be angry with us forever? Wilt thou draw out thine anger to all
generations? Wilt thou not revive us again; that thy people may rejoice in
thee?”

7. How admirably does the prophet Isaiah use the same form of supplication
(chap. 63:10-16), putting God in mind of his former mercies, and opening,
as it were, by this key, the immense treasures of his compassion. “Where
is he that brought them up out of the sea, with the shepherd of his flock?
where is he that put his Holy Spirit within him? That led them by the
right hand of Moses, with his glorious arm, dividing the water before
them, to make himself an everlasting name? That led them through the deep,
as a horse in the wilderness, that they should not stumble? As a beast
goeth down into the valley, the Spirit of the Lord caused him to rest: so
didst thou lead thy people, to make thyself a glorious name. Look down
from heaven, and behold from the habitation of thy holiness and of thy
glory; where is thy zeal, and thy strength, the sounding of thy bowels,
and of thy mercies towards me? Are they restrained? Doubtless thou art our
Father, though Abraham be ignorant of us, and Israel acknowledge us not:
thou, O Lord, art our Father, our Redeemer; thy name is from everlasting.”

8. This prayer of the prophet is founded upon these arguments: (1.)
Because the love of God is _eternal_, therefore it will not be withheld
from _me_. (2.) I acknowledge myself to be a sinner but, at the same time,
I remember that thy grace has been extended to sinners who repented.
“Remember not the sins of my youth.” Ps. 25:7. (3.) My sins have been very
great, but let thy mercy also be great. (4.) Remember that I am the work
of thine own hands. “Remember, I beseech thee, that thou hast made me as
the clay; and wilt thou bring me into dust again? Thy visitation hath
preserved my spirit.” Job 10:9, 12.

9. The _fifth_ comfort in prayer is, _the tender love of God_ to mankind,
and his promises to help the afflicted. “Look upon mine affliction and my
pain; and forgive all my sins.” Ps. 25:18. Again, “This poor man cried,
and the Lord heard him.” Ps. 34:6. Thus we are assured that God does not
despise the miseries of the distressed, although proud men may do it. For
God judges not as corrupt man judges; he has not eyes of flesh, nor doth
he see as man seeth. Job 10:4. And as it generally happens among us, that
the more need a man has of friends, the fewer he finds; so, on the other
hand, God has a more tender and particular regard for him that is
destitute and afflicted. “The Lord is nigh unto them that are of a broken
heart, and saveth such as be of a contrite spirit.” Ps. 34:18. “Thou hast
seen it; for thou beholdest mischief and spite, to requite it with thy
hand: the poor committeth himself unto thee; thou art the helper of the
fatherless.” Ps. 10:14. And, indeed, such are the proper objects of divine
mercy. To enhance the comfort and certainty of these promises, the
Psalmist mentions various classes of the afflicted; so that none who are
in distress may despair: “The Lord executeth judgment for the oppressed;
which giveth food to the hungry. The Lord looseth the prisoners; the Lord
openeth the eyes of the blind; the Lord raiseth them that are bowed down;
the Lord loveth the righteous; the Lord preserveth the strangers; he
relieveth the fatherless and widows.” Ps. 146:7-9. To this may be referred
what the prophet Isaiah says, “To this man will I look, even to him that
is poor, and of contrite spirit, and that trembleth at my word.” Isa.
66:2. And “The expectation of the poor shall not perish forever.” Ps.
9:18. And “He will regard the prayer of the destitute, and not despise
their prayer.” Ps. 102:17.

10. The _sixth_ help is, the consideration of _God’s unspeakable
compassion_. He puts a better construction upon our prayers than we
intended, and understands our necessities more perfectly than we can
express them. He makes merciful allowance for our infirmities in prayer;
according to the words of Abraham, “Let not the Lord be angry, and I will
speak.” Gen. 18:30. Hence St. Paul says, “Blessed be God, even the Father
of our Lord Jesus Christ, the Father of mercies, and the God of all
comfort, who comforteth us in all our tribulation.” 2 Cor. 1:3. Compare
this with Ps. 103:8. By virtue of this compassion of God, none of our
prayers are in vain. God keeps an exact account of all our sighs and tears
(Ps. 56:8), for the sake of those tears which Christ our blessed Saviour
shed, who, in the days of his flesh, offered up prayers and supplications
with strong crying and tears. Heb. 5:7.

11. The _seventh_ help in prayer, is the remembrance of the _covenant of
grace_, which God has made with us. “This shall be the covenant,” etc.
Jer. 31:33. And, “The covenant of my peace shall not be removed, saith the
Lord, that hath mercy on thee.” Isa. 54:10. “Ho, every one that thirsteth,
come! I will make an everlasting covenant with you.” Isa. 55:1, 3. In this
covenant of grace the assurance that our prayers shall be heard is
contained. “Seek ye the Lord while he may be found, call ye upon him while
he is near.” Isa. 55:6.

12. What we have said upon this head, is most happily exemplified in the
prayer of Daniel. “O Lord, the great and dreadful God, keeping the
covenant and mercy to them that love him, and to them that keep his
commandments.—And now, O Lord our God, that hast brought thy people forth
out of the land of Egypt with a mighty hand, and hast gotten thee renown,
as at this day.” (Here is the putting God in mind of his former mercies.)
“Hear, O our God, the prayer of thy servant, and his supplications, and
cause thy face to shine upon thy sanctuary that is desolate, for the
Lord’s sake.” (This is pleading the name and merits of Jesus the Messiah.)
“O Lord, hear; O Lord, forgive; O Lord, hearken and do.” (These are the
groans of the Holy Spirit.) “O my God, incline thine ear, and hear; open
thine eyes, and behold our desolations” (in regard of his promise);
“because for our sins, and the iniquities of our fathers, Jerusalem and
thy people are become a reproach to all that are about us.” (Here is a
confession of sin, and an acknowledgment of misery.) “For we do not
present our supplications before thee, for our righteousnesses, but for
thy great mercies” (this is an acknowledgment of man’s unworthiness, and
of God’s mercy, which is followed with a remembrance of the covenant);
“For thy city and thy people are called by thy name.” Dan. 9:4, 15, 17,
18, 19, 16.




Chapter XXXIX.


              The Conversation Of A Believing Soul With God.


    _Wilt thou be angry with us forever? Wilt thou draw out thine
    anger to all generations? Wilt thou not revive us again: that thy
    people may rejoice in thee? Shew us thy mercy, O Lord, and grant
    us thy salvation._—PS. 85:5-7.


These words contain the familiar discourse of the devout and faithful soul
with God. Who would venture to talk so freely to an offended prince? But
so indulgent is God to a believing soul, that he gives liberty to come
freely and without restraint into his presence. As soon as the believer
enters, God asks, “What is thy desire? come near, and be not afraid.” This
is represented to us in the case of Bathsheba (1 Kings 1:16), going into
the presence-chamber of king David, and making her petition. Upon which,
the king sware unto her with an oath. So also in that of Esther, whom, so
soon as she came into his presence, the king touched with his golden
sceptre. Est. 5:1.

2. It is held to be an act of singular grace and favor, if a king
vouchsafe to talk familiarly with his subjects. It was upon this account
that the Roman emperor Titus was called _The delight of mankind_, for his
gracious treatment of all who were near him, filled them with joy. But how
much greater favor and happiness is it, that God, the Lord of lords, and
King of kings (whom the Psalmist calls, “The most high and terrible Lord,
a great King over all the earth”), (Ps. 47:2), should not only talk with
miserable men, who, as Abraham says, “are but dust and ashes” (Gen.
18:27); but should even converse kindly with rebellious sinners, who are
at enmity with him through sin. Isa. 59:2. So that when a Christian
considers, on the one hand, the greatness and majesty of God; and the
impurity, corruption, misery, and vileness of human nature on the other
hand, he cannot but cry out with David, “What is man that thou art mindful
of him? and the son of man, that thou visitest him?” Ps. 8:4. The most
righteous man living must acknowledge himself to be unworthy to converse
with God. This was the sentiment of the devout Abraham, who therefore
excuses his presuming to intercede with God for the Sodomites, saying,
“Let not the Lord be angry, and I will speak” (Gen. 18:30, 32): and yet
every time that Abraham speaks, God vouchsafes to answer. And as he is the
father of “them which are of faith” (Gal. 3:7), he gives us a notable
example of the devout soul’s conversation with God.

3. It is therefore a most certain and undoubted truth, that whensoever the
faithful soul calls upon God by prayer, he never fails to answer by the
divine consolations of his Spirit. An instance of this we have, where the
Psalmist calls upon God in these words: “Lord, thou hast been favorable
unto thy land. Thou hast forgiven the iniquity of thy people; thou hast
turned thyself from the fierceness of thine anger. Wilt thou not revive us
again? Shew us thy mercy, O Lord, and grant us thy salvation. I will hear
what God the Lord will speak.” Ps. 85:1, etc. The answer he received in
his heart; therefore he says: “His salvation is nigh them that fear him.”
Ver. 9. And as he here prays, that he may hear what the Lord God will say
concerning him; God answers him, “Hear, O my people, and I will testify
unto thee.” Ps. 50:7. The afflicted soul prays, “O Lord, rebuke me not in
thine anger.” Ps. 6:1. To which God answers, “The Lord is merciful and
gracious, slow to anger, and plenteous in mercy.” Ps. 103:8. The soul
says, “Whither shall I flee from thy presence?” Ps. 139:7. To which the
Lord answers, “Come unto me, all ye that labor, and are heavy laden, and I
will give you rest.” Matt. 11:28. The soul says, “I know, O Lord, that the
way of man is not in himself; it is not in man that walketh, to direct his
steps.” Jer. 10:23. To which it is answered, “I will instruct thee, and
teach thee in the way in which thou shalt go; I will guide thee with mine
eye.” Ps. 32:8. The believing soul prays, “Teach me thy way, O Lord; I
will walk in thy truth.” Ps. 86:11. To which the Lord answers, “I am the
way, the truth, and the life” (John 14:6); the _way_, if thou wouldest not
wander; the _truth_, if thou wouldest not be deceived; the _life_, if thou
wouldest avoid eternal death. The believing soul complains, “There is no
soundness in my flesh, because of thine anger; neither is there any rest
in my bones, because of my sin. My wounds stink and are corrupt, because
of my foolishness.” Ps. 38:3, 5. To which it is answered, “The
chastisement of our peace was upon him; and with his stripes we are
healed.” Isa. 53:5. The devout soul says, “Heal me, O Lord, and I shall be
healed: save me, and I shall be saved.” Jer. 17:14. It is answered, “Who
forgiveth all thine iniquities; who healeth all thy diseases.” Ps. 103:3.
The soul complains, and cries out: I have sinned above the number of the
sands of the sea. To which God answers by the prophet Isaiah, “I have
blotted out, as a thick cloud, thy transgressions, and as a cloud thy
sins.” Isa. 43:25; 44:22. The soul cries out, Alas! I am a grievous
sinner. And Jesus Christ answers, “I am not come to call the righteous,
but sinners to repentance.” Matt. 9:13. The soul prays, “Remember not the
sins of my youth, nor my transgressions.” Ps. 25:7. To which God answers,
“If the wicked will turn from all his sins that he hath committed, and
keep all my statutes, and do that which is lawful and right, he shall
surely live, he shall not die. All his transgressions that he hath
committed, they shall not be mentioned unto him.” Ezek. 18:21, 22. The
soul cries out, “Wash me thoroughly from mine iniquity, and cleanse me
from my sin.” Ps. 51:3. To which God answers, “Though your sins be red
like crimson, they shall be as wool.” Isa. 1:18. “Lord, enter not into
judgment with thy servant; for in thy sight shall no man living be
justified.” Ps. 143:2. To which it is answered, “God sent not his Son into
the world, to condemn the world; but that the world through him might be
saved. He that believeth on him is not condemned.” John 3:17, 18. The soul
prays, “Create in me a clean heart, O God, and renew a right spirit within
me.” Ps. 51:10. To which it is answered, “A new heart also will I give
you, and a new spirit will I put within you, and cause you to walk in my
statutes.” Ezek. 36:26, 27. The soul says, “I am bowed down greatly; I go
mourning all the day long.” Ps. 38:6. To which it is answered, “The Lord
hath sent me to comfort all that mourn.” Isa. 61:2. It is said, “Look upon
mine affliction and my pain.” Ps. 25:18. And it is answered, “To him will
I look, that is poor, and of a contrite spirit.” Isa. 66:2. “Thou tellest
my wanderings.” Ps. 56:8. To which the Lord answers, “The very hairs of
your head are all numbered.” Matt. 10:30. The soul cries out, “When shall
I come and appear before God?” Ps. 42:2. To which is answered, “Where I
am, there shall also my servant be.” John 12:26. The soul complains, “How
long, O Lord, wilt thou forget me? forever? How long wilt thou hide thy
face from me? How long shall I take counsel in my soul, having sorrow in
my heart daily? How long shall mine enemy be exalted over me?” Ps. 13:1,
2. To which is answered, “For a small moment have I forsaken thee; but
with everlasting kindness will I have mercy on thee.” Isa. 54:7, 8.
Compare thy present suffering with God’s eternal grace. Wait for the
promise, which, though late, will surely be fulfilled at last. Hab. 2:3.
The soul says, “Thou art my God; be not far from me; for trouble is near;
for there is none to help.” Ps. 22:10, 11. To which it is answered, “I
will be with him in trouble; I will deliver him, and honor him.” Ps.
91:15. The soul prays, “Lighten my eyes, lest I sleep the sleep of death.”
Ps. 13:3. To which it is answered, “I will ransom them from the power of
the grave; I will redeem them from death.” Hosea, 13: 14. The soul says,
“I have a desire to depart, and to be with Christ.” Phil. 1:23. To which
Christ answers, “To-day shalt thou be with me in paradise.” Luke 23:43.

4. In a word, the Holy Scripture is nothing else but a conversation of the
devout soul with God. Whenever the soul raises itself to God, and spreads
its misery and complaints before him, then God answers it by some internal
comfort, or by the words and promises of the Holy Scriptures.




Chapter XL.


            A Conversation Between Faith And The Mercy Of God.


    _Mercy and truth are met together; righteousness and peace have
    kissed each other._—PS. 85:10.


The goodness of God comes forth to meet us, and gives merciful answers to
the prayers of faith; “for mercy shall compass us about.” Ps. 32:10. It
calls to us: “Return, saith the Lord, and I will not cause mine anger to
fall upon you: for I am merciful, and I will not keep anger forever. Only
acknowledge thine iniquity, that thou hast transgressed against the Lord
thy God.” Jer. 3:12, 13. To which faith answers, “Have mercy upon me, O
God, according to thy lovingkindness; according unto the multitude of thy
tender mercies, blot out my transgressions.” Ps. 51:1. Mercy calls, “Him
that cometh to me, I will in no wise cast out.” John 6:37. Faith answers,
“Draw me; we will run after thee.” Cant. 1:4. Mercy says, “The Lord hath
sent me to bind up the broken-hearted, to comfort all that mourn.” Isa.
61:1, 2. Faith answers out of Psalm 51:12: “Restore unto me the joy of thy
salvation; and uphold me with thy free Spirit.” Mercy says, out of Isaiah
43:25 and 44:22, “I have blotted out as a thick cloud, thy transgressions,
and, as a cloud, thy sins.” Faith answers out of Psalm 25:18, “Look upon
mine affliction and my pain, and forgive all my sins.” Mercy comforts us
and says, out of Psalm 103:13, “Like as a father pitieth his children, so
the Lord pitieth them that fear him.” To which faith answers, out of
Isaiah 64:8, “But now, O Lord, thou art our Father.” Mercy says, “Come
unto me.” Matt. 11:28. Faith answers, “Unto thee, O Lord, do I lift up my
soul.” Ps. 25:1. Mercy says, “Thou hast played the harlot with many
lovers; yet return again to me, saith the Lord.” Jer. 3:1. Faith answers,
“I will arise and go to my Father, and will say unto him: Father, I have
sinned against heaven, and before thee, and am no more worthy to be called
thy son; make me as one of thy hired servants.” Luke 15:18, 19. Mercy
says, “This my son was dead, and is alive again; he was lost, and is
found.” Luke 15:24. To which faith answers, “I have trusted in thy mercy;
my heart shall rejoice in thy salvation.” Ps. 13:5. Mercy proclaims, out
of Isaiah 55:1, “Ho, every one that thirsteth, come ye to the waters.” To
which faith answers, “As the hart panteth after the water-brooks, so
panteth my soul after thee, O God. My soul thirsteth for God, for the
living God; when shall I come and appear before God?” Ps. 42:1, 2. Mercy
says, “Who forgiveth all thine iniquities; who healeth all thy diseases.”
Ps. 103:3. Faith exclaims, “Enter not into judgment with thy servant.” Ps.
143:2. Mercy says, “I am the way, the truth, and the life.” John 14:6.
Faith answers, “Shew me thy way, O Lord; teach me thy paths. Lead me in
thy truth, and teach me.” Ps. 25:4, 5. Mercy promises, “I will ransom them
from the power of the grave: I will redeem them from death: O death, I
will be thy plagues; O grave, I will be thy destruction.” Hosea 13:14.
Faith answers, “He that is our God, is the God of salvation; and unto God
the Lord belong the issues from death.” Ps. 68:20. Mercy says, “I am the
resurrection and the life; he that believeth in me, though he were dead,
yet shall he live.” John 11:25. To which faith answers, “I know that my
Redeemer liveth, and that he shall stand at the latter day upon the earth:
and though after my skin worms destroy this body, yet in my flesh shall I
see God.” Job 19:25, 26. Mercy says, “Fear thou not; behold, I have graven
thee upon the palms of my hands.” Isa. 41:10; 49:16. “Thou art mine;
neither shall any man pluck thee out of my hand.” John 10:28. To which
faith answers, “Into thine hand I commit my spirit; thou hast redeemed me,
O Lord God of truth.” Ps. 31:5.




Chapter XLI.


   The Great Benefits, And The Great Efficacy Of Praise Offered To God.


    _In the day of my trouble I sought the Lord. I call to remembrance
    my song in the night; I commune with mine own heart._—PS. 77:2.


This passage is an excellent rule of life, teaching every man how to
conduct himself under the cross. As the word of God is the rule of our
life in prosperity, according to the Psalmist: “I will instruct thee and
teach thee in the way which thou shalt go: I will guide thee with mine
eye” (Ps. 32:8); and “Thou shalt guide me with thy counsel, and afterward
receive me to glory” (Ps. 73:24): yea, moreover, as the word of God ought
to be the rule of our faith, as the Psalmist tells us, “Thy word is a lamp
unto my feet, and a light unto my path” (Ps. 119:105): and “Hold up my
goings in thy paths, that my footsteps slip not” (Ps. 17:5)—so also ought
it to be our rule and direction in bearing the cross, as David teaches us,
saying, “In the day of my trouble I sought the Lord;” that is, I will look
up to God, who has laid this cross upon me, and beg of him comfort and
assistance in the day of my trouble.

2. Hence may every Christian learn, when he is in affliction, not to fix
his thoughts too much upon the immediate causes or instruments of his
sufferings; but to lift up his heart to God; to apply to himself the
divine promises; to pray and sing praises to his God: and these are the
true and certain consolations of an afflicted soul. David says, “In the
day of my trouble I sought the Lord.” As a mind oppressed with grief eases
itself by communicating its troubles to a faithful friend, so is our
afflicted spirit refreshed and comforted when we offer prayer and
thanksgiving to God. Thus David “called to remembrance his song in the
night, and communed with his own heart” (Ps. 77:6); that is, when it was
night he longed earnestly for the morning, that he might rise and comfort
his weary soul by prayers and thanksgiving unto God his Comforter: in the
mean time, he communed with his own heart, and poured out his soul in
secret; and God, who saw and heard in secret, who understood even the most
secret sighs and breathings of his dejected spirit, comforted,
strengthened, and refreshed him.

3. Amongst other things that may be learned from this beautiful passage of
the Psalmist, this is one, that the singing of holy hymns and praises to
God, proceeding from a truly devout soul, are attended with great
advantages and spiritual blessings.

4. The truth of this appears, 1. From nature itself. 2. From the efficacy
of prayer. 3. From the examples found in the Old Testament. 4. From the
examples in the New. 5. From the examples of holy men in both, who were by
this means filled with the Holy Ghost. 6. From the nature and properties
of the Psalms. 7. From the frequent use of the blessed Psalms among the
ancients, whenever they were under any adversity. All these considerations
prove that there is a great virtue or efficacy in psalms and hymns of
praise. By this I would not be understood to mean nothing but bare words
and empty sounds, void of faith and devotion; but rather such a vigorous
faith, such an ardent devotion, as may break forth into holy hymns and
spiritual songs, singing and making melody in the heart unto the Lord. Let
us briefly describe this subject.

5. As to the first, namely, the book of the world, or nature, it is clear
that the praise of God is the great end of the whole creation. That this
is the grand employment of the angelical choirs, appears from many
passages in the Revelation of St. John, as also from Isaiah 6:3 and the
148th Psalm; which, inviting all creatures to praise God, for whose glory
they were created, begins with the angels (ver. 2), “Praise ye him, all
his angels; praise ye him, all his hosts.” From the angelical he descends
to the sidereal world, saying, “Praise ye him, sun and moon: praise him,
all ye stars of light.” To which may be referred the words of Job (chap.
38:7): “When the morning stars sang together.” Thence he descends to the
sea, calling on the waters, and all the numerous inhabitants of the
waters, to praise the God that made them. Thence looking up to the regions
of the air, he calls to “the fire and hail, snow and vapor, stormy wind
fulfilling his word.” Thence he passes to the earth: “mountains and all
hills; fruitful trees, and all cedars.” Thence to the living creatures:
“beasts, and all cattle; creeping things and flying fowl.” Thence to men,
beginning with the rulers of the world: “kings of the earth, and all
people; princes, and all judges of the earth. Both young men and maidens,
old men and children, praise the name of the Lord.” And lastly, to the
church of God, “his saints, a people near unto him—praise ye the Lord.”

6. The second argument was the efficacy of the prayer of faith. This is
attested by the word of God, the examples of holy men, and daily
experience. For we are assured by all the promises of God, that not one
devout prayer, not one sigh or tear, comes from us in vain. “Put thou my
tears into thy bottle.” Ps. 6:9; 56:8. “They that sow in tears shall reap
in joy.” Ps. 126:5. “The Lord is nigh unto all them that call upon him, to
all that call upon him in truth.” Ps. 145:18. Nothing, indeed, in this
world can be successful without prayer; forasmuch as every good and every
perfect gift cometh down from God, and must be asked of him. Without
constant prayer a man can neither live nor die in peace. Now, as the
offering of praise to God is nothing else but the prayer of a devout soul
overflowing with divine joy, in which holy men of God have celebrated and
conveyed to posterity the mercies and wonders of God their Creator; it is
plain that the singing of praises to God is an act of devotion, full of
spiritual comfort and advantage.

7. Thirdly, this is confirmed by many examples found in the Old Testament.
Exod. 15; Deut. 32; 1 Sam. 2; Isa. 12; 26; 38; 64; Jon. 2; Hab. 3; and the
whole Book of Psalms.

8. Fourthly, this is confirmed by the examples of the New Testament;
especially those two divine hymns of Mary and Zacharias (Luke 1:46, 68),
of which the Christian Church has appointed one to be sung in the morning,
and the other in the evening, as a morning and evening sacrifice unto God;
thereby instructing us, that singing psalms and praises unto God ought to
begin and end the day. Such, too, is the exhortation of the Psalmist, “It
is a good thing to give thanks unto the Lord, and to sing praises unto thy
name, O Most High: to shew forth thy lovingkindness in the morning, and
thy faithfulness every night.” Ps. 92:1, 2. But why such lovingkindness
“in the morning”? Because “it is new every morning.” Lam. 3:23. And why
such “faithfulness every night”? Because “the Lord, that neither
slumbereth nor sleepeth,” is our guardian by night. Ps. 121:3. To this we
may add what we are told by St. Matthew (chap. 26: 30), that Jesus Christ
himself at his last Supper, sung a hymn with his disciples. And St. Paul
says to the Ephesians (chap. 5:18, 19), “Be filled with the Spirit;
speaking to yourselves in psalms, and hymns, and spiritual songs, singing
and making melody in your heart to the Lord; giving thanks always, etc.”
And again: “Let the word of Christ dwell in you richly in all wisdom;
teaching and admonishing one another in psalms, and hymns, and spiritual
songs, singing with grace in your hearts to the Lord.” Col. 3:16, 17. And
St. James says, “Is any among you afflicted? let him pray. Is any merry?
let him sing psalms.” James 5:13.

9. Fifthly, by the praises offered to God by the holy men of the Old
Testament and the New, who were filled with the Holy Ghost. Of this we
have two instances. First, when Samuel had anointed Saul to be king, he
gave him a sign, saying, “Thou shalt meet a company of prophets with a
psaltery, and a tabret, and a pipe, and a harp, before them; and they
shall prophesy. And the Spirit of the Lord will come upon thee, and thou
shalt prophesy with them, and shalt be turned into another man.” 1 Sam.
10:5, 6. The second is, when Saul had sent messengers to take David, they
met several companies of prophets, and both they and Saul himself began to
prophesy. 1 Sam. 19:19-24. Similar to this is that which we read
concerning Elisha (2 Kings 3:15), that when the minstrel began to play,
that holy man prophesied.

10. In the Old Testament there were several kinds of divine music; some of
trumpets, some of psalteries and harps, some of cymbals, and other kinds
of musical instruments. From this some imagine that the _Songs of
Degrees_, as some of the Psalms are called, took their names. For they did
not sing all the Psalms to the same instrument, but adapted their
instruments to their subject, whether it were cheerful or sorrowful. All
these various kinds of music with which, under the Old Testament, they
sang praises unto God, being a part of the external ceremonial service,
have now ceased; and our spirit, soul, mind, and mouth are become the
trumpet, psaltery, harp, and cymbal of God. To which St. Paul alludes,
when he says, “Singing with grace in your hearts to the Lord.” Col. 3:16.
By which expression we are by no means forbidden, either in public or
private, to praise God with voices or instruments of music; but it
requires that all this be done with true devotion, in the spirit, and from
the heart, lest religion should be thought to consist in empty sounds and
the external pomp of divine service. For the New Testament, see, for
example, Acts 4:24-31.

11. Sixthly, the nature and properties of the Psalms prove the same thing.
Some of them are supplicatory, others consolatory; some penitential,
others doctrinal; and, lastly, others prophetical: from which variety of
style and intention the devout soul may reap a correspondent variety of
comforts and benefits.

12. Seventhly, we are instructed by the examples of Moses and David that
songs of praise were used upon different occasions. As (1) _Against
enemies_. These may be called prayers for protection. Such is Psalm 68,
which the man of God sang when he was advancing against his enemies: “Let
God arise, let his enemies be scattered.” Some think that Psalm 91 was
composed by David in the time of that great pestilence, which, in the
space of three days, swept away 70,000 men. 2 Sam. 24:15. And I doubt not
that many a man has been protected in national calamities by a proper use
of this Psalm. (2) _In time of victory over enemies._ These we may call
Psalms of victory. Thus David, when he had gained six victories, composed
the 18th Psalm, as may be gathered from 2 Sam. 22: 1. So Jehoshaphat
marched against the Moabites with singers going before him, who were to
bless and praise the Lord with a loud voice; and he conquered. 2 Chron.
20:21, etc. (3) _In great calamities._ Thus we read (1 Sam. 21:13) that
David, when he changed his behavior before Achish, composed the 34th
Psalm, as appears by the title. So he sang Psalm 3, when he fled from
Absalom. So when the apostles, in great difficulties, prayed in the words
of the 2d Psalm, “the place was shaken where they were assembled
together.” Acts 4:31. And these are Psalms of mourning or lamentation. (4)
There are also eucharistical Psalms. So David sung the 105th Psalm before
the ark of the covenant. 1 Chron. 17:16. (5) There are complaining Psalms,
as the 102d appears to be by the inscription; also some against
calumniators, as the 4th, 7th, 52d; also against diseases, as the 30th.

13. Thus much concerning the efficacy and admirable benefits of divine
hymns and thanksgivings. Whence it appears that it is the duty of a
Christian to praise God as well as to pray to him every day. For (1), it
being the constant employment of the holy angels to bless and praise God,
when the Church on earth does the same, there arises thence a divine and
heavenly communion betwixt the Church on earth and the Church in heaven;
fulfilling, in some measure, that petition of the Lord’s prayer, “Thy will
be done in earth, as it is in heaven.” Matt. 6:10. Come, then, ye devout
souls, and when ye retire into your closets to pour out your souls before
God in secret, remember also to praise him with a Psalm of thanksgiving.
(2) Moreover, it would be quite proper, and becoming a Christian, to
accustom children, from their infancy, to sing psalms and praises unto
God, according to the Psalmist, “Out of the mouth of babes and sucklings
hast thou ordained strength, because of thine enemies” (Ps. 8:2): the
advantage of which, is expressed in the following words—“that thou
mightest still the enemy and the avenger.” (3) We are encouraged to this
duty by God’s gracious acceptance of it, and delight in it; upon which
account the Psalmist calls upon him, saying, “Thou art holy, O thou that
inhabitest the praises of Israel.” Ps. 22:3. (4) Experience itself teaches
us that by divine hymns we kindle flames of devotion in our souls, and
receive rich returns of spiritual joy, lively comfort, solid peace, and
rest in God.




Chapter XLII.


      The Reasons For Which We Ought Daily To Offer Praises To God.


    _Praise ye the Lord, O give thanks unto the Lord; for he is good:
    for his mercy endureth forever._ PS. 106:1; 107:1; 118:1.


Thus saith the devout David, “Seven times a day do I praise thee, because
of thy righteous judgments” (Ps. 119:164); that is, many times in a day do
I sing praises in honor of thy holy name. By this he teaches us, that a
man cannot spend his time better than by retiring at least once a day into
his closet, and praising God in secret. Yea, though his hands be employed
in labor and business, yet may he, in the quiet stillness of his heart,
offer up his praises unto God wheresoever he is. For the prayer of a true
Christian is not confined to any certain time or place, since he worships
“in spirit and in truth” (John 4:23); and the Spirit is not circumscribed
by any limits of time or place. To which also relates the admonition of
St. Paul, when he commands us “to sing with grace in our hearts to the
Lord” (Col. 3:16); that being, indeed, the fittest place wherein God may
be praised.

2. But as we are by nature dull and inactive in the discharge of this
duty, therefore God has given us, in his Word, certain helps to quicken
us.

3. The first of these is _his own command_. He made us, his servants and
creatures, for his own glory, as we ourselves appoint servants to manage
business for us. He, therefore, who does not daily praise God, was created
by him in vain, and cannot be his servant. Hence we are commanded, over
and over again, in Holy Scripture, above all things, to praise God. Thus,
“Praise ye the Lord. Praise him, O ye servants of the Lord.” Ps. 113:1. “O
give thanks unto the Lord.” Ps. 118:1. “Thou shalt glorify me.” Ps. 50:15.
This is an argument to us, that the chief part of our religious worship,
our chief service in this world, and our happiness in the next, consist in
the exercise of praise and thanksgiving; upon which account we ought to
esteem it our greatest happiness and most honorable employment. So the
holy Psalmist says, “My soul shall be satisfied as with marrow and
fatness; and my mouth shall praise thee with joyful lips.” Ps. 63:4. And
again, “Delight thyself in the Lord, and he shall give thee the desires of
thine heart.” Ps. 37:4. O how truly happy, then, and blessed is he who is
come to such perfection of divine worship as to delight in the Lord, and
to be continually offering praises and thanks! “He shall be satisfied with
the goodness of thy house, even of thy holy temple.” Ps. 65:5. If we think
it an honorable thing to be employed in the service of any earthly prince,
how much more ought a man to rejoice when he considers that he may be
admitted to the service of the Lord of lords, and King of kings, being, in
his own nature, no better than dust and ashes, and a poor sinner! This
single consideration ought to be of sufficient weight to encourage him to
praise God daily.

4. Secondly, _the advantages that a man derives from this exercise_, is
another argument. For since God has no need of our praises, and is neither
the better nor the worse for our obedience or neglect; and since the most
acceptable praise which we can offer him is, at best, but the fruit of
“unclean lips” (Isa. 6:5), as the prophet Isaiah speaks, it follows that
the advantage redounds only to ourselves, as being the means of drawing
down upon us the favor and blessings of heaven: a thankful heart being the
proper receptacle of divine grace. This, in short, is that which brings
God down into our souls, and makes us truly the living temples of the Holy
Ghost; and where God is, _there_ is the fulness of divine blessing.
Moreover, by the daily exercise of thanksgiving, we keep up communion with
the blessed choirs of triumphant saints and angels in heaven. They are
incessantly singing the praises of God above; whilst we below, by the same
exercise, are conquering, by degrees, the enemies of our salvation (Ps.
18:29), till at length, by a constant practice of this divine duty, we are
filled with an immovable assurance that we are united to God, and that we
shall be for ever happy with him in heaven, according to the promise of
our blessed Lord, “Where I am, there shall also my servant be.” John
12:26. And now, would to God that wretched man would so lay these
considerations to heart, and so sincerely endeavor to practise them, that
every soul might become, in truth, a house of prayer!

5. Thirdly, we are encouraged to the daily practice of thanksgiving, from
the consideration of _the compassion, the lovingkindness, and everlasting
goodness of God_. This is an argument continually inculcated in the Book
of Psalms, to teach us that the chief and fundamental reason why we ought
continually to bless and praise God, is, because he is good and gracious,
and “his mercy endureth for ever.” No heart of man can conceive, nor
tongue express, the height and depth of that love which disposes the great
and mighty God to show himself thus loving and merciful to wretched
mankind, who are dust and ashes, laden with iniquities, and ungrateful to
God; and that he not only continues his wonted mercies to them,
notwithstanding their repeated provocations; but is also perpetually
dispensing fresh showers of blessings upon the whole rebellious race. And
this is what every man must needs experience in himself. Look into thine
own soul, whosoever thou art; what canst thou find there but misery and
sin? Yet God continues merciful and long-suffering, is slow to anger, and
not willing to punish thee as thy sins have deserved. This is a degree of
mercy which, as thy own heart must confess, no man living does or can
exercise towards his brethren. We cannot so long forbear to punish those
that have offended us; and when we punish, mercy seldom pleads for the
criminal, till we are satiated with vengeance; whereas the rod of God is
often lifted up, but his mercy averts the impending stroke, and rescues
the sinner from punishment. So that every man must confess that the
punishments of heaven are not only less than we deserve, but are always
qualified with a double portion of mercy. Whence it follows, that God is
essentially and truly LOVE, which every man daily experiences in himself.

6. Read the Holy Scriptures and see how tenderly, yea, how affectionately
God vouchsafes to deal with mankind, so that no father or mother upon
earth can be more indulgent to their darling child. Thus, “Is Ephraim my
dear son? is he a pleasant child? For since I spake against him, I do
earnestly remember him still; therefore, my bowels are troubled for him; I
will surely have mercy upon him, saith the Lord.” Jer. 31:20.

7. God not only bestows his favors plentifully both on our souls and
bodies, but also does it with so much tenderness and good will, that, as
he himself says, “He rejoices over us to do us good” (Jer. 32:41); as if
he were glad to find men willing to be happy in the blessed manifestations
of his love; which is, indeed, the truest demonstration that it is
sincere. Were not God thus merciful, our very being would soon be at an
end, which nothing but his infinite mercy can sustain; yea, “His
lovingkindness is better than life itself” (Ps. 63:3), which “compasseth
us about” (Ps. 32:10), as tender mothers embrace their helpless infants.

8. The same goodness of God discovers itself in all his creatures; in
which, as in a glass, we may contemplate the wonderful riches of divine
mercy: “The earth is full of the riches of God.” Ps. 104:24. For whose
sake was all that is good, both in heaven and earth, created? Not for Him
certainly, who is Himself all-sufficient, and stands not in need of any
creature. The sun, moon, and stars serve not to enlighten him; the fire,
the air, the earth, and water do him no service, but us. And when he
“fills our hearts with food and gladness” (Acts 14:17), it is his goodness
that we taste, it is his bounty that feeds and nourishes us. He it is that
gives us healthy and sound bodies, which are more valuable to us than an
empire. If it should please God to turn the water into blood, as he did in
Egypt (Exod. 7:20), we could not, with all our boasted treasure, purchase
one single drop to relieve our greatest necessities. Or should he, as he
did once (Exod. 10:22), cover the earth with thick darkness, no prince
upon earth could, with all his riches, purchase one single gleam of light.
Or what would all the world signify to him that should but for one moment
be deprived of the benefit of the air? All these are very great blessings
of God, but because they are common, few are so sensible of them as to be
thankful for them. Reflect, moreover, on the mercies of redemption and
sanctification, in which the goodness and grace of God so transcendently
appear, that eternity itself would be too short to praise and magnify
these blessings as we ought. To redeem a lost world is much more glorious
than to create it at first; and to regenerate a man by a spiritual new
birth, more wondrous than at first to produce him by a natural birth.
Lastly, whosoever will carefully consider the works and providence of God,
may read the plain characters of his mercy and love in every part of the
creation.

9. Dull, ungrateful creatures that we are, how apt are we to forget our
benefactor, and despise the hand that blesses us! God is thus led in mere
mercy to use the rod of discipline, and to take away our worldly comforts
from us, in order thereby to reduce us to a sober sense of ourselves, and
of our dependence on him, to whom all our thanks are due. Thus God speaks
by the prophet Hosea, “She did not know that I gave her corn, and wine,
and oil, and multiplied her silver and her gold: therefore will I return,
and take them from her.” Hosea 2:8. So that the _cross_ is, as it were,
the light by which we see and discover the true value of divine blessings,
and who it is that bestows them. For ingratitude is the greatest degree of
blindness, and the highest affront against God. And since the whole world
is full of the glory of God, much more ought the heart of man to be full
of it.

10. Indeed the excellency of the divine love discovers itself chiefly in
this, that he bestows his favors even upon rebels and enemies. “For he
maketh his sun to rise, and sendeth his rain on the just and on the
unjust.” Matt. 5:45.

11. The goodness and mercy of God herein appear still more illustrious,
that though we continue ungrateful, and our hearts “cast forth wickedness
as a fountain casteth forth her waters” (Jer. 6:7), yet he still strives
to conquer our ingratitude by his goodness, and does not take his mercy
from us; as the Psalmist says, “His mercy endureth forever.” Ps. 136:1. So
that as the heart of man is, as it were, an abyss of iniquity (Jer. 17:9),
so God is an abyss of mercy, an ever-flowing fountain of goodness, so much
superior in kind, as well as in degree, to that of any created being, that
he doeth nothing but good, and receives nothing in return but evil; which
the uncreated and infinite Good alone could do or suffer. And when,
provoked by our wickedness, he seems sometimes to lay aside his mercy, and
“in anger to shut up his tender mercies” (Ps. 77:10), yet even that is
nothing but paternal resentment, not tending to destruction, but so
tempered with compassion, that mercy triumphs over judgment. So, “If his
children forsake my law, I will visit their transgressions with the rod:
nevertheless my lovingkindness will I not utterly take from him.” Ps.
89:30-33. And, “In wrath remember mercy.” Hab. 3:2. So, too, we read, “He
doth not afflict willingly the children of men.” Lam. 3:33. For punishment
is, as it were, contrary to his nature and essential goodness. For though
the Scriptures often speak of _God’s being angry_, yet such expressions
are used, after the manner of men, only in compliance with the weakness of
human capacities. Yea, God is never angry with his faithful servants; but
only with wicked and obstinate sinners; and when he corrects the former in
mercy, he punishes the latter in his wrath; for “the wrath of God abideth
on them.” John 3:36. Hence David prays, “O Lord, rebuke me not in thine
anger.” Ps. 6:1. As if he had said, “Lord, chasten me with mercy, as a
tender father corrects his beloved child.” Wherefore, it is as impossible
that the mercy and goodness of God should fail or cease towards mankind
(though he sometimes afflicts us), as that the sun should actually be
extinguished by a cloud, or the vast ocean be absorbed by a sponge. “For
his mercy endureth forever.” Ps. 136:1. And this is the reason of God’s
reconciliation and forgiveness, not once or twice, but as often as the
sinner begins to repent and sue for mercy. This mercy does not last for a
few hours, or a few days only, but forever; so that the entire nature and
essence of God, infinite as it is, is nothing else but LOVE. No sooner
does the sinner sincerely pray for pardon, but the merciful God freely
bestows it, yea, he is more willing and ready to pardon, than we to ask
it.

12. Now if God pours his blessings upon us so plentifully in this life,
that we taste and enjoy them by all our senses; how much more fully shall
we be convinced, in the other world, by most blessed experience, that his
mercy endureth forever? If we receive so many mercies from him now in this
vale of sin and misery, as that “in him we live, and move, and have our
being” (Acts 17:28), how much more glorious will his mercy appear
hereafter, when we shall be cleansed from all sin, and rendered capable of
the purest enjoyments?

13. Fourthly, the praises of God have been the special employment of all
holy men. Most of the prophets of the Old Testament composed holy hymns,
to the praise and honor of God. Thus did Moses (Exod. 15; Deut. 32),
Hannah (1 Sam. 2), Jehoshaphat (2 Chron. 20), Hezekiah (Isa. 38), and
Jeremiah (Lam. 3). David was, however, the most eminent, who is so fervent
in the praise of God, as to say, that “His praise shall continually be in
his mouth.” Ps. 34:1. In the New Testament, the Virgin Mary (Luke
1:46-55), and Zacharias (Luke 1:68-79); also St. Paul and St. Peter, in
many places of their Epistles. These examples sufficiently show that they
believed acts of thanksgiving and praise to be the most noble services
which we can possibly perform in this valley of misery. And, therefore, if
we are desirous to be partakers with the saints in glory, it is necessary
that we should imitate their examples in praising and magnifying God.

14. Fifthly, all creatures invite us to praise God. Thus David speaks to
them all, “Bless the Lord, all his works, in all places of his dominion.”
Ps. 103:22. And, indeed, every creature, in its way, gives glory to its
Creator; for he has stamped such illustrious characters of his glory and
goodness on them all, that they cannot conceal them. “The heavens declare
the glory of God; and the firmament sheweth his handywork.” Ps. 19:1. And
Job says, “Where wast thou, when the morning stars sang together?” Chap.
38:4, 7. For even the sun, the moon, and all the host of heaven, when they
give their light, bear witness at the same time to the majesty and
goodness of Him that made them. The earth praises God when it is fruitful
and flourishing. The herbs and flowers, by their fragrance, beauty, and
variety of colors, show forth the might and wisdom of their Maker. The
birds with their songs; the trees with their fruits; the sea with its
inhabitants (Ps. 104:25); in short, all the creatures in their several
places, praise the God that made them, whilst they fulfil his will, and
answer the end for which they were created. Ps. 148:1, etc. And not only
so, but they call upon mankind, by the virtues and powers which God has
implanted in them, as witnesses of his wisdom and goodness, to praise and
glorify God. Whatever way we turn our eyes, we see so many marks of divine
goodness, that one would think that nature was nothing but one great
history of the glory of its Maker. But forasmuch as God has been more
gracious and bountiful unto man than to any other of his creatures,
mankind are certainly obliged to furnish larger and more frequent returns
of gratitude than they.

15. Sixthly, we must know, that when we have done all that we can to set
forth the greatness and majesty of God, the best and most devout of men
must fall short of the dignity of a subject, which no tongue, either of
men or angels, can worthily express. For “Who can utter the mighty acts of
the Lord? who can show forth all his praise?” Ps. 106:2. The most exalted
praises of holy men are more properly acts of admiration and wonder, than
attempts to express to the full the infinite love and majesty of God. They
have the will, but not the ability, to praise God in adequate terms. Thus
holy David in many Psalms stirs up his soul, and all the powers thereof,
to praise his God with thanksgiving. So Moses, “The Lord is my strength
and song, and he is become my salvation. He is my God, and I will prepare
him a habitation; my father’s God, and I will exalt him.” Exod. 15:2.
Observe, he calls God _his strength_; and were not that strength with us,
in us, and above us, we should quickly be turned into dust, and vanish
like a shadow. Therefore it is said: “Every man at his best state is
altogether vanity.” Ps. 39:5. Moses also calls God _his salvation_; for he
is our righteousness against sin; our strength against infirmities; our
refuge in persecution; our joy in sadness; and lastly our life in death.

16. And now, what is there in heaven or in earth that may be compared unto
our God, with whom is such abundant salvation; who, by his power, sustains
the heaven and the earth, and all that is therein (Isa. 40:12); who is so
holy that all the angels adore him (Isa. 6:3), so “fearful in praises”
(Exod. 15:11) that the heaven, the earth, and all that is under the earth,
bow and tremble? He is so praiseworthy that all his works ought to be had
in honor, and every creature ought to praise his Maker: so wise, so
powerful, as to create all things out of nothing; to bring light out of
darkness; righteousness out of sin; and life out of death. Should we now
pass to the great work of our redemption, who can express it? He suffers
his only Son to become man, that we might become the children of God. He
suffers all pain as man, that we might enjoy everlasting felicity; he took
upon him the form of a servant, that we might be partakers of his heavenly
kingdom; lastly, he underwent death for us, that we, through him, might
have life eternal. Such works, such love, who can worthily celebrate?
Where is he that can explain how the infinite God, “whom the heaven of
heavens cannot contain” (1 Kings 8:27), can yet dwell in us, and we in
him? Or how he made our immortal souls, and will receive them to himself
after their separation from the body? Or how he shall raise our dead
bodies from the dust of the earth unto eternal life? It is, indeed,
wonderful and strange, that that which is “mortal should put on
immortality.” 1 Cor. 15:53. Wherefore, praise the Lord, O my soul.

17. If any man, then, desires to answer the end of his creation, and not
to be thought the only ingrate among all the works of God; if he desires
to walk worthy of his Christian calling, and after death to be partaker
with the saints of light and everlasting glory, let his soul praise the
Lord, and let him beseech God that He would never suffer his soul to be
unmindful or negligent of this duty. And those things which we cannot
sufficiently praise in this world shall be worthily celebrated in the
next, when “that which is in part shall be done away. For now we see
through a glass darkly, but then face to face.” 1 Cor. 13:10, 12. Which
may God grant, for Jesus Christ’s sake.




Chapter XLIII.


    To Praise God Is The Highest And Most Honorable Employment Of Men.


    _It is a good thing to give thanks unto the Lord—upon an
    instrument of ten strings, and upon the psaltery; upon the harp
    with a solemn sound. For thou, Lord, hast made me glad through thy
    work; I will triumph in the works of thy hands. O Lord, how great
    are thy works! and thy thoughts are very deep. A brutish man
    knoweth not; neither doth a fool understand this._ PS. 92:1-6.


There are six Psalms which have been distinguished by the name of Golden
Songs, namely, 16, 56, 57, 58, 59, 60, to show us that the praise of God
and prayer are the spiritual and heavenly treasure of a believing heart.
And that this is the greatest honor man is capable of, appears hence. (1.)
That a cheerful confidence in God is that which procures the soul the
greatest liberty of access to him. Hence it is said, “Honor and majesty
are before him; strength and beauty are in his sanctuary.” Ps. 96:6. And
that this freedom of access is the highest honor of man, the very angels
themselves confess, who glory in that exalted privilege. “I am Gabriel,
that stand in the presence of God.” Luke 1:19.

2. The giving praise to God is a great honor and treasure of man, because
(2) thereby we become like the angels in heaven. Therefore our blessed
Saviour, pointing out the future glory of men, says, “They shall be as the
angels of God.” Matt. 22:30; Luke 20:36. This, though it is ultimately to
be understood of the purity and other perfections of their glorified
bodies in another life; in which respect we shall not only be like the
angels, but also be conformed to the glorified body of our Lord Jesus
Christ (according to Phil. 3:21, and 1 John 3:2, “It doth not yet appear
what we shall be; but we know that when he shall appear, we shall be like
him; for we shall see him as he is”)—yet even as no man can be like him in
the other world, that has not been conformed to him in this; that is to
say, that has not believed in him, imitated his holy life, followed him in
his meekness and humility, and, in a word, perfectly clothed himself with
the image of the patient, humble, afflicted and crucified Jesus, that he
may be like him in his glorious, exalted, and perfect state in the other
world; so also shall no man be like the angels in heaven, that has not
endeavored to conform himself to their examples on earth. There is then no
instance in which we can better imitate them here, than by offering up
devout and incessant prayers and praises to God; for this is the
employment of the holy angels. Isa. 6:3; Ps. 103:20. Whosoever then does
this, imitates those blessed spirits, and maintains fellowship with them.
Hence it follows, that to be continually celebrating the praises of God is
the noblest and most honorable employment that man is capable of. And this
may be done at any time, and in any place by a devout soul, praising from
the ground of the heart. It is thence that the true praises of God
proceed, according to that expression, “singing with grace in your hearts
unto the Lord.” Col. 3:16.

3. That singing praises to God is the greatest glory and highest honor
that a man can receive, appears (3) hence; that by this a man becomes, as
it were, the harp or instrument on which the Holy Spirit is perpetually
sounding forth the praises of God. Of this we have a very beautiful
representation, where the Evangelist saw a great multitude clothed in
white, and following the Lamb of God; and “he heard the voice of harpers
harping with their harps.” Rev. 14:2. This was also indicated under the
Old Testament by that admirable variety of musical instruments mentioned
by David in Ps. 150. All these instruments express nothing else but the
various gifts of the Holy Spirit, by which the name, the praise, the
honor, the wisdom, the mercies, and wonderful works of God were to be
published to the world; which instruments are now laid aside to make room
for the divine harmony of _spiritual_ music, even that of praise and
thanksgiving to God. For what the musical instrument is to man, that the
soul of man is to the Spirit of God, being attuned and rendered harmonious
by the hand that holds it. Thus it is said, “Out of the mouth of babes and
sucklings thou hast ordained strength.” Ps. 8:2. But what greater glory
can the heart, mouth, or soul of man desire and enjoy, than to be as so
many organs or musical instruments of the Spirit of God? This is what
David means, “The Spirit of the Lord spake by me, and his word was in my
tongue” (2 Sam. 23:2); and the apostle, “Be ye filled with the Spirit:
speaking to yourselves in psalms, and hymns, and spiritual songs, singing
and making melody in your heart to the Lord.” Eph. 5:18, 19.

4. That the praising of God is a man’s greatest privilege, and most
valuable treasure, appears (4) hence: because in that exercise is
contained the greatest spiritual joy. Hence it is said, “Thou, Lord, hast
made me glad through thy work; I will triumph in the works of thy hands.”
Ps. 92:4. And as in this divine joy consists the greatest part of the
happiness of eternal life, and the kingdom of God within us, which we are
told, “is peace and joy in the Holy Ghost” (Rom. 14:17); so whoever
desires a foretaste of the happiness of that blessed state, may obtain it
by the daily exercise of praise and thanksgiving. This, when it proceeds
from a sincere heart, gives life and divine joy both to the soul and body;
as we are told in Ps. 63, and Ps. 84. What is Paradise itself, but pure
joy and unmixed pleasures; where “we taste and see that the Lord is good”?
Ps. 34:8. And what is eternal life, but the abundance of this joy, “and
pleasures at God’s right hand for evermore”? Ps. 16:11.

5. The greatness and excellency of this duty appears (5) hence: that by it
we are led to the contemplation of all the wonderful works of God, whence
such rays of divine light and wisdom dart upon the soul, as scatter and
dissipate the clouds of error and darkness in which men are naturally
involved. Thus saith the Psalmist, “O Lord, how great are thy works! and
thy thoughts are very deep. A brutish man knoweth not, neither doth a fool
understand this.” Ps. 92:5, 6. And St. Paul, “The Spirit searcheth all
things, yea, the deep things of God.” 1 Cor. 2:10. Therefore, the more a
man knows of God, the more he praises him; and the more he praises him,
the more he increases in the knowledge of him. For the higher any one
rises in the praises of God, so much the more deeply he descends into the
contemplation of his nature and providence. I do not mean the presumptuous
inquiries of some curious searchers into forbidden mysteries, but those
riches of the divine wisdom which God often discovers to the soul that
loves and praises him, and which strike her dumb by the excess of glory
and sublime manifestations of Himself. If the queen of Sheba was so
astonished at the riches and magnificence of Solomon’s court, as to break
out in these words, “Thy wisdom and prosperity exceedeth the fame which I
heard. Happy are thy men, happy are these thy servants, which stand
continually before thee, and that hear thy wisdom” (1 Kings 10:7, 8), how
much more should the devout soul be swallowed up in rapture and
astonishment, at those revelations of divine light and glory which God
frequently vouchsafes to them that love and praise him, causing them to
cry out with David, “O, Lord, how great are thy works! and thy thoughts
are very deep”! Ps. 92:5. And again, “The secret of the Lord is with them
that fear him; and he will show them his covenant.” Ps. 25:14. And again,
“Thou shalt make me to know wisdom in the hidden part.” Ps. 51:6.
Therefore, as the queen of Sheba says, “Happy are thy men, happy are these
thy servants, which stand continually before thee, and hear thy wisdom;”
so those that continually praise God, are the servants of God, standing
continually about his table, believing in spirit the divine wisdom, and
hearkening to the word of God. This is the never-failing fountain of true
wisdom, which one of the ancient fathers treats of, calling it “the deep
ocean of divine wisdom.” But sublime and glorious as it is, “a brutish man
knoweth not; neither doth a fool understand this.” In a word, the more
closely a man approaches God by praise and thanksgiving, the clearer
manifestations has he of the riches and treasures of the divine wisdom;
which at the same time are hidden, and as it were locked up from those
that are without understanding in the ways of God.

6. We may conclude that praising God is the highest honor, the most
exalted privilege, and greatest benefit to man; because (6) by this man
gains the victory over all his enemies, both Satan and men. See Psalm 8:2;
18:3, etc.; 118:5-15. We have a plain instance of this in the case of
Jehoshaphat, who, with one divine hymn, routed a vast army of his enemies
without loss of blood; as we find, 2 Chron. 20:21, 22. Such songs of
victory are frequently to be met with in the Psalms: as Psalms, 18; 46;
47; 76, etc.




Chapter XLIV.


   Of Patience, Which Triumphantly Endures The Cross, And Waits For The
                             Promised Glory.


    _Ye have need of patience, that, after ye have done the will of
    God, ye might receive the promise._—HEB. 10:36.


True Christian _patience_ is that virtue by which, in all afflictions that
cannot, by ordinary means, be avoided, we resign ourselves to the divine
will, and submit entirely to it; choosing rather to suffer the greatest
evils, than murmur against God, or let go our dependence on him.

2. The first reason or ground of this virtue is, _the counsel and gracious
will of God_, by which we are appointed to sufferings and afflictions;
according to Rom. 8:29: “Whom he did foreknow, he also did predestinate to
be conformed to the image of his Son.” As, therefore, God appointed his
own beloved Son to the sufferings of the cross, that thereby he might
bring him to glory; so also has he appointed all the true members of
Christ to bear the cross, without which they cannot be his body. Eph.
5:30. To each of these he has marked, measured, and, as it were, weighed
out, his exact portion of affliction, which cannot be escaped, much less
shaken off by impatience; but may be alleviated by obedience and humble
submission, and overcome by the power of Jesus Christ.

3. The second reason why we ought to be patient is _the approaching
consummation of all things_; at which time, as our blessed Lord has told
us, “iniquity shall abound, and love shall wax cold.” Matt. 24:12. The
consequence of this must be that sincere Christians will be exposed to
various afflictions, crosses, injuries, and sundry kinds of death; for
“all that will live godly in Christ Jesus shall suffer persecution.” 2
Tim. 3:12. Christ assures us that the righteous must expect tribulations
and persecutions for the testimony of a good conscience. John 15:20; 16:1.
And the whole Revelation of St. John testifies that Antichrist shall
persecute the Church of God till the last coming of the Lord; then the
conflict will at last end, and the dragon and false prophets be cast into
the lake of fire and brimstone. Do not, therefore, deceive thyself with
golden dreams of felicity, but possess thy soul in patience, and
strengthen thyself against the approaching calamities.

4. Thirdly, the hope of the restitution of all things, and _the
expectation of everlasting happiness_, is another argument to support our
patience. For as “the husbandman waiteth for the precious fruit of the
earth, and hath long patience for it, until he receive the early and
latter rain” (James 5:7), comforting himself under all his toils with the
hopes of a plentiful harvest, so should Christians also learn to “possess
their souls in patience” (Luke 21:19), and to persuade themselves that the
great and universal harvest of the long-expected day of the Lord shall
repair all our losses, and give to every one of us the fruit of our
labors. For as the husbandman by no means reckons his seed lost, though it
is for a while buried in the earth, but only sows it there in hopes of a
harvest, so when Providence is pleased to take from us our lives, our
friends, our estates, or honor, we must not look upon them as lost, but be
assured that they are sown in hope of the great day of harvest, when we
shall reap abundantly, “if we faint not.” Gal. 6:9. So also afflictions
are compared to seed-time: “They that sow in tears shall reap in joy. He
that goeth forth and weepeth, bearing precious seed, shall doubtless come
again with rejoicing, bringing his sheaves with him.” Ps. 126:5, 6.

5. Fourthly, another support of patience is the _coming of Jesus Christ_;
when all our sorrows shall be done away, yea, be turned into joy (John
16:20), and the just judgment of God shall fall upon our enemies; and then
“shall every man have praise of God.” 1 Cor. 4:5. And this day is at hand:
“the coming of the Lord draweth nigh.” James 5:8. “Vengeance is mine,
saith the Lord.” Rom. 12:19. The time of the cross is short, but the glory
that follows it will be eternal. And that day of deliverance cannot be far
off.

6. The fifth support of patience is _the truth and faithfulness of God_;
by the consideration of which “we ought to stablish our hearts,” as St.
James says, so that they may not waver. James 5:8. For as we tie a tender
tree to a post, that it may not be broken by the winds; and as we cast
anchor in a storm, to hold the ship, that it may not be driven by the
tempest; so ought we to apply our faint and weak hearts to the firm pillar
of God’s word, and hold the ship of our souls by the anchor of hope, that
it sink not. Heb. 6:19. For how many and great promises of divine
assistance have we in the Holy Scriptures! How many instances of strange
deliverances have we daily before our eyes! And what variety of methods
has God to deliver us! How many has he preserved in pestilence and famine
(2 Kings 6:25; 7:16), and delivered from the peril of the sword! 2 Chron.
20:22; 14:12. For God can turn the hearts of enemies to unity and peace,
or disappoint the designs of the adversary, as appears in the history of
the blessed Jesus: “for,” says the angel, “they are dead which sought the
young child’s life.” Matt. 2:20. God can also convert an adversary, as he
did St. Paul. Acts 9: 3, etc. How often does he disappoint the bloody
intentions of wicked men! Saul had a design upon the life of David, and
thought he was so penned in that he could not escape; but God recalls him
by the message of a new incursion of the Philistines into his country. 1
Sam. 23:27. And the chief priests having sent their officers to lay hold
on the blessed Jesus, the latter were so affected by our Lord’s
discourses, that they could not find in their hearts to touch him. John
7:44. Sometimes God smites the enemies of his servants with blindness, as
in the cases of Elisha (2 Kings 6:18) and of Lot. Gen. 19:11. Consider,
too, the innumerable legions of angels that guarded the Christians of old
time, and miraculously preserved them from imminent dangers, as in the
case of St. Peter. Acts 5:19; 12:7-11. And how often was St. Paul
wonderfully preserved, and the designs laid against his life discovered!
Acts 23:16. At length, by a temporal death, God puts an end to the
miseries of his servants.

7. Sixthly, how _glorious_ shall the _recompense_ of past afflictions be
to the faithful in the other world, which they would not exchange for all
the pleasures and glories of this! Rom. 8:18. “Blessed are they that
mourn; for they shall be comforted.” Matt. 5:4. And in Rev. 21:4 and Isa.
25:8, it is said, that “God shall wipe away all tears from the eyes of”
his saints. But how shall he wipe away the tears of those that never
sincerely wept?

8. Seventhly, we must set before our eyes _the examples of holy men_, as
Abel, Noah, Lot, Abraham, Isaac, Jacob, Joseph, David, Job, and especially
the man of God, Moses; who, as the Holy Scripture witnesses, was “very
meek, above all the men which were upon the face of the earth.” Num. 12:3.
The people were sometimes murmuring against him, sometimes chiding him,
and sometimes threatening to stone him; but he broke their stubborn hearts
by his meekness and patience, pacifying them with gentle words, praying to
God for them, and entreating rather to be blotted out of the book of life,
than that they should be cut off in His displeasure. Exod. 32:32. So also
Elijah, having been most cruelly persecuted, yet obtained rain from God
for his ungrateful country. 1 Kings 18:45. Micaiah, before the kings Ahab
and Jehoshaphat, was struck by the false prophets, and cast into prison,
only for dealing sincerely with the king, and giving him a salutary
warning. 1 Kings 22:24; 2 Chron. 18:23. Why should I mention Isaiah, sawn
asunder as a reward for his faithful services, or Jeremiah, bitterly
persecuted by his countrymen (Jer. 15:10), or Daniel, cast into the den of
lions (Dan. 6:6), or John the Baptist beheaded (Matt. 14:10), or St. Paul,
and all the afflictions which he endured (2 Cor. 11:23, etc.), or the
sufferings and trials of the rest of the Apostles, and all the holy
martyrs? See Heb. 11:35, etc. Should you inquire of all these, by what way
they entered into heaven, they will all with one voice answer: By the way
of the cross and tribulation. Acts 14:22. Neither did Christ himself enter
by any other way. So says St. Peter, “Christ suffered for us, leaving us
an example, that ye should follow his steps: who, when he was reviled,
reviled not again; when he suffered, he threatened not; but committed
himself to him that judgeth righteously.” 1 Pet. 2:21, 23. So great was
the patience of our blessed Redeemer, that though the sun hid its head at
the time of his passion, being unwilling to witness indignities so great;
though the earth trembled, and the rocks rent (Luke 23:44; Matt. 27:51);
yet he, still hanging upon the cross, murmured not against his enemies,
nor by either word or gesture discovered the least impatience; but on the
other hand, prayed for his enemies, that they might be saved by that blood
which they so unjustly shed. Now if this be the lot of the children of
God, that he chasteneth every one whom he loveth and receiveth, it follows
that we must either suffer, or quit our title to be the sons of God. Heb.
12:6-8. If our heavenly Father spared not his own Son, though he was
without sin, but chastened him with the rod of affliction; canst thou, who
art an adopted son, and polluted with innumerable sins, expect to escape
it? Moreover, if God bear so patiently with our provocations, how much
more patient ought we to be, when we are punished for our good, with a
view to our amendment! “Let us rather rejoice,” as St. Peter exhorts us (1
Epistle 4:13), “inasmuch as we are partakers of Christ’s sufferings; that
when his glory shall be revealed, we may be glad also with exceeding joy.”

9. Eighthly, we shall bear our afflictions patiently, when we consider
that Christ Jesus has _sanctified and blessed our crosses by his own_, and
has taken away the sting of affliction, and made it to us the instrument
of blessing, life, and glory. For as the sufferings of Christ ended in
glory, so will the sufferings of every Christian be turned into
everlasting joy.

10. Ninthly, behold _the glorious reward_ of those that bore their cross
_with patience_. Though many of the holy martyrs were most barbarously
treated, most inhumanly punished, and cruelly put to death, some thrown to
wild beasts, some boiled in oil, others in melted lead; yet there is no
man so impious or foolish, as to say, that he had not rather be in their
condition now, than that of their murderers. Who would not now prefer the
condition of the poor Lazarus, to that of the rich man? Luke 16:25. But if
thou wouldest obtain the glory of the saints, thou must also bear the same
crosses, and bear them with the same patience. To this we must refer those
words of our blessed Saviour: “Blessed are ye when men shall revile you,
and persecute you, and shall say all manner of evil of you falsely, for my
sake. Rejoice, and be exceeding glad; for great is your reward in heaven.”
Matt. 5:11, 12. As also those in Rom. 8:17, 18, “If we suffer with Christ,
we shall also be glorified with him.” And again, “I reckon that the
sufferings of this present time are not worthy to be compared with the
glory which shall be revealed in us.”

11. Tenthly, let the deep _compassion_ of God be a support to our
patience, who can no more forget us, than a mother can forget her sucking
child. Isa. 49:15. He says, that “his bowels are troubled for Ephraim, and
that he will have mercy upon him.” Jer. 31:20. Hence also he is said to be
“faithful, who will not suffer us to be tempted above that we are able” (1
Cor. 10:13); not chastening us for our hurt, but that we may obtain
everlasting life, “and not be condemned with the world.” 1 Cor. 11:32.
For, if the cross be nothing but a token of God’s favor, wouldest thou
rather choose the pleasures and dainties of the rich man here, and have
his punishment hereafter, than enter into eternal life by the way of the
cross, and wear a crown of glory?

12. All that has been said on this head, is admirably explained in the
Epistle to the Hebrews (Heb. 12:1-11) as follows: “Let us run with
patience the race that is set before us, looking unto Jesus, the author
and finisher of our faith; who, for the joy that was set before him,
endured the cross, despising the shame, and is set down at the right hand
of the throne of God. For consider him that endured such contradiction of
sinners against himself, lest ye be wearied and faint in your minds. Ye
have not yet resisted unto blood, striving against sin. And ye have
forgotten the exhortation which speaketh unto you as unto children, My
son, despise not thou the chastening of the Lord, nor faint when thou art
rebuked of him. For whom the Lord loveth he chasteneth, and scourgeth
every son whom he receiveth. If ye endure chastening, God dealeth with you
as with sons: for what son is he whom the father chasteneth not? But if ye
be without chastisement, whereof all are partakers, then are ye bastards,
and not sons. Furthermore, we have had fathers of our flesh which
corrected us, and we gave them reverence: shall we not much rather be in
subjection to the Father of spirits and live? For they verily for a few
days chastened us after their own pleasure; but he for our profit, that we
might be partakers of his holiness. Now no chastening for the present
seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth
the peaceable fruit of righteousness, unto them which are exercised
thereby.”




Chapter XLV.


         Divine Consolation Produces Patience Under Afflictions.


    _Blessed is the man that endureth temptation: for when he is
    tried, he shall receive the crown of life, which the Lord has
    promised to them that love him._—JAMES 1:12.


Even as God has provided healing remedies for the body in external nature;
so has he also for the soul in his holy Word. And as in this valley of
misery and tears, no man can be perfectly free from crosses, afflictions,
and troubles; so nothing can be more seasonable than to collect certain
heads out of the word of God, by a proper application of which we may find
help and comfort in the hour of temptation.

2. The _first_ comfort is the consideration of the divine providence,
which lays the burden upon us. “The Lord killeth, and maketh alive: he
bringeth down to the grave, and bringeth up.” 1 Sam. 2:6. “The Lord gave,
and the Lord hath taken away.” Job 1:21. “Are not two sparrows sold for a
farthing? and one of them shall not fall to the ground without your
Father.” Matt. 10:29. “I form the light, and create darkness: I make
peace, and create evil.” Isa. 45:7. “Happy is the man whom God correcteth;
therefore, despise not thou the chastening of the Almighty: for he maketh
sore, and bindeth up; he woundeth, and his hands make whole.” Job 5:17,
18. It is, therefore, foolish to be angry with those whom God makes the
instruments of our correction. “Wherefore doth a living man complain, a
man for the punishment of his sins? Let us search and try our ways, and
turn again to the Lord.” Lam. 3:39, 40. This is the design of God, that we
should repent and turn from our sins, and not murmur against him that
afflicts us.

3. The _second_ head of comfort is to consider the end and design of our
cross, namely, that God sends it, not out of wrath, but from pure love to
our souls. How dangerous it is to a man’s soul to be always prosperous and
at ease, we may learn not only from the case of “the rich man” (Luke
16:25), but also from the example of our first parents, whose happiness in
paradise being greater than they could bear, they were, by the temptations
of Satan, seduced from their obedience and dependence upon God. Gen. 3.
And every day furnishes us with fresh instances of the danger of such a
state. Now, though God, in strict justice, might have condemned man to
everlasting punishment, yet he chose rather to have pity on him, and
devised means for recovering his lost happiness; and one of these is the
cross, or affliction. For this cause he drove him out of paradise, that in
the “sweat of his face he should eat bread” (Gen. 3:19), to the intent
that, by sufferings, he might be brought to repentance; and this is his
constant method even to this day. Though we offend him by innumerable
sins, yet, in his abundant mercy, he leaves nothing undone, no means
untried, that may lead to our conversion and amendment. And this is the
reason why Providence appoints every particular man his cross, that we may
all be kept in true penitence and the fear of God unto eternal life. Hence
it is that God is said to correct those whom he loves, that they may not
be condemned with the world. Prov. 3:11, 12; 13:24; Heb. 12:6; 1 Cor.
11:32.

4. The _third_ argument is sin itself, by considering whether thou hast
not deserved thy punishments. If thou hast (which thou canst not deny),
then it is agreeable to the divine justice that thou shouldest suffer.
Now, a temporal suffering, attended with the divine mercy and comfort, is
certainly more desirable than an eternal one, without hopes of comfort or
expectation of redemption. Call to mind the rich man, in vain crying out:
“Father Abraham, have mercy on me” (Luke 16:24), and assure thyself that
it will be no small comfort to consider that God has changed the eternal
punishment threatened to our sins into a temporal correction that can be
endured.

5. _Fourthly_, when thou art afflicted, consider how much Christ suffered
for thy sake! Think upon his poverty, “who had not where to lay his head!”
Matt. 8:20. Remember the indignities which he underwent, such as no man
ever did or will endure: being “despised and rejected of men” (Isa. 53:3,
4); yea, “a worm, and no man.” Ps. 22:6. Moreover, as he took upon him the
miseries, pains, and diseases of all the world, hence it was that he
underwent such bitter sufferings, such dreadful torments, that even the
sun and moon were darkened at the sight, the earth quaked, and the rocks
rent; all which, though for the sake of his most cruel enemies, he bore
with a love so inexpressibly pure, with a meekness and patience so
sincere, that “as a lamb, he opened not his mouth.” Moreover, though we
provoke him every day by innumerable transgressions, yet he continues, and
will still continue faithful, and ready to receive us to his favor upon
our repentance (Jer. 3:9); yea, and if the ransom he has already paid were
not sufficient, he would lay down his life again for our sakes. Therefore,
he bears patiently with us, and waits day and night to be gracious. For so
strong, so ardent, is his love towards us, that it cannot be quenched by
any sins, any ingratitude of ours, if we but sincerely repent of them. His
love is higher than heaven, deeper than the sea, and exceeding even our
most exalted thoughts and expressions. But there is one thing necessary on
our part, and that is, _repentance_. Therefore, he calls upon all without
distinction, “Come unto me, all ye that labor and are heavy laden, and I
will give you rest.” Matt. 11:28. And, “O Jerusalem, Jerusalem, how often
would I have gathered thy children together!” Matt. 23:37. “If any man
thirst, let him come unto me, and drink.” John 7:37. By these words of
Holy Scripture, he continually invites every one to come to him that
stands in need of mercy. How then canst thou imagine that He will forsake
thee in the time of trouble, who endured so many and great miseries for
thy sake! It is for this that God calls himself our _Father_. Now we know
that a father is more compassionate and tender than a master: so that he
would not have us dread him, but love him as a dutiful child does an
indulgent father. When, therefore, any affliction befalls thee, receive it
cheerfully, and remember that thy Father sends it to thee for good, and
kiss the rod, and the hand that holds it. Consider the compassion of God
as thy greatest security, the firm foundation of all thy hopes; firmly
believing that thy heavenly Father will lay no more upon thee than he
knows to be absolutely necessary for the salvation of thy soul.

6. _Fifthly_, we must call to mind the consolatory promise of our blessed
Saviour, “Verily, verily, I say unto you, that ye shall weep and lament,
but the world shall rejoice; and ye shall be sorrowful, but your sorrow
shall be turned into joy.” John 16:20. As a little seed is multiplied into
a number of grains, so one affliction shall produce a large increase of
spiritual joy and glory. “They that sow in tears, shall reap in joy. He
that goeth forth and weepeth, bearing precious seed, shall doubtless come
again with rejoicing, bringing his sheaves with him.” Ps. 126:5, 6. If God
should promise to convert every pebble about thy house into a precious
stone, thou wouldest quickly make a large collection, and highly value
them. The case of crosses and afflictions is just the same. Learn to love
them, yea, court them, knowing that God will assuredly convert them into
treasures of blessings, and spiritual joys; according to the words: “I
reckon that the sufferings of this present time, are not worthy to be
compared with the glory which shall be revealed in us.” Rom. 8:18.

7. The _sixth_ ground of comfort is found in the examples of the saints,
none of whom were without their cross. Ask them one by one, and they will
answer you, “Through much tribulation we entered into the kingdom of God.”
Acts 14:22. Ask the elders in the Revelation, “Who are these?” and they
will tell you, “These are they which came out of great tribulation.” Rev.
7:14. Inquire of Abraham, Isaac, Jacob, Joseph, Moses, Aaron, David,
Daniel, Elias, Job, and all the Prophets and Apostles; they will tell you
that they drank deep of the bitter cup of affliction, which was to them
“the cup of salvation.” Ps. 116:13. If we consider only the holy martyrs,
whose tortures and sufferings were terrible and affrighting, we shall find
that nothing could seduce them from Christ. And what comparison is there
between their crosses and our light afflictions, who “have not yet
resisted unto blood”! Heb. 12:4. We cannot bear a trivial injury, or an
affronting expression for Christ’s sake, for whom the blessed martyrs
underwent the most ignominious deaths. One was beheaded, another roasted
alive, a third crucified; some were drowned, some stoned, others hanged,
others struck through with darts, others forced to walk barefooted upon
red-hot plates of iron; the love of Christ so swallowing up all sense of
pain, that they cried out that “they were walking upon roses.”

8. The _seventh_ source of comfort is, the presence of God with us under
the cross. God has nowhere declared that he dwells with the merry, but
rather with the afflicted and sorrowful. “I dwell in the high and holy
place, with him also that is of a contrite and humble spirit, to revive
the spirit of the humble, and to revive the heart of the contrite ones.”
Isa. 57:15. “Fear thou not; for I am with thee; be not dismayed, for I am
thy God; I will strengthen thee; yea, I will help thee; yea, I will uphold
thee with the right hand of my righteousness.—When thou passest through
the waters, I will be with thee; and through the rivers, they shall not
overflow thee; when thou walkest through the fire, thou shalt not be
burned; neither shall the flame kindle upon thee.” Isa. 41:10; 43:2.
“Because he hath set his love upon me, therefore will I deliver him: I
will set him on high, because he hath known my name.” Ps. 91:14. “The Lord
is nigh unto them that are of a broken heart, and saveth such as be of a
contrite spirit.” Ps. 34:18. It was the comforting presence of God that
enabled the holy martyrs to bear up so boldly under the torments that were
laid upon them, and to disregard their tormentors, as did particularly St.
Laurence and St. Vincent, the latter of whom, walking upon burning coals,
told them, “he was walking upon fragrant roses.” Babylas, the martyr,
desired that the chain with which he was bound might be buried with him,
that he might not be deprived of so great an ornament. Ignatius wished to
be a grain of wheat, and to be ground with the teeth of wild beasts, that
he might become clean bread unto his Saviour. These are such instances of
courage and joyfulness as utterly exceed the powers of nature, and are
only owing to the influences of that heavenly Comforter who supported St.
Stephen, and made his face shine before the council as it had been the
face of an angel. Acts 6:15. And in this sense is that saying of the
Psalmist verified, “Thy comforts delight my soul.” Ps. 94:19.




Chapter XLVI.


           Motives To Patience; And, The Benefits Of The Cross.


    _Be patient, brethren, unto the coming of the Lord. Behold, the
    husbandman waiteth for the precious fruit of the earth, and hath
    long patience for it, until he receive the early and latter
    rain._—JAMES 5:7.


Patience is that virtue by which we behave ourselves quietly before God
under any cross or tribulation, committing ourselves and all our concerns,
whether temporal or eternal, without any reserve, to be governed and
disposed of by the all-wise providence of God, entirely resigning all to
his will: to the practice of which the following arguments strongly
persuade us.

2. _First_, because every cross and calamity of life, as sword, famine,
pestilence, and other punishments, proceed from God. Nothing happens in
this world at random or by chance, though, by the permission of
Providence, many evils are inflicted on us by the devil and his
instruments. For thus saith the Lord: “I form the light, and create
darkness; I make peace, and create evil; I the Lord do all these things.”
Isa. 45:7. And “The Lord killeth, and maketh alive; he bringeth down to
the grave, and bringeth up.” 1 Sam. 2:6. What canst thou reply to all
this? Wilt thou be impatient, and fight against God?

3. _Secondly_, we must remember that our punishments are less than we
deserve. Our sins are always greater than our punishments, and our
sufferings less than our offences. Thou canst not but own that the mercies
thou hast enjoyed, from thy youth up unto this day, are more and greater
than the punishments thou hast suffered. Why then shouldest thou not, with
profound submission, receive cheerfully the corrections which he inflicts
for thy benefit, to save thee from destruction?

4. _Thirdly_, if we have in many ways provoked God, and deserved
punishment, we must acknowledge with the prophet Daniel, that he is
righteous in all that is brought upon us. Dan. 9:7. Is it unreasonable
that God should punish thy sins, either in this world or the next? And if
this be allowed, why dost thou not submit to the divine chastisements
without murmuring or repining? For it is better to be punished now than
hereafter, as St. Paul tells us: “When we are judged, we are chastened of
the Lord, that we should not be condemned with the world.” 1 Cor. 11:32.
Whosoever, therefore, is impatient, and murmurs against God, accuses him
of injustice, and calls his righteousness in question; and yet “the Lord
is righteous in all his ways, and holy in all his works.” Ps. 145:17.
“Righteous art thou, O Lord, and upright are thy judgments.” Ps. 119:137.

5. _Fourthly_, doth it not discover a stubborn and untractable temper, to
fly in the face of God, who has so long borne with, and still continues to
bear with thee patiently, as St. Paul says, speaking of the goodness,
patience, and long-suffering of God, by which he endeavors to draw us to
repentance? See Rom. 2:4; 9:23; 11:33.

6. _Fifthly_, set before thine eyes the patience of thy Saviour. He who
was spotless innocence and purity itself, though he could have destroyed
his enemies in a moment, yet bore their utmost cruelties with patience,
and prayed for his enemies. How much more reason then have we to be
patient, who have deserved the greatest punishment, even eternal
punishment. As Jacob served seven years for Rachel (Gen. 29:18), so
Christ, for our sakes, submitted to the greatest miseries of life, for
three and thirty years. And should we refuse to suffer a short affliction
for his sake? Consider the patience of all the saints, as Joseph, and
Moses, who offered to lay down his life for his people. Exod. 32:32. So
David says, “If I shall find favor in the eyes of the Lord, he will bring
me again, and show me both it (the ark) and his habitation; but if he thus
say, I have no delight in thee; behold here am I, let him do to me as
seemeth good unto him.” 2 Sam. 15:25. Consider also the cases of Job, and
the holy Apostles and Martyrs.

7. _Sixthly_, the remembrance of God’s great mercies should move us to
patience. For, first of all, thou art assured, that by Christ thou art
reconciled unto God, and that therefore no man can rob thee of this
transcendent mercy, though the whole world should league together against
thee: “for the mercy of the Lord is from everlasting to everlasting upon
them that fear him.” Ps. 103:17. What then can separate us from the love
of God? Rom. 8:38, 39. Moreover, thou art redeemed by Christ unto
everlasting life; a privilege which no creature can take from thee. Now,
if the case be so, that the love of God and thy eternal salvation are
firmly secured to thee; it will surely be easy for thee to despise the
threats and assaults of external enemies and persecutors, and, like the
blessed martyrs of old, to be wholly regardless of what man can do unto
thee.

8. The _seventh_ support of patience is found in the truth and promise of
God. “Therefore will the Lord wait, that he may be gracious unto you; and
therefore will he be exalted, that he may have mercy on you: for the Lord
is a God of judgment: blessed are all they that wait for him.” Isa. 30:18.
See also Ps. 25:3; Lam. 3:25. “Blessed is the man that endureth
temptation; for when he is tried, he shall receive the crown of life.”
Jam. 1:12.

9. _Eighthly_, we ought to submit to anything for the sake of the glory of
God. Thus the three men in the fiery furnace (Dan. 3:16, etc.); Daniel in
the lions’ den; Joseph in prison; David in banishment; all gave glory to
God by their patient suffering.

10. _Ninthly_, for the sake of our own advantage. For, first, we learn
many great and useful lessons under the discipline of the cross. “Patience
worketh experience” (Rom. 5:4), saith St. Paul. Secondly, patience breaks
the violence of our sufferings; upon which account our blessed Lord
promises _rest_ to those that bear his yoke. Matt. 11:29. On the other
hand, impatience disquiets the soul, adds grief to our trouble, and a
sting to our wounds, and sometimes casts us into destruction both of body
and soul; an instance of which we have in the Israelites, who, being
impatient, and murmuring against God, were destroyed by fiery serpents in
the wilderness. Num. 21:6.

11. _Tenth_, great is the reward of patience. So Job, having been
despoiled of all his goods, was rewarded with a double portion. Job 42:10.
For, “Blessed are the meek; for they shall inherit the earth.” Matt. 5:5.
And, by consequence, cursed are the impatient, for they shall be
disinherited.

12. _Eleventh_, patience is a virtue of unspeakable advantage to all
orders of men. In the Church it is a virtue which enables men to bear the
opposition, contempt, and persecution to which they may be exposed by the
conscientious discharge of their duty. In the State it is a useful virtue,
enabling men to bear with patience the odium and reproach that generally
attends public stations. For history informs us, that impatience, and a
desire of revenge, have been the ruin of many flourishing states and
kingdoms. As to the concerns of private families, how necessary patience
is _there_, may be learned from everyone’s experience, particularly from
those that have entered into the marriage-state; in which respect, these
words of Solomon are applicable, “He that is slow to anger, is better than
the mighty.” Prov. 16:32.

13. _Twelfth_, consider that Christ has taken out the sting of our
afflictions, so that they cannot hurt us with regard to our eternal
happiness; for by his cross and passion he has made an atonement for our
sins, and has taken away those punishments that were due to them. If then
our cross be sanctified by the cross of Christ, and is to us a remedy
against all our spiritual diseases, it follows that the cross itself is a
help to salvation; which made the Apostle say, “All things work together
for good to them that love God.” Rom. 8:28.

14. _Lastly_, consider how light thy afflictions are when compared with
“the glory that shall be revealed in us.” Rom. 8:18. Upon which account
the love of God is still more illustrious, in that he is pleased to
afflict us in this world. For the duration of a temporal affliction, if
compared to eternity, is but for a moment; on the other hand, the joy that
it produces lasts to eternity. Hence we ought to wish and pray for
afflictions in this world, that we may have rest in the other. Therefore,
St. Peter says: “Though now for a season ye are in heaviness;—yet ye
rejoice with joy unspeakable and full of glory.” 1 Pet. 1:6, 8.

THE BENEFITS OF THE CROSS.

15. The cross is the strait and narrow way leading to life,—a rod of
divine correction, to awaken us from the sleep of sin and death,—the
morning star that ushers in the sun of consolation,—a token of divine
favor, like the rainbow. It brings us to a conformity with Christ,—strips
us of the armor of darkness, and clothes us with the armor of light. It is
a plant of life,—a cup of salvation,—a trial of faith,—the edification of
our neighbor,—the parent of love,—a companion of hope,—a forerunner of
grace,—a medicine of the soul,—a preservative against sin,—a destroyer of
the carnal life,—a cherisher of the spiritual life,—a change of the
earthly mind,—a forsaking of the world,—an increase of heavenly gifts,—a
conqueror of pride,—a nurse of humility,—a teacher of patience,—a renewer
of the spirit,—a strengthener of virtue,—a discipline of the body,—an
enlivener of the mind,—a parent of wisdom,—a teacher of meekness,—an
encourager of prayer,—a mistress of patience,—a guardian of chastity,—the
peace of the conscience,—a source of inward joys,—a glittering jewel of
the faithful,—the crown of the martyrs,—the glory of the elect.




Chapter XLVII.


           Sentences, And Examples Of Patience And Consolation.


    _We must through much tribulation enter into the kingdom of
    God._—ACTS 14:22.


As the life of a Christian consists of crosses and afflictions, through
which he must enter into the kingdom of God; so he must arm himself with
patience, and beg it earnestly of God. We must not think that we are born
for pastime and diversion, but for many afflictions and trials of
patience. And here we will consider three several arguments. The first
shall contain some select sentences and testimonies of Scripture. The
second, examples. And the third, encouragements.



I. Some Sentences And Testimonies Of Scripture.


2. Patience submits itself with meekness, quietness, and humility, to the
cross; receiving all kinds of afflictions, calamities, and persecutions,
whether bodily or spiritual, as the cross and yoke of Christ. By this we
follow our blessed Saviour, not murmuring against God, but acknowledging
in faith, that God is reconciled to us through Christ, and comforting
ourselves under the severest trials, with the hopes of deliverance. This
is also called _meekness_ towards them that injure and persecute us,
leaving the avenging of our quarrel to God; not upon a principle of reason
or worldly policy, but arising from the grace of God, as the fruit and
effect of true faith.

3. The parts of this description are—1. Obedience. 2. Imitation. 3. Not to
murmur. 4. To consider God as reconciled to us through Christ. 5. To
lessen our afflictions by hope. 6. To behave ourselves with meekness
towards our persecutors. 7. Not to exercise revenge. And so it contains in
it faith, hope, charity, humility, meekness, and obedience.

4. These virtues are to be practised and exercised by all the disciples of
Christ, who are purchased for heaven and eternal life: for against such
the devil, that great dragon and old serpent (Rev. 12:7-9), yea, and the
whole world, are fighting continually. Hence it is said, “The dragon was
wroth with the woman, and went to make war with the remnant of her seed,
which keep the commandments of God, and have the testimony of Jesus
Christ.” Rev. 12:17. To this also may be referred the following: “If any
man will come after me, let him deny himself, and take up his cross, and
follow me. For whosoever will save his life, shall lose it; and whosoever
will lose his life for my sake, shall find it” (Matt. 16:24, 25): that is,
Whosoever shall refuse to bear the cross for Christ’s sake, and shall flee
from it, shall lose his soul.

5. “Ye shall be hated of all men, for my name’s sake.” Mark 13:13. This is
indeed a heavy cross, to be hated of all men; but as it is for Christ’s
sake, this affords great consolation.

6. Concerning religious persecutions, our blessed Saviour prophesies,
“They shall lay their hands on you, and persecute you, delivering you up
to the synagogues, and into prisons, being brought before kings and rulers
for my name’s sake.—In your patience possess ye your souls.” Luke 21:12,
19.

7. “If the world hate you, ye know that it hated me before it hated you.
If ye were of the world, the world would love his own; but because ye are
not of the world, but I have chosen you out of the world, therefore the
world hateth you.” John 15:18, 19, 20.

8. “They shall put you out of the synagogues; yea, the time cometh that
whosoever killeth you, will think that he doeth God service.” John 16:2.

9. When St. Paul had been stoned at Lystra, but encouraged by the
discourses of the disciples, “he confirmed the souls of the
disciples,—exhorting them to continue in the faith: and that we must,
through much tribulation, enter into the kingdom of God.” Acts 14:22.

10. “We are troubled on every side, yet not distressed; we are perplexed,
but not in despair; persecuted, but not forsaken; cast down, but not
destroyed; always bearing about in the body the dying of the Lord Jesus,
that the life also of Jesus might be made manifest in our body.” 2 Cor.
4:8.

11. “Thou therefore endure hardness, as a good soldier of Jesus Christ. If
a man strive for masteries, yet is he not crowned, except he strive
lawfully. If we suffer, we shall also reign with him.” 2 Tim. 2:3, 5, 12.
“All that will live godly in Christ Jesus, shall suffer persecution.” 2
Tim. 3:12.

12. “Ye have need of patience, that after ye have done the will of God, ye
might receive the promise.” Heb. 10: 36.

13. “Let us run with patience the race that is set before us, looking unto
Jesus the author and finisher of our faith; who for the joy that was set
before him endured the cross, despising the shame, and is set down at the
right hand of the throne of God. For, consider him that endured such
contradiction of sinners against himself, lest ye be wearied and faint in
your minds.” Heb. 12:1-3.

14. “Now for a season, if need be, ye are in heaviness through manifold
temptations; that the trial of your faith might be found much more
precious than of gold that perisheth.” 1 Peter 1:6, 7.

15. “Because thou hast kept the word of my patience, I also will keep thee
from the hour of temptation, which shall come upon all the world, to try
them that dwell upon the earth.” Rev. 3:10. “Be thou faithful unto death,
and I will give thee a crown of life.” Rev. 2:10.



II. Examples Of Patience.


16. Abraham suffered many things from the Chaldeans, Canaanites, and
Egyptians. “Then came he out of the land of the Chaldeans, and dwelt in
Charran. And he gave him none inheritance in it, no, not so much as to set
his foot on. And God spake on this wise, That his seed should sojourn in a
strange land; and that they should bring them into bondage, and entreat
them evil four hundred years.” Acts 7:4-6. “By faith Abraham, when he was
called to go out into a place which he should after receive for an
inheritance, obeyed; and he went out, not knowing whither he went. By
faith he sojourned in the land of promise, as in a strange country,
dwelling in tabernacles. For he looked for a city which hath foundations,
whose builder and maker is God.” Heb. 11:8, 9. “He delivered just Lot,
vexed with the filthy conversation of the wicked. The Lord knoweth how to
deliver the godly out of temptation, and to reserve the unjust unto the
day of judgment to be punished.” 2 Peter 2:7, 9. Isaac refused not to be
offered up for a burnt sacrifice. Gen. 22:9. Jacob also had a great share
of suffering. He fled from his brother Esau, passing over Jordan with his
staff. Gen. 32:10. “By his strength he had power with God; yea, he had
power over the angel, and prevailed; he wept and made supplication unto
him.” Hosea 12:3, 4. He saith unto Pharaoh, “The days of the years of my
pilgrimage are a hundred and thirty years; few and evil.” Gen. 47:9. “Ye
have heard of the patience of Job, and have seen the end of the Lord.”
Jam. 5:11. Moses was meek, and afflicted above all the men that were upon
the face of the earth. Numb. 12:3. He “chose rather to suffer affliction
with the people of God, than to enjoy the pleasures of sin for a season.”
Heb. 11:25. How many afflictions did David suffer, who was a type of
Christ! “O Lord my God, in thee do I put my trust; save me from all them
that persecute me, and deliver me.” Ps. 7:1. “Lord, thou hast heard the
desire of the humble.” Ps. 10:17. Solomon’s motto was, “The fear of the
Lord is the instruction of wisdom; and before (the) honor (that is, of the
next world) is humility.” Prov. 15:33. What patience had not the three men
in the fiery furnace (Dan. 3:21), and the holy Apostles and Martyrs! The
patience of Christ exceeds all these examples. 1. Because he was most
obedient upon the cross. 2. Because he murmured not against God. 3.
Because he held fast his confidence in God, and called him his God, though
forsaken by him. Matt. 27:46. 4. Because he heartily prayed for his
enemies; and revenged not himself when it was in his power.



III. Consolations.


17. “Blessed are they that mourn; for they shall be comforted.” Matt. 5:4.
“Come unto me, all ye that labor and are heavy laden, and I will give you
rest. Take my yoke upon you, and learn of me; for I am meek and lowly in
heart: and ye shall find rest unto your souls. For my yoke is easy, and my
burden is light.” Matt. 11:28-30. In these words there is a fivefold
consolation. 1. That the afflicted may come to Christ. 2. May be
refreshed. 3. May take up his yoke. 4. May find rest unto their souls. 5.
That his yoke is easy. For when it is borne for Christ’s sake, it is not
burdensome, but refreshing. Hence St. Paul saith, “We glory in
tribulations; knowing that tribulation worketh patience, and patience,
experience, and experience, hope, and hope maketh not ashamed: because the
love of God is shed abroad in our hearts by the Holy Ghost.” Rom. 5:3, 4,
5. “Blessed is the man that endureth temptation; for when he is tried, he
shall receive the crown of life, which the Lord hath promised to them that
love him.” James 1:12. “Who shall separate us from the love of
Christ?”—“All things work together for good to them that love God.” Rom.
8:35, 28. “In the world ye shall have tribulation; but be of good cheer; I
have overcome the world.” John 16:23. “I have fought a good fight.” 2 Tim.
4:7.




Chapter XLVIII.


    There Is No Affliction For Which God Has Not Provided Appropriate
 Consolation. The Consolation Which He Affords Is Always Greater Than Our
   Misery; This Consideration Should Sustain And Confirm Our Patience.


The holy Apostle St. Paul, when meditating upon the tender mercies and
compassions of our Heavenly Father to all afflicted and contrite sinners,
breaks out into these words, full of the praise of God: “_Blessed be God,
even the Father of our Lord Jesus Christ, the Father of mercies, and the
God of all comfort; who comforteth us in all our tribulation, that we may
be able to comfort them which are in any trouble, by the comfort wherewith
we ourselves are comforted of God. For as the sufferings of Christ abound
in us, so our consolation also aboundeth by Christ—knowing that as ye are
partakers of the sufferings, so shall ye be also of the consolation._” 2
Cor. 1:3-7.

2. In these words, so full of grace, the holy Apostle gives thanks to God
for heavenly consolation; which is indeed the only remedy against all the
troubles and adversities that oppress us in this life; teaching, at the
same time, that no adversity befalls us, how great soever, but God
supports us under it by his divine comfort, which is more abundant than
our sufferings. This he confirms by seven weighty arguments, which he
repeats in regular order.

3. The first is, because God is the _Father of mercies_, which is the most
cheering appellation that can be conceived: for he shows himself a Father,
not only in name, but in sincerity and truth to all afflicted souls.
Consider what are the properties of a father; for they all belong to God
our Heavenly Father. It is the part of a father, 1. To love his children.
2. To take care of them. 3. To feed them. 4. To defend them. 5. To correct
and instruct them. 6. To pity their infirmities. 7. To be tender of them.
8. To give them an inheritance. If a man will but thoroughly consider
these particulars, he must acknowledge that the very name of a _father_
carries in it such a treasure of comfort, as abundantly outweighs all the
miseries of human life. And to illustrate this yet more perfectly, St.
Paul, by a most significant epithet, calls him, _the Father of mercies_;
that is, the eternal fountain of all that tenderness and affection that is
diffused through the hearts of so many thousands of fathers. Hence it
follows, that no cross can befall the children of God so great, as is the
comfort that arises from the Father of mercies.

4. The second argument is contained in this expression, _the God of all
comfort_; that is, he overflows with eternal and infinite comforts. For as
God is the eternal, infinite, and chief Good; and on the other hand, our
crosses are finite and temporal; what can proceed from that eternal and
chief Good, but perpetual comfort, not only equal, but superior to our
greatest affliction? For as our miseries are finite, and the consolations
of God are infinite, it clearly follows that the latter must be superior
to the former.

5. The third argument is, the example of St. Paul, and all the saints.
“God,” saith he, “comforteth us in all our tribulation.” If we but read
the histories of holy men of former times, and compare their trials and
afflictions with the divine consolations wherewith they were supported
under them, we shall easily perceive that our afflictions are but light in
comparison with their torments; and that no cross can befall us so great,
as to exceed those divine comforts and supports which the holy martyrs
enjoyed. Who will presume to compare his crosses with those of Job? Who
can say he has been afflicted like Jeremiah (Jer. 20:7, etc.)? or tried
like David? Ps. 88. And what is our cross compared with that of Christ? or
are our sufferings, compared with the torments of the holy martyrs? Their
examples, as they were the children of God, our Heavenly Father has set
before our eyes, to teach us, 1. That the cross is the sanctuary of the
true Christian. 2. His heavenly and spiritual glory. 3. His victory over
the world and the devil. 4. His preparation for the kingdom of heaven. 5.
That without the cross no man can enter into the kingdom of God. 6. That
the cross is the image of Christ. 7. That it is an exalted and sublime
mystery, in which lies hid the highest wisdom of God. But flesh and blood
cannot comprehend this, neither taste the heavenly manna hidden in the
word of God, except by the cross. Hence, the divine comforts are greater
than any human sufferings.

6. The fourth is expressed in these words, “That we may be able to comfort
them which are in any trouble, by the comfort wherewith we ourselves are
comforted of God.” Now, how did God comfort the apostles? And how do they
comfort us again? Certainly, by the gracious promises in his holy Word.
Hence it is said, “Whatsoever things were written aforetime, were written
for our learning, that we, through patience and comfort of the Scriptures,
might have hope.” Rom. 15:4. Now, whosoever reads the Word of God as he
ought, must needs observe how kindly God vouchsafes to treat with us, what
abundance of grace, what spiritual and eternal blessings he promises to
bestow upon us; so that we must needs confess that such comfort outweighs
all the sufferings of human life. For though it is said of this
troublesome world, “that all the sons of Adam, from the day of their
birth, find it full of trouble and unquietness, fear, anger, and strife;”
yet, if to this state of trouble and misery we oppose the glories of the
eternal kingdom (2 Cor. 4:17), it will appear that the joys of the next
life, promised in the Word of God, are vastly superior to the miseries of
this. It is, indeed, true, that sin is a very great and dreadful evil,
daily encompassing us about, and involving us in innumerable miseries.
Yet, if we but call to mind, that Christ is our righteousness, it will
thence follow that the burden of sin which lies upon us is much less than
our spiritual consolation which is in Christ Jesus. For greater is the
righteousness which is in Christ than the sin which is in us. In short,
the Word of God so abounds and overflows with heavenly consolations, that
the heart of man is too narrow to receive them. It is like the poor
widow’s pot of oil (2 Kings 4:6), which, by the blessing of Elisha,
produced more oil than there were vessels to receive. Yea, it often
happens that a word of Holy Scripture can comfort a man more than the
whole world, yea, than the devil himself can distress him. “The river of
God is full of water,” saith David (Ps. 65:9), so full that no man can
empty it. Therefore, God calls himself “The fountain of living waters.”
Jer. 2:13. And so in Ps. 36:9, “With thee is the fountain of life; in thy
light shall we see light.” Who, then, can think that the fountain of sin
and death more abounds with affliction than the fountain of life with
comforts?

7. The fifth ground of comfort is that the apostle calls the cross of the
faithful, “the sufferings of Christ.” And that 1. Because all the faithful
are the spiritual members of the Lord Jesus Christ. Now, as the head feels
all the pains of every member of the body, by a certain sympathy arising
from its union with them; so Christ, who is our Head, feels all the
crosses and sufferings of every member. 2. Because Christ dwells in his
faithful servants, and is vitally united to them; therefore, also, he
suffers in his members, sharing in all their sufferings, banishments, and
persecutions, as he witnessed by a voice from heaven, “Saul, Saul, why
persecutest thou me?” Acts 9:4. 3. Because we are born anew of Christ, and
he is our “everlasting Father.” Isa. 9:6. Now we know, that the heart of a
father has a very tender sense of the sufferings of his child. Therefore,
the sufferings of all believers are the sufferings of the Lord Jesus
Christ. And if it be so, canst thou think any affliction so great that it
cannot be made easy and tolerable by this consideration, that Christ is
thy Head, and thou art his member; that he is united to thee, dwells in
thee, and suffers in thee, regarding all thy sufferings as his own; that
he is thy Father, and feels in himself all the crosses, pains, and
afflictions that are laid upon thee?

8. The sixth ground of consolation, the Apostle deduces from Jesus Christ,
the spring and foundation of all comfort, in these words: “Our consolation
aboundeth by Christ.” As sin is the fountain of all misery; so is Jesus
Christ, the Son of God, the spring and fountain of all joy and comfort.
Now as the power of Christ is greater than the power of sin; so is the
comfort that proceedeth from him greater and more powerful than any misery
that can arise from sin; according to the words of St. Paul, “Where sin
abounded grace did much more abound.” Rom. 5:20. “For it pleased the
Father, that in Christ should all fulness dwell.” Col. 1:19. Him,
therefore, the prophet Isaiah (Isa. 61:1) describes as sent from God to
comfort all that mourn. Whence it follows, that the comforts flowing from
Christ, are greater than any crosses and sorrows which we endure.

9. The seventh comfort which the Apostle mentions, is the glory of Christ:
hence he says, “As ye are partakers of his sufferings, so shall ye be also
of the consolation.” This glory we know to be so great, that he is
glorious, not only with respect to his own Person, in a manner
incommunicable to his body, which is the Church; but also that he, as the
Head of the Church, was exalted to glory for that very end, that all the
members of his body might be partakers with him. Hence St. Paul calls him,
“The head of the church which is his body, the fulness of him that filleth
all in all.” Ephes. 1:22, 23. And now, what calamity, what cross, what
affliction can be so bitter, as not to be sweetened by the consolation
arising from such future glory? Wherefore St. Paul does not “reckon the
sufferings of this present time to be worthy to be compared with the glory
that shall be revealed in us.” Rom. 8:18.

10. It now remains that we speak of the five means, by which we may be
partakers of these comforts.

11. The first is, _true repentance and knowledge of sin_. Without this,
the soul is not capable of comfort; according to that saying of Christ,
“They that be whole need not a physician, but they that are sick.” Matt.
9:12. On the other hand, a soul that has a true sense of sin, understands
that sin has cast it into so many miseries and calamities, and therefore
murmurs not against God, but abhors itself and its own iniquities (Lam.
3:39); and confesses that God is just in all that he has brought upon it.
For as sin, like a general contagion, has infected the whole mass of
mankind; so also the sentence of misery and affliction in this moral
state, has passed upon all, for that all have sinned. And whoever, like
the prophet Daniel (Dan. 9:7, 16), confesses his sin, shall find
consolation descending upon him from heaven like an angel, as in the case
of Daniel, ch. 9:21.

12. The second means, is _faith_, which hangs upon Jesus Christ, as the
infant upon the mother’s bosom. It rests entirely in the paternal
affection of the God of all consolation. It holds fast by Jesus Christ, as
Jacob did by the angel, saying, “I will not let thee go, except thou bless
me.” Gen. 32:26. It is faith which in Christ Jesus overcometh sin, death,
the world, the devil, and all misery. For “all things are possible to him
that believeth.” Mark 9:23. And he that believeth shall see the glory of
God. John 11:40.

13. The third means, is _prayer_, which is a conversation with God. As it
is a relief and a refreshment to an afflicted soul, to communicate its
sorrows and troubles to a faithful friend: so are our hearts refreshed and
comforted, by conversing with God in prayer. “When I cried, thou
answeredst me, and strengthenedst me with strength in my soul.” Psalm
138:3. Prayer offered up in the name of Jesus Christ, is like Jacob’s
ladder (Gen. 28:12), on which the soul ascends from earth to heaven; as
soon as the prayer ascends, an angel, that is, divine consolation,
descends upon it. Thus it was in the agony of our blessed Lord; for when
he prayed more earnestly, lo! an angel descended from heaven to strengthen
him. Luke 22:43. And we may assure ourselves, that whensoever we pray
according to His will, we shall be strengthened according to His promise.

14. The fourth means of obtaining divine consolation is, _praising God_,
which is always attended with comfort and spiritual joy. He that is daily
employed in the praises of God, lives the life of an angel; for they, we
know, continually “behold the face of the Father which is in heaven”
(Matt. 18:10), and sing his praises. This is their highest joy, this is
the bread of angels. Whence it appears, that praising and glorifying God
must afford the most exalted joy and comfort to a devout soul. Hence David
says, “I will bless the Lord at all times: his praise shall continually be
in my mouth. My soul shall make her boast in the Lord; the humble shall
hear thereof, and be glad.” Psalm 34:1, 2. In this place David joins the
praise of God and spiritual joy together; teaching us thereby, that the
one is the fruit of the other, because they are most intimately connected.

15. The last sure and certain means of receiving divine consolation, is a
diligent reading, hearing, and meditating on the Word of God. “For
whatsoever things were written, were written for our learning, that we
through patience and comfort of the Scriptures might have hope.” Rom.
15:4.

16. From the Word of God as the true fountain of consolation, are to be
drawn all the above-mentioned arguments and grounds of comfort; namely,
joy and quiet of mind under all kinds of crosses and afflictions. Hence
also we must learn how these comforts are to be obtained, namely, by true
repentance, a living faith, ardent prayer, and continually praising God.




Chapter XLIX.


The Truth Of God And The Certainty Of His Promises, Ought To Dispose Us To
                                Patience.


    _I will look unto the Lord; I will wait for the God of my
    salvation; my God will hear me. Rejoice not against me, O mine
    enemy: when I fall, I shall arise; when I sit in darkness, the
    Lord shall be a light unto me. I will bear the indignation of the
    Lord, because I have sinned against him, until he plead my cause,
    and execute judgment for me: he will bring me forth to the light,
    and I shall behold his righteousness. Then she that is mine enemy
    shall see it, and shame shall cover her which said unto me, Where
    is the Lord thy God?_—MICAH 7:7-10.


We read in the prophet Jeremiah (chap. 9:4, etc.), that before the
Babylonish captivity and the destruction of the temple, besides the
idolatry that brought that desolation upon them, treachery, lying,
falsehood, hatred, and envy prevailed to a high degree; and that charity
was quite cold and dead amongst them. For wheresoever these abominations
prevail, there, it is plain, God is not; and that he has forsaken not only
the city or the kingdom, but also the hearts of those that dwell there;
and when God forsakes us, destruction quickly finds us. So says the
prophet (Jer. 9:4-8): “Take ye heed every one of his neighbor, and trust
ye not in any brother: for every brother will utterly supplant, and every
neighbor will walk with slanders. They weary themselves to commit
iniquity. Their tongue is as an arrow shot out, it speaketh deceit; one
speaketh peaceably to his neighbor with his mouth, but in heart he layeth
his wait.”

2. Here we may see the wretched state of Jerusalem, and what flagrant
iniquities they were which hastened its ruin. Treachery and iniquity did
so abound, that there was neither truth nor honesty left among the people.
Their only aim was to cheat and defraud one another; and their hearts
being thus set upon iniquity, they brought on themselves ruin and
destruction.

3. Something similar to this, is the complaint of the prophet Micah: “Woe
is me! for I am as when they have gathered the summer fruits, as the grape
gleanings of the vintage; there is no cluster to eat; my soul desired the
first ripe fruit. The good man is perished out of the earth; and there is
none upright among men: they all lie in wait for blood. They do evil with
both hands earnestly. Trust ye not in a friend.” Micah 7:1, 2, 3, 5. When
a people or nation are come to this pass, they are industriously digging a
pit, into which they design to rush boldly, and with their eyes open.
Would to God this were not the case in our own times! We, too, deeply
share in their guilt, and we must expect to share in their punishments.
For our destruction is of ourselves. O that we could at last awake,
renounce our past errors, put off our carnal minds that are at enmity
against God, and love the truth and peace. If we do not so, we are
condemned already, and cannot receive help.

4. But in order that upright and good men may not be too much discouraged
in this sad and dangerous state of things, we must consider by what means
the holy men of old supported themselves in such a state of universal
corruption. The prophet Micah (Micah 7:7, etc.), pointing out, as it were,
with his finger the fountain of true consolation, says, “Therefore I will
look unto the Lord: I will wait for the God of my salvation!” That is his
first comfort. The second is, “My God will hear me.” The third is,
“Rejoice not against me, O mine enemy. When I fall, I shall arise.” The
fourth is, “When I sit in darkness, the Lord shall be a light unto me.”
The fifth is, “I will bear the indignation of the Lord, because I have
sinned against him, until he plead my cause, and execute judgment for me.”
The sixth is, “He will bring me forth to the light, and I shall behold his
righteousness.” The seventh is, “Then she that is mine enemy shall see it,
and shame shall cover her.”

5. First, he says, “I will look unto the Lord: I will wait for the God of
my salvation.” In these words is contained the doctrine of faith and hope,
which are, as it were, the two watchful, never-sleeping eyes of the soul,
by which it constantly looks towards God in the greatest dangers and
necessities; the greater the calamity, the stronger ought to be our faith,
the more vigorous our hope. Then it is that we should call to mind the
words which we repeat at the beginning of the Apostles’ Creed: “I believe
in God the Father Almighty, Maker of heaven and earth;” that is, I believe
that there is no misery or calamity so great, but God can and will deliver
me out of it. Let us learn, therefore, to turn away our eyes from temporal
suffering, not regarding it, but God “who worketh salvation in the midst
of the earth” (Ps. 74:12), and who alone can and will deliver us according
to Psalm 123: “Unto thee lift I up mine eyes, O thou that dwellest in the
heavens. Behold, as the eyes of servants look unto the hand of their
masters, and as the eyes of a maiden unto the hand of her mistress; so our
eyes wait upon the Lord our God, until that he have mercy upon us. Have
mercy upon us, O Lord, have mercy upon us; for we are exceedingly filled
with contempt. Our soul is exceedingly filled with the scorning of those
that are at ease, and with the contempt of the proud.”

6. Moreover, as it is the way of God to help us, not at the time appointed
by us, but in his own due time; so it is not enough for us to say, “I will
look unto the Lord;” but we must add, “and wait for the God of my
salvation.” For faith, hope, and patience, have an entire relation to, and
mutual dependence upon each other; as we may see in Psalm 27; in the
beginning of which, David, looking up to God, says, “The Lord is my light
and my salvation; whom shall I fear? The Lord is the strength of my life,
of whom shall I be afraid?” He concludes his prayer with these words: “I
believed to see the goodness of the Lord in the land of the living. Wait
on the Lord, be of good courage, and he shall strengthen thine heart:
wait, I say, on the Lord.” Ps. 27:1, 14. So Psalm 130:5, 6: “I wait for
the Lord, my soul doth wait; and in his word do I hope. My soul waiteth
for the Lord more than they that watch for the morning.” “For the vision
is yet for an appointed time, but at the end it shall speak, and not lie:
though it tarry, wait for it; because it will surely come, it will not
tarry.” Habak. 2:3. But if the sorrowing soul shall say: “Alas, I have
waited a great while!” let her know that it is necessary it should be so,
in order that her faith, hope, and patience, may be tried and approved in
the sight of God. We never please God more, than when with patience and
humility we wait for the accomplishment of his promises, and receive with
submission all his determinations concerning us.—Everything has a certain
beginning; so has everything an appointed end; and whosoever does not wait
for that, labors in vain. As the grain is exposed to all the vicissitudes
of wind and weather, before it comes to maturity, and, whenever it becomes
ripe, is the sweeter and better upon that account: so is it with the
cross. He that bears it with patience, and waits for the end of it, shall
reap “the peaceable fruit of righteousness.” Heb. 12:11. For St. Paul
affirms, “that hope maketh not ashamed” (Rom. 5:5); for when it is founded
upon divine grace, as upon a firm rock, it continues immovable in
adversity. Hence it is said, “Let none that wait on thee be ashamed.”
Psalm 25:3. “They looked unto him and were lightened; and their faces were
not ashamed.” Ps. 34:5. “In thee, O Lord, do I put my trust; let me never
be ashamed.” Ps. 31:1. “The expectation of the poor shall not perish
forever.” Ps. 9:18.

7. The second consolation is, that God will certainly hear our prayers:
“The Lord hath heard the voice of my weeping. The Lord hath heard my
supplication; the Lord will receive my prayer.” Ps. 6:8, 9. “In my
distress I called upon the Lord, and cried unto my God: he heard my voice
out of his temple, and my cry came before him, even into his ears.” Ps.
18:6. “This poor man cried, and the Lord heard him, and saved him out of
all his troubles. The eyes of the Lord are upon the righteous, and his
ears are open unto their cry.” Ps. 34:6, 15. “Because he hath set his love
upon me, therefore will I deliver him: I will set him on high, because he
hath known my name. He shall call upon me, and I will answer him; I will
be with him in trouble; I will deliver him, and honor him.” Ps. 91:14, 15.
“O thou that hearest prayer, unto thee shall all flesh come. By terrible
things in righteousness wilt thou answer us, O God of our salvation; who
art the confidence of all the ends of the earth, and of them that are afar
off upon the sea.” Ps. 65:2, 5. But if thou shalt say in thine heart, “All
these were men eminent for holiness, faith, and dependence upon God; but
as for me, I am not worthy to be compared with them,” I answer, out of
Rom. 3:23—“All have sinned, and come short of the glory of God;” but are
heard and accepted through grace, by repentance and faith. “The Lord is
nigh unto all them that call upon him, to all that call upon him in truth.
He will fulfil the desire of them that fear him; he also will hear their
cry, and will save them.” Ps. 145:18, 19. “He will regard the prayer of
the destitute, and not despise their prayer. This shall be written for the
generations to come.” Ps. 102:17, 18.

8. The third consolation is contained in these words: “Rejoice not against
me, O mine enemy! when I fall, I shall arise.” Though the world, according
to the perverse spirit that governs it, rejoice at the sufferings of good
men (John 16:20), yet shall they at last be confounded, and the righteous
be comforted. Hence we are told, “The Lord will not cast off forever: but
though he cause grief, yet will he have compassion, according to the
multitude of his mercies. For he doth not afflict willingly, nor grieve
the children of men.” Lam. 3:31, 32, 33. “God is faithful, who will not
suffer you to be tempted above that ye are able; but will with the
temptation also make a way to escape, that ye may be able to bear it.” 1
Cor. 10:13. The same God that laid the burden on you, will in due time
take it off, comfort you, and deliver you from death. “Thou hast turned
for me my mourning into dancing; thou hast put off my sackcloth, and
girded me with gladness.” Ps. 30:11. “The Lord upholdeth all that fall;
and raiseth up all those that be bowed down.” Psalm 145:14. “In a little
wrath, I hid my face from thee for a moment; but with everlasting kindness
will I have mercy on thee, saith the Lord thy Redeemer.” Isa. 54:8. “It is
of the Lord’s mercies that we are not consumed, because his compassions
fail not. They are new every morning.” Lam. 3:22, 23.

9. The fourth consolation is contained in these words: “When I sit in
darkness, the Lord shall be a light unto me.” By _darkness_, he means a
state of affliction; which is darkness, indeed, wherein a man can neither
see nor be seen by his friends with the least glimpse of worldly comfort.
The sufferer sits in the very region of shame and sorrow, the valley of
the shadow of death, exposed to the violence and assaults of evil spirits
and wicked men. But dark and dismal as it is, the Lord himself will
enlighten it; the light of whose countenance shines most of all in the
dismal darkness of worldly affliction. There he appears to comfort the
disconsolate, and cheer, with the brightness of his presence, the desolate
and desponding soul. Thus it is said, “Light is sown for the righteous,
and gladness for the upright in heart.” Ps. 97:11. “Unto the upright there
ariseth light in the darkness; he is gracious, and full of compassion, and
righteous.” Ps. 112:4.

10. The fifth consolation is this: “I will bear the indignation of the
Lord, because I have sinned against him, until he plead my cause, and
execute judgment for me.” Let the afflicted person think on this, and
remember that though from those that afflict him he may have deserved
better usage; yet from the hand of God, he has deserved a great deal
worse. Whatever befalls us, is by the permission of God. Upon this
account, the evils that we suffer from wicked men, are called in this
verse, “the indignation of the Lord.” Blessed is he that beareth this
affliction with patience, and receiveth it no otherwise than as coming
from God himself. “Blessed is the man whom thou chastenest, O Lord, and
teachest him out of thy law; that thou mayest give him rest from the days
of adversity, until the pit be digged for the wicked.” Ps. 94:12, 13. “It
is good for a man that he sit alone and keep silence, because he hath
borne the yoke upon him. He putteth his mouth in the dust, if so be there
may be hope. He giveth his cheek to him that smiteth him; he is filled
full with reproach.” Lam. 3:27-30. This was truly the case of David, who
might properly say, “I will bear the anger of the Lord, because I have
sinned against him.” For thus he speaks, when he commanded Zadok to carry
back the ark of God. “If I shall find favor in the eyes of the Lord, he
will bring me again, and show me both it and his habitation. But if he
thus say, I have no delight in thee; behold here am I, let him do to me as
seemeth good unto him.” 2 Sam. 15:25, 26. And when Shimei cursed him, he
humbly acknowledges the appointment and permission of God, saying, “Let
him alone, and let him curse; for the Lord hath bidden him.” 2 Sam. 16:11.
“Fret not (therefore) thyself because of evil-doers. Put thy trust in
God.” Psalm 37:1, 5.

11. The sixth consolation is, “He will bring me forth to the light, and I
shall behold his righteousness.” This is a figure of speech taken from the
condition of a man that has long lain in darkness, and been as a dead man
out of mind; or of one taken out of a dark and deep prison into the light
and open air. For as these, having been long confined to darkness and
misery, are exceedingly refreshed with the cheerful light of the sun and
the splendor of the heavens; so after the patient bearing of the cross,
the light of God’s countenance breaks forth, and the beams of divine
consolation strike powerfully upon the soul, filling it with glory and joy
unspeakable. Ps. 50:2. Did not Joseph thus break through the shades of
darkness and misery, like the bright sun out of a cloud? Gen. 41:38. And
did not God bring king David out of the region of misery into a state of
joy and happiness? So also at the resurrection of the dead shall our
bodies be brought out of their dark prisons, and we shall rejoice in the
everlasting light and glory of God.

12. The seventh consolation is, “Then she that is mine enemy shall see it,
and shame shall cover her.” This is the proper punishment of wicked men
who rejoice at the affliction of others, that they shall be covered with
confusion. The time will certainly come, when the mockers shall be struck
with unavoidable shame, and shall be convinced by their own consciences,
of the wrong which they have done to others. This was Shimei’s case, who
could not but blush and be confounded in the presence of David and
Solomon. 2 Sam. 19:19; 1 Kings 2:44. “It is a righteous thing with God to
recompense tribulation to them that trouble you: and to you who are
troubled, rest.” 2 Thess. 1:6, 7. “I rejoiced not at the destruction of
him that hated me, nor lifted up myself when evil found him. Neither have
I suffered my mouth to sin, by wishing a curse to his soul.” Job 31:29,
30. “Love your enemies; bless them that curse you; do good to them that
hate you; and pray for them which despitefully use you and persecute you:
that ye may be the children of your Father which is in heaven: for he
maketh his sun to rise on the evil and on the good, and sendeth rain upon
the just and the unjust.” Matt. 5:44, 45.




Chapter L.


Showing How Hope Is Tested In Seasons Of Adversity; It Maketh Not Ashamed.


    _Thou shalt know that I am the Lord; for they shall not be ashamed
    that wait for me._—ISA. 49:23.


As _faith_ is nothing else but a fixed and steady assurance by which the
devout Christian depends perfectly and entirely on the favor and mercy of
God promised in Christ Jesus (Heb. 11:1), so _hope_ is a continued and
patient waiting for the accomplishment of that promise which is the object
of faith, and is nothing else but a patient, constant, and persevering
faith.

2. Of this hope St. Paul says, that it “maketh not ashamed” (Rom. 5:5):
being, as well as faith itself, founded upon a firm, immovable, and
eternal basis. And this is God himself, who never faileth those that wait
for him; and for the same reason, the peace, joy, rest, glory, and
confidence imparted by hope are eternal. On this foundation, he who hopes
stands fixed and secure amidst all the crosses and calamities of life; and
though the rains descend, the floods come, and the boisterous winds blow
upon him, he is fearless and unmoved, knowing that “his house is built
upon a rock.” Matt. 7:25.

3. And as hope is built upon an immovable foundation, and the things of
this world are fleeting and uncertain; therefore its rest, its joy, its
entire dependence, are in God alone, despising the riches, pleasures,
honors, and glories of the world. “They that trust in the Lord, shall be
as mount Zion, which cannot be removed, but abideth forever. As the
mountains are round about Jerusalem, so the Lord is round about his
people.” Ps. 125:1, 2.

4. On the other hand, they whose hopes are founded on the transitory
riches, honors, and pleasures of this world, are perpetually exposed to
all the fears, cares, and calamities of life; lie at the mercy of every
blast of inconstant fortune, by which they are tossed to and fro; and
depend upon the uncertain will of the world for every quiet moment they
enjoy.

5. This can never be learned but under the discipline of the cross. For
such is the nature of affliction, that it searches and discovers the
inmost recesses of the soul; and shows us whether the hope that is in us
be true or false. By this touchstone, we often find that our hopes have
not been so much fixed upon God himself, as upon the favors and blessings
he bestows; that we have built upon the sand, and idolized the creature,
instead of worshipping the Creator. For so great is the blindness of our
nature, that we often rest in the creatures, instead of raising our minds
from them to the Creator, as he designed. For with this intent God bestows
on man so many and great blessings, that by the gifts he may be drawn to
the Giver; and learn to know, love, fear, reverence, and hope in God
alone. But so great is the corruption of our nature, that we are not
disposed to serve God for nought; and we worship him not for his own sake,
but for the sake of what he bestows.

6. Upon this account, it is necessary that God should sometimes visit us
with crosses and afflictions, and deprive us of his good things which we
have abused; that so we may learn to praise, and glorify, and depend on
him alone. Nay, we sometimes proceed so far, as to trust in ourselves, and
entirely depend on our own power and abilities; then it is that God in
mere mercy interposes; and, that we may not grow too proud, breaks us in
pieces, humbles, and confounds us, and so empties us of ourselves, that we
may be filled with all the fulness of God. This we cannot be, without
being first emptied of all that arrogance, pride, and self-conceit, which
stand in perfect opposition to the grace of God.

7. Hence hope is a _militant_ virtue, fighting against all that confidence
in ourselves, all that self-exaltation upon the score of our own gifts,
merit, righteousness, prosperity, honors, and riches, in which the natural
man places all his confidence. The business of hope is to oppose and
conquer all these delusions of the devil, and to seek rest and peace in
God alone.

8. Hence it follows, that hope, like faith and charity, has God only for
its object. Whosoever aims at any other mark, or places his hope on any
other being, is destitute of any well-founded hope. As all created beings
when out of God are nothing; it follows that the hope reposed in them is
also nothing. So then, these three virtues, faith, hope, and charity, are
in the highest sense spiritual, admitting of no earthly mixture, but are
fixed entirely on God, who is their eternal and invisible basis. To this
refers that passage of St. Paul, “Hope that is seen, is not hope; for what
a man seeth, why doth he yet hope for?” Rom. 8:24. Whosoever, therefore,
places his hope upon anything that is visible, has not the invisible God
for his support, but rests upon a shadow; and when the visible world,
which is his basis, shall sink into nothing, by consequence his hope, that
was built upon it, must sink and perish with it.

9. Consider this, O man, and by carefully comparing time with eternity,
persuade thyself to entertain a true and saving hope, and to be led into a
state of firm and lasting peace. Eternity is unchangeable, ever constant,
always the same; but time is nothing but change and revolution. The
brightest day declines and ends in darkness, weeks are swallowed up in
months, and months in years; the opening spring and fruitful summer sink,
by degrees, into a desolate winter; and not only so, but all the
elementary bodies are in a state of change, always shifting from one
appearance to another; not to mention the continual motions of the
heavens. So that this world cannot be the region of rest. For whatsoever
is subject to time, is continually passing, and vanishing; in a word, “All
is vanity” (Eccles. 1:2), and we shall never rest but in eternity. And
though all men, both good and bad, long for peace and tranquillity; yet
they, and they only, shall find it, who have learned to lose and resign
themselves in Christ, the eternal rest of the soul. And this is not so
much the work of labor and study, as of quietness and hope. Isa. 30:15.

10. Moreover, the Christian’s hope must be tried, not only by the loss of
temporal things, but also by the withholding of the communications of
divine grace and favor (as commonly happens in great temptations); that
seeing ourselves deprived even of those most excellent and spiritual
blessings, on which we depend, our hope may arrive at the highest pitch of
purity and sincerity, and rest on God alone. In such a case “we must hope,
even against hope” (Rom. 4:18), as we read that Abraham did. Here a man
must, with his blessed Redeemer, be deserted and forsaken, not only by
man, but by God himself. And this is properly “to be conformed to the
image of the Son of God.” Rom. 8:29. This is the truest test or probation
of the Christian’s hope.

11. For, whereas, in other afflictions, our patience, humility, devotion,
and charity, are principally exercised; in these spiritual trials of the
conscience, our hope is eminently proved and tried, whether it be sincere
or not. In this probation, though a man be perfectly despoiled of all his
grace, yet shall he at last triumph in that “hope which maketh not
ashamed.” And though the soul that is thus tried, be sometimes ready to
fall into impatience, murmuring, blasphemy, or the like; yet there
remains, as it were, some gentle breath of hope, arising from the ground
of the heart, by the power of the divine Spirit, which contradicts and
opposes those unholy suggestions. When this combat is over, all his
transgressions are forgiven, and his sins are covered and he himself is
like “a brand plucked out of the fire” (Zech. 3:2); “or like a piece of an
ear taken out of the mouth of the lion.” Amos 3:12. Now this impatience
being involuntary, and being opposed with sighs and groans unutterable, is
by no means to be called despair; considering withal, that this is the
sharpest conflict, the severest trial of the Christian’s hope; and these
are the “unutterable groanings” which St. Paul mentions. Rom. 8:26.

12. They that undergo these trials, are the greatest saints, and are
nearer to God than those who repose all their hope and confidence in
themselves. The pride of such men, in vainly arrogating any perfections to
themselves, makes them in the highest degree blasphemers against God;
whereas the disciples of the cross are his dearest children, as we may see
in the examples of Job and David: for by being thus stripped of
themselves, they are purified as gold in the refiner’s fire; and being
thus cleansed from all their dross of pride and vainglory, they shine in
the glory of the divine image, like a beautiful jewel set in the purest
gold; so that nothing remains of which the proud man can boast.

13. By such trials as these, a man is taught to put his trust in nothing
but in God alone. For when affliction has taken everything else from us,
God alone cannot be taken from us. Yea, affliction is so far from
separating us from God, that it rather brings us to God, restoring us to
God, and God to us. It is hope, therefore, that preserves us in
calamities, so that we are not consumed, and, therefore, it “maketh us not
ashamed.” Rom. 5:5. But as the soul came out from God, so must she return
thither again, void of all love of the creatures; and when a man passes
out of himself and all the creatures, whither can he go, or where can he
rest, but in the hands of his God, who comprehendeth and upholdeth the
world, and all that is therein? Isaiah 40:12. Whosoever, therefore, bids
farewell to the world, and is divested of all love of himself and the
creatures, having his heart fixed on no earthly thing, but being perfectly
free and at liberty, resigning himself and all his concerns into the hands
of God, and being content under every dispensation of providence—he may be
truly said to rest in God. But those who are entangled in the love of
themselves and the creatures, being slaves to their own wills, resting in
them, and not submitting to the will of God, must perish in the end.




Chapter LI.


                Comfort For Those That Are Weak In Faith.


    _A bruised reed shall he not break, and the smoking flax shall he
    not quench._—ISAIAH 42:3.


In this verse the holy prophet comforts those that are weak in faith by
two beautiful similitudes, excellently adapted to the purpose. For as a
bruised reed (to which he first alludes) must be handled very gently, lest
it be entirely broken to pieces; and as the smoking flax, when once it has
taken fire, must be continually encouraged by a gentle breath, for fear of
blowing it out; so our blessed Redeemer, who knows our infirmities, treats
us with great gentleness, reviving from time to time the spark of faith
within us, with the soft and gentle breath of his Spirit, that we may not
be discouraged by our manifold infirmities, but be enlivened and
strengthened under them. Isaiah 57:15. And because this weakness of faith
is a very grievous temptation, to which all Christians are more or less
exposed; therefore has the Holy Spirit, in the Word of God, furnished us
with very strong consolations against it, which ought to be deeply rooted
in our mind, that we may have them in readiness, and apply them with
success in the sad hour of temptation.

2. (1) We must carefully remember, that faith is not of ourselves, but is
the gift and work of God; “This is the work of God, that ye believe on him
whom he hath sent.” “No man can come to me, except the Father which hath
sent me, draw him.” John 6:29, 44. “Who believe, according to the working
of his mighty power.” Ephes. 1:19. “By grace are ye saved through faith;
and that not of yourselves; it is the gift of God: not of works, lest any
man should boast.” Ephes. 2:8. “Let us run with patience the race that is
set before us, looking unto Jesus, the author and finisher of our faith.”
Heb. 12:1, 2. “The love of God is shed abroad in our hearts by the Holy
Ghost, which is given unto us.” Rom. 5:5. “We have the first fruits of the
Spirit, which helpeth our infirmities.” Rom. 8:23, 26. Now, since faith is
the work of God, and not our own, it follows, that it is not in our power
to have it in such measures and proportions as we please. And whereas he
has promised to save us by faith, it follows, that he knows how strong our
faith ought to be, for the obtaining that great end, and will strengthen
it accordingly. Therefore this was the answer of God to St. Paul: “My
grace is sufficient for thee.” 2 Cor. 12:9. “A man can receive nothing,
except it be given him from heaven.” John 3:27.

3. (2) Whilst we are in this life, we must not expect to arrive at the
highest pitch of perfection. This God permits, with a design to cure that
natural pride and vanity of spirit to which the best of us are subject, by
the daily sense of our great and manifold infirmities. To this we may
refer the words addressed by St. Paul to the Philippians, “Not as though I
had already attained, either were already perfect; but I follow after, if
that I may apprehend that, for which also I am apprehended of Christ
Jesus.” Phil. 3:12. As if he had said, “Though I am not yet so strong in
faith, as to be able to apprehend him as I ought, yet I am apprehended in
him; that is, I am in Christ Jesus by faith.” Let us, considering these
things, bear patiently the infirmities of our nature, till we can attain
to perfection.

4. (3) God does not despise or reject our weak faith, but cherishes,
strengthens, and improves it, and at last crowns it with a blessed
conclusion. In this sense we are to understand and apply those golden
passages that follow: “A bruised reed shall he not break, and the smoking
flax shall he not quench.” Isaiah 43:3. “Thou hast been a strength to the
poor, a strength to the needy in his distress, a refuge from the storm, a
shadow from the heat.” Isaiah 25:4. “Strengthen ye the weak hands, and
confirm the feeble knees. Say to them that are of a fearful heart, Be
strong, fear not; behold, your God will come and save you.” Isaiah 35:3,
4. “He giveth power to the faint; and to them that have no might, he
increaseth strength.” Isaiah 40:29. “The Lord God hath given me the tongue
of the learned, that I should know how to speak a word in season to him
that is weary.” Isaiah 50:4. “I revive the spirit of the humble, and the
heart of the contrite ones.” Isaiah 57:15. “The Lord hath sent me to
preach good tidings unto the meek, to bind up the brokenhearted,” and to
comfort all that mourn. Isaiah 61:1. In this sense we may understand that
passage in Exod. 34:26. “Thou shalt not seethe a kid in his mother’s
milk;” that is, thou shalt not grieve the tender, weak faith of a babe in
Christ. A strong and vigorous faith can bear anything, can pass through
the flames of fire, and the floods of water; but a young, tender faith,
must be softly and gently treated, like a bruised reed, which is in
continual danger of being broken to pieces. “I have satiated the weary
soul, and I have replenished every sorrowful soul.” Jer. 31:25. They that
labor under the weakness of faith, are the poor in spirit, to whom the
blessing is promised, “Blessed are the poor in spirit.” Matt. 5:3. They
that feel the weakness of their faith, are sick in spirit: and to them
must be applied for their consolation, that passage in St. Matthew, “They
that be whole need not a physician, but they that are sick.” Matt. 9:12.
“Him that is weak in the faith receive ye, but not to doubtful
disputations.” Rom. 14:1. “To the weak became I as weak, that I might gain
the weak.” 1 Cor. 9:22. “I will bind up that which was broken, and will
strengthen that which was sick.” Ezek. 34:16. “Him that cometh to me, I
will in no wise cast out.” John 6:37. On these promises, full of divine
consolation, let all who are weak in faith entirely depend, and satisfy
themselves that God is faithful and true (Psalm 33:4), and will not fail
in his promises. To this head also we refer the instances of those that
have been weak in faith. Such was the man (Mark 9:23, 24), who, when our
Lord said, “If thou canst believe, all things are possible to him that
believeth;” answered with tears, “Lord, I believe; help thou mine
unbelief!” The nobleman. John 4:47. The disciples in the ship. Matt. 8:24.
St. Peter sinking in the sea, when our Lord stretched out his hand and
supported him. Matt. 14:31. Therefore, says St. Paul, “Comfort the
feeble-minded, support the weak, be patient towards all men.” 1 Thess.
5:14.

5. (4) God has, indeed, the greatest concern for those that are weak in
faith. Our Lord himself tells us, “They that be (strong and) whole need
not a physician, but they that are sick (and weak).” Matt. 9:12. The
shepherd leaves his ninety and nine sheep in the wilderness, and goes
seeking that which was lost, until he find it (Luke 15:4); and as tender
mothers show the most attention to their weak and sickly children; so does
our Heavenly Father to those that are weak in faith.

6. (5) But if thou say in thy heart that thou perceivest scarcely a grain
of faith in thyself, then I would ask, Dost thou sincerely desire to have
faith? If thou dost, all is well; fear not. For since it is God that
worketh in us “to will,” it follows, that whosoever finds in himself that
good will and desire, finds in himself the work of God. Hence let him be
encouraged and assured that he who has given us _the will_, will also give
us the power _to do_. Phil. 1:6; 2:13.

7. (6) God is so compassionate to devout prayers and desires, that he
never disappoints the hopes of those that trust in him. “Lord, thou hast
heard the desire of the humble: thou wilt prepare their heart, thou wilt
cause thine ear to hear.” Ps. 10:17; 9:18. Wherefore, thy faith is as
great as thy desire of obtaining it. “For God trieth the hearts and
reins.” Ps. 7:9. “Because he hath set his love upon me, therefore will I
deliver him.” Ps. 91:14.

8. (7) It is therefore better to glory in the weakness, than in the
strength of our faith. For it is the will of God concerning us, that we
fall not into spiritual pride. “My strength is made perfect in weakness.
Most gladly therefore will I rather glory in my infirmities, that the
power of Christ may rest upon me.” 2 Cor. 12:9. Let this be thy comfort
when thou laborest under weakness of faith.

9. (8) Faith, though it be ever so weak, is still faith. For our salvation
depends not upon the worthiness of our faith, whether it be strong or
weak, but upon Jesus Christ, on whom it lays hold. As, therefore, a
precious jewel may be held by the hands of a little infant as well as of a
strong man, so a weak faith may as well lay hold on the merits of Christ
Jesus (the true Christian’s only hope and treasure), as that which is much
stronger, and by consequence, both be capable of the same righteousness
and blessedness. And as the apple of the eye, small and delicate as it is,
can perceive not only the light and splendor of the meridian sun, but even
the sun itself, though so many times larger than the earth, so does the
eye of faith, though weak and infirm, perceive and feel the Sun of
righteousness (Mal. 4:2), the Lord Jesus Christ, with all the bright rays
of his spiritual gifts and graces.

10. (9) Such is the nature of faith, that it is sometimes stronger and
sometimes weaker; and sometimes the light thereof seems to be darkness.
This has been attested by the examples of almost all the saints,
particularly David, and Abraham, who is called “the father of the
faithful” (Rom. 4:11; Gal. 3:7); and yet (Gen. 12:11) he was afraid that
the Egyptians would put him to death on account of Sarah, his wife, and
this, too, after he had received the promise. Moses also, at the water of
Meribah, betrayed a want of faith. Numb. 20:10-13; Exod. 17:7. David’s
faith was sometimes so strong as to raise him, as it were, up to heaven;
and then again so weak as to leave him to sink, as it were, into hell, and
make him complain to God that “he was cut off from before His eyes.” Ps.
31:23. Whence it follows, that we must not conclude because a man’s faith
is weak, that therefore he has none at all; or that they who are
contending against the weakness of faith, are therefore forsaken by God.
We know that fire is often hidden under ashes, though neither light nor
heat appear; we know that the trees are alive, though in winter they are
stripped of their leaves: so we may in like manner conclude, that those
people may have faith towards God, in whom we do not at all times discern
signs or tokens of it. For the Spirit of the Lord is like the wind, that
bloweth when and whither it pleases. John 3:8.

11. (10) He that complains of the weakness of his faith, shows plainly,
that faith is striving and struggling within him, and a _striving faith_
is a true faith; for there is a continual struggle in every man between
faith and unbelief. He is perpetually assaulted by temptations to
unbelief, so that his life is one continued combat; and he is obliged to
be as watchful, as though he were in the midst of drawn swords, and
expected every moment to be cut in pieces. Here is the trial of the
Christian’s faith; here is the exercise of his patience, to unite his
earthly heart with Christ; to make the barren soil of his soul fit to
receive the heavenly seed; to make the darkness of corrupt nature capable
of the divine light. The flesh is continually inclining to the broad way
of the world, and endeavoring to tyrannize over the spirit; the darkness
is no sooner scattered, than it endeavors to recover its ground, and
spread itself again over the face of the soul. This is what all the saints
have confessed and lamented, and it is a most certain token of the
presence of true faith. On the other hand, where there is no faith at all,
there is no cause found for striving. Here let the languishing soul call
to mind that comfortable assurance given us, that “God will not suffer us
to be tempted above that we are able; but will with the temptation also
make a way to escape, that we may be able to bear it.” 1 Cor. 10:13. “God
giveth power to the faint, and to them that have no might he increaseth
strength.” Isa. 40:29.

12. (11) Let us be assured, that whensoever, in our greatest infirmities,
we can but think upon Jesus Christ, he will be with us, and dwell in us by
faith. Thus it is said, “In all places where I record my name, I will come
unto thee, and I will bless thee.” Exod. 20:24. For we cannot so much as
think upon God, without his special presence and assistance. Moreover,
being engrafted into Christ, as branches into the living vine (John 15:1,
etc.), we truly live in him, and draw life and nourishment from him. “Our
life,” and the strength of our faith, are “hid with Christ in God” (Col.
3:3); and the Holy Spirit witnesseth the same in our hearts, by the joy,
peace, and comfort, which he produces there. Rom. 8:16. As in the Old
Testament, there was no Prophet who heard not God speaking in him; so
under the Gospel, there is no Christian but hears Christ speaking in him,
and, from time to time tastes the unction of the Holy Spirit. And so
strong is this union of our faith with Christ, that all the power of death
and hell cannot dissolve it; because Christ, who is the life and root of
our faith, is immortal. Though thou hast not always so lively a perception
of this in thy heart, yet “greater is he that is in thee, than he that is
in the world.” 1 John 4:4.

13. (12) When we are weak in faith, let us look up unto Christ Jesus our
Redeemer, and merciful High Priest, who offered up himself for us on the
cross, and is praying that our faith may be strengthened; as he did for
St. Peter, “I have prayed for thee that thy faith fail not” (Luke 22:32);
to whom also he stretched out his almighty and saving hand, when he
thought himself sinking into the sea. Matt. 14:31. And he saith, “Holy
Father, keep them through thine own name; neither pray I for these alone,
(the Apostles), but for them also which shall believe on me through their
word.” John 17:11, 20. So also we are told, “We have not a high priest
which cannot be touched with the feeling of our infirmities; but was in
all points tempted like as we are, yet without sin. Who is at the right
hand of God, who also maketh intercession for us.” Heb. 2:17; 4:15; Rom.
8:34. This intercession ought to be our comfort when our faith is weak and
languishing; from whence we should, by a lively and steadfast faith,
expect a blessing.

14. (13) Our next support is, the divine mercy, which is inexpressibly
great, as infinite as God himself. Of this let no man despair. This mercy
of his anticipates us, waits for us, supports us, and endures forever. And
this he never denies to any one. Come then, ye that complain of the
weakness of your faith, cast yourselves into the protecting arms of divine
love, which will never leave you nor forsake you.

15. (14) God, who has wrought the beginning of faith in us, has graciously
promised, that he will “perform it until the day of Jesus Christ” (Phil.
1:6); that he will “stablish, strengthen, settle us” (1 Pet. 5:10); and
that we shall be “kept by the power of God through faith unto salvation,
receiving the end of our faith, even the salvation of our souls.” 1 Pet.
1:5, 9. This is the end that God proposed to our faith, when he first gave
us the beginning of it. Faith being, therefore, the operation and work of
God, must be perfected by its divine Author. For this cause the Epistle to
the Hebrews (Heb. 12:2) calls the blessed Jesus, not only the _Author_,
but also, the _Finisher_ of our faith. And Christ himself tells us: “No
man shall pluck my sheep out of my hand.” John 10:28.

16. (15) To this end he has given us various means whereby our faith may
be strengthened and preserved, namely, the Word, the Sacraments, and
prayer. “Lord, increase our faith” (Luke 17:5), said the disciples. “Lord,
help thou mine unbelief.” Mark 9:24. Moreover, God has promised “his Holy
Spirit to them that ask him.” Luke 11:13. “The Spirit also helpeth our
infirmities.” Rom. 5:5; 8:26. In a word, this is the end and design of
Christianity, that we may grow and be perfected in faith.

17. (16) Lastly. Our faith is founded on God’s eternal love to us, “Whom
he did predestinate, them he also justified.” Rom. 8:30. But we are
justified by faith alone in Christ Jesus. Rom. 3:28. “God hath chosen us
to salvation, through sanctification of the Spirit, and belief of the
truth.” 2 Thess. 2:13. Come then, comfort thyself with these promises;
sink not under the weakness of thy faith! When thy faith seems to be at
its lowest ebb, then is thy Saviour nearer to thee than thou thinkest.
This was the case with the disciples; when they looked upon themselves as
lost in the tempest, then Christ was at hand to save them. Matt. 8:24-26.
Let us also be persuaded, that our Redeemer and Saviour is never so near
us, as when we think ourselves in most danger.




Chapter LII.


     Comforting Instructions For Those That Are Laboring Under Great
                          Temptations In Spirit.


    _I have chosen thee in the furnace of affliction._—ISA. 48:10.


It is an undoubted truth that all spiritual sorrow proceeds from God. For
“the Lord killeth, and maketh alive: he bringeth down to the grave, and
bringeth up.” 1 Sam. 2:6, 7. By the “grave” in this place, is meant such a
state of spiritual afflictions as, like the grave, is void of all light
and comfort. The soul that is thrust down into this prison, looks upon
itself as dying and pining away; as hated, despised, and persecuted by
every creature of God. In this disconsolate state, the poor man cries out
with holy David, “My soul refused to be comforted.” Ps. 77:2. And well it
might, when both the Scripture and God himself were withholden from him.
This is that “grave” into which God brings the soul. Here it finds no
comfort but in silence and resignation, in those unutterable sighs and
groans which proceed from the ground of the heart; for so great is its
distress, that it cannot so much as think upon God, or the promises
contained in his holy Word. Faith grows weak, hope languishes, and the
whole man is feeble, withered like grass (Ps. 38:8, 9; 102:3), and ready
to perish, were he not inwardly supported by the secret Word and power of
God.

2. In this grave or shadow of death, we find our Lord Jesus Christ, when
“his soul was exceeding sorrowful even unto death; and in his agony his
sweat was, as it were, great drops of blood.” Matt. 26:38; Luke 22:44. In
this state a man undergoes greater afflictions than in death itself. Yea,
here a man wishes for death, and longs to find a grave where he may rest
from his unspeakable labors and sufferings. Job. 7:15. Thus we find Job
repeatedly wishing for death. And our blessed Lord himself, under the
agonies of death, cried out, “My God, my God, why hast thou forsaken me!”
Matt. 27:46. He complains that he was forsaken of God, though He was
continually present with him, and preserved him under all his trouble. But
now, what can be more wonderful than that Christ himself should complain
for want of comfort, considering his intimate union with God? For he was
both God and man. Yet God had so withdrawn his consolations from him, that
his _human nature_ was left desolate and comfortless. Now if the blessed
Jesus, who was united to the eternal Godhead and anointed with the
heavenly oil of gladness, endured a conflict so bitter, surely sinful man
has no reason to wonder, when he is brought under the same fiery trial, as
if some strange thing had happened unto him. 1 Pet. 4:12.

3. We suffer nothing but what our blessed Master suffered before us; and
certainly nothing is more reasonable than that the members should suffer
with the Head.

4. This, therefore, is a kind of trial whether thou art truly a member of
Christ, and a partaker of his sufferings. Rev. 1:9. Such seems to have
been Hezekiah’s case when he complained—“Like a crane or a swallow, so did
I chatter: I did mourn as a dove.” Isa. 38:14. And Job’s—“I cry unto thee,
and thou dost not hear me: I stand up, and thou regardest me not.” Job
7:3; 30:20. And so again, “If I had called, and he had answered me; yet
would I not believe that he had hearkened unto my voice.” Job 9:16. Such
were the complaints of holy David (Ps. 6; 13; 38; 88). In these scriptures
we may see how wonderfully all the saints and servants of God have been
purified in this furnace of affliction. This was the ground of that warmth
of feeling which we meet with in the words of Job and the holy Psalmist.
Sometimes they are so much bereft of hope, that they could not think it
possible that God should ever show mercy to them; at other times, they are
full of hope and confidence, and believe that “their Redeemer liveth” (Job
19:25), as Job expresses it. Yet the carnal man has no understanding of
such sufferings, or of the complaints arising from them. This we find by
the example of Job’s friends, who, not understanding what was the true
state of his distressed and afflicted soul, reproved him as one that had
lost patience, and that charged God foolishly. When a man is come into
this state, he falls into such a degree of unbelief that he is not
conscious of the least trace of faith remaining in his soul. All the
powers of faith being, as it were, collected in the centre of the soul,
seem to the man to be _lost_; though they still operate in secret, and
breathe in sighs and groanings unutterable. This absence of faith is a
kind of torture to the soul. Therefore the man cannot believe that God
will be merciful to him, but cries out, “O how willingly would I believe,
if it would but please God to give me the power!” And in the height of
this conflict, the Scriptures themselves afford him no comfort. This is
that crisis of the soul when God, by humbling us, shows us how unworthy
and vile we are in ourselves; yea, that of ourselves we are _nothing_, but
that all our sufficiency is of God; so that thence we may learn not to
trust in ourselves. Nevertheless, the poor soul occasionally perceives
some distant gleams of light breaking through the thick darkness, which
administer comfort and support, and preserve it from desperation.

5. Now, though it may happen that a man in the bitterness of his soul
grows impatient, and is tempted to fret against God, yet let him remember
that God is merciful. He knows whereof we are made; he sees the struggle
of our souls under the fiery trial, when he sets his hand to cleanse us
from our impurities. In a word, the most holy and best beloved children of
God, are they that have passed through this furnace of affliction; as we
may see by the examples of Job (Job 42:2, etc.), of David, and Jeremiah.
Jer. 20:12, etc. These learned faith in the school, and under the
discipline of the cross; whilst the delicate Christian who flees from the
cross, and expects to learn it amidst the enjoyments of the world, will
find himself miserably deceived in the end. But further,

6. (2) Let us call to mind that noble saying of Jeremiah, “The Lord will
not cast off forever; but though he cause grief, yet will he have
compassion according to the multitude of his mercies. For he doth not
afflict willingly, nor grieve the children of men.” Lam. 3:30, 31, 33.
Whence them mayest learn, that though the Lord suffer thee to be afflicted
for a season, yet he will not cast thee off forever. Perhaps, however,
thou wilt say, that the evil thoughts with which thou art troubled, are
not from God, but from Satan. Now, though it cannot be denied that they
are suggested to us by Satan; yet it is also true, that Satan can do
nothing but by God’s permission. In this case, look unto Jesus, whom our
heavenly Father suffered to be tempted by the same adversary. The fiery
darts (Eph. 6:16) which the Evil One cast at our blessed Saviour, came
indeed from him, and not from God; but it was God that gave him permission
to assault as he did. And though our blessed Lord bore all this, yet he
still continued to be the dearly beloved Son of God, nor could the tempter
with all his art and power do him the least harm. Matt. 4:1, etc. Hear
this, O afflicted soul, and believe that thou also shalt be safe and
unhurt amid all the fiery darts of the wicked one. Remember the case of
Job, when, by God’s permission, the devil so afflicted him internally and
externally, that he cursed the day of his birth; yet was God still with
him, and we find him thus expressing himself to God: “These things hast
thou hid in thine heart: I know that this is with thee.” Job 10:13.

7. Having thus discovered the _origin_ of this spiritual affliction, let
us next inquire into the _reasons_ why God sends it upon us.

8. First, then, it is certain that the true inward taste of the Word of
God, is accompanied with unspeakable joy, peace, and comfort, vastly
surpassing any enjoyments of this life. This is the true joy of our souls,
a foretaste of eternal life, arising from the true and living knowledge of
Christ Jesus; by which we discover the heart of God full of the most
tender compassions, and an ardent and eternal love towards lost mankind.
Now, so corrupt and perverse is human nature, that it is too apt to be
exalted above measure, by the abundance of these divine manifestations,
and to make them occasions of spiritual pride; and the man who is thus
visited and comforted from above, will be apt to think highly of himself,
to overvalue his sanctity, and to think meanly of the rest of the world,
who are strangers to these consolations; and thus, forsaking the fountain
of living waters, whence all the streams of blessing flow, and to which,
with all humility, they ought to be ascribed; the man grows vain and
arrogant, and sets himself up in the place of God. This perverseness of
soul, as it is directly contrary to true penitence, and to the appointed
way of salvation, so it is very hateful to God. This causes him to
withdraw his consolations from us, and to hide himself in thick darkness;
so that though we call and cry, and search ever so diligently, we shall
not be able to find Him. This is a deplorable state, when we are hanging,
as it were, between heaven and hell, oppressed and afflicted on every
side, not knowing whither to fly for relief or comfort; having no certain
evidence whether we believe or not, whether we hope or not, whether God be
angry with us or not, whether we are in a state of life or of death. This
is that darkness and desolation which we find described in Psalm 88; of
which the Psalmist speaks also in Ps. 31:22. “I said in my haste, I am cut
off from before thine eyes. Nevertheless thou heardest the voice of my
supplications when I cried unto thee.”

9. Now, although nothing is more bitter to us than to be so long deprived
of the comforts of the divine presence; yet even this deprivation itself
is more profitable to the soul, than all the enjoyments and glories of the
world. By this, as by a fiery trial, we are taught humility, repentance,
contempt of the world, and the true value of all its favors and
enjoyments; that these are dangerous, transitory, and perishing, and can
give no solid comfort to the distressed soul. And though the soul in this
state is encompassed with perplexities and fears, so that it can hardly
lift up itself to God, yet there is left a kind of deep and secret sorrow,
venting itself in holy sighs, and devout aspirations towards God, and a
longing for his favor. Hence we may learn how great a good God is to the
soul, and that no true, solid, or constant peace can be found except in
Him. This cannot be learned any where but in this school of temptation; in
which alone the truest knowledge is to be acquired. And whosoever is
unacquainted with this, knows not God and Christ as they ought to be
known.

10. And would to God, that for his glory, and our own unspeakable
advantage, we would readily submit to this visitation, which is designed
for the trial of our faith, even as gold in the furnace is tried! Then we
should quickly reap the amazing benefits of such a cleansing. For the
faithful soul that can hold out, and not faint under it, comes forth
glorious as gold out of the fire, cleansed from all its dross; so that
neither fire, nor water, nor the cross, nor death, nor Satan, can hurt it.
Such a one will learn how to behave himself ever afterwards with patience
and humility, both in prosperity and adversity; not to sink under the
cross; not to be presumptuous in prosperity; not to depend upon himself,
or be puffed up with his own fancied perfections; but to look up
steadfastly to God, the everlasting fountain and giver of all goodness;
and to embrace every dispensation of Providence, whether sweet or bitter,
as his only happiness; and, in every state or condition of soul or body,
to rejoice in God alone.

11. Secondly, whensoever it shall please God to cast any of us, his
creatures, into this trying furnace, it will be much more consistent and
profitable for us to pray for patience under it, than for deliverance from
it. For when once the fire of temptation has purged away the dross of our
iniquities, our pride, luxury, covetousness, and envy, it will be much
easier for us to endure afterwards other fiery trials, by having our own
will swallowed up in the will and good pleasure of God. But when from an
excessive indulgence of the infirmities of our corrupt nature, we endeavor
to avoid this fiery trial, it often happens that before we can receive any
benefit from it, we are contriving to make our escape. So that if God did
not often keep us under the trial against our will, we should fly from it,
without considering whether we were sufficiently purified, according to
the will of God and the necessities of our corrupt nature: like children,
who, if their parents or physicians did not prevent, would throw away that
bitter cup which alone can cure their disorders. But God knows our case,
and what is proper for us, better than we ourselves; and therefore he has
appointed certain measures of affliction, to which he confines the soul,
till he sees it proper to release her. So that we ought not so much to
pray for deliverance from temptations, as for patience under them.

12. Thirdly, our deliverance is so certain, that we have not the least
reason to doubt of it; for “though the Lord cause grief, yet will he have
compassion, according to the multitude of his mercies.” Lam. 3:32. This is
the promise of God, who is truth itself, and it therefore ought diligently
to be weighed and considered by us. It is much better to know and digest
some few comfortable passages of Scripture, or even only one of this kind,
than to burden our memory with a great many without true spiritual relish.
For when a man has by a lively faith digested one, he will easily
understand and digest all the rest; and he that can derive comfort from
_one_ text, will thereby learn to do the same by all the rest. It will be
very useful to repeat frequently, with lively affection, the 88th Psalm,
where thou wilt see the state of thy soul described. There thou wilt find
that there have been others in the world before thee, who have been tried
and afflicted as thou art, and yet have afterwards been delivered and
comforted of God, as we find in Psalm 89, where the holy man, rejoicing in
the divine comfort, begins, as in a rapture, “I will sing of the mercies
of the Lord for ever.” Be thou confident, therefore, and believe that God
will also in due time comfort thee with the same consolation. For the Evil
spirit, who always delights to afflict the souls of men, has, from the
beginning of the world, made it his business to gall and wound them with
his fiery darts. As in a tempestuous sea one wave is continually rolling
upon another, so do the various temptations of Satan pursue the afflicted
soul; sometimes oppressing it with fearful and melancholy thoughts; at
others, with impatience, unbelief, blasphemous and wicked thoughts. The
terrors and miseries of such a soul are sometimes so great, that no
creature can give it comfort; yea, those very things which give joy and
delight to others, are to such a man, not only joyless, but burdensome.
The whole world is to him but one bitter cross; yea, even God himself
appears dreadful to him. Thus Job bitterly complains (chap. 7:13, etc.);
and the agony is increased by the sting of his own conscience, which
terrifies him with this dreadful sentence, “There is no help for thee in
thy God.” Ps. 3:2.

13. Against these wiles of the devil there is no better remedy than to
endeavor to strengthen thyself after the examples of Job, David, and other
holy men. (1) By bearing thy affliction as long as it shall please God;
and waiting patiently till the clouds of darkness be driven away. Isa. 54:
11. “I will bear the indignation of the Lord, because I have sinned
against him, until he bring me forth to the light, and I shall behold his
righteousness.” Micah 7:9. Where God afflicteth, it is in no man’s power
to comfort. “The Lord killeth, and maketh alive; he bringeth down to the
grave, and bringeth up.” 1 Sam. 2:6.

14. (2) We must, in this case, stop our ears against the opinions of the
world, and, with Job, disregard the accusations of our friends, the
terrors of the devil, who is the enemy of all peace and comfort, the
reflections of our own hearts, the stings of our own consciences, and all
the objections of flesh and blood. For, “if our heart condemn us, God is
greater than our heart” (1 John 3:20), yea, than all the world, or the
devil himself. Rather call to mind what God himself has promised to such
afflicted souls. “To this man will I look, even to him that is poor and of
a contrite spirit.” Isa. 66:2. “I have chosen thee in the furnace of
affliction.” Isa. 48:10.

15. (3) Consider also the examples of holy men. Did not they suffer as
thou dost, and were they not at last delivered? Does not David complain,
“How long wilt thou forget me, O Lord? for ever?” Ps. 13:1. And did God
forsake him in his troubles? No; for he adds, “I have trusted in thy
mercy; my heart shall rejoice in thy salvation!” Ver. 5. He complains,
“Hath God forgotten to be gracious?” Ps. 77:9. But did God leave him in
this extremity? No, certainly, for after his deliverance he adds, “I will
remember the years of the right hand of the Most High.” Ver. 10. Thus when
God discovered himself in terrors to Jeremiah, he prays, “Be not a terror
unto me!” (Jer. 17:17), but immediately adds, “Thou art my hope in the day
of evil.” Did not Jesus Christ himself cry out, “My God, my God, why hast
thou forsaken me?” Ps. 22:1. But was he forsaken of God? No; for he adds,
“I will declare thy name unto my brethren” (Ps. 22:22): and “I shall not
die, but live, and declare the works of the Lord.” Ps. 118:17.

16. Thou also, after this example of thy Saviour, must be content to drink
the wine mingled with gall and myrrh (Matt. 27:34), that thou mayest
hereafter sit down with him at his royal supper in the kingdom of heaven.
Isa. 65:13. Learn, therefore, to bear his reproach (Heb. 13:13); and thou
shalt be a partaker of his glory. Learn to be conformed to Christ
crucified, that thou mayest be conformed to Christ glorified. Rom. 8:29;
Phil. 3:21.




Chapter LIII.


   Consolations For Those Who Labor Under Great Spiritual Temptations.


    _When the poor and needy seek water, and there is none, and their
    tongue faileth for thirst, I the Lord will hear them; I the God of
    Israel will not forsake them._—ISA. 41:17.


In these words, the Holy Spirit comforts all those that are broken in
heart, miserable, tempted, and thirsting after God; by whom they look upon
themselves as forsaken and rejected, so that they cry out, “My soul is
full of troubles; and my life draweth nigh unto the grave.” Ps. 88:3. For
the sake of such as these, I shall touch upon some few heads, by way of
comfort and advice under these spiritual temptations.

2. (1) We are to remember, that no kinds of spiritual temptations,
melancholy thoughts, terrors of soul, and stings of conscience, can happen
to us without the particular permission and gracious will of God our
heavenly Father, notwithstanding all the malice and fury of the Evil
Spirit. For God has expressly told us in his Word, that the devil has not
the least power over any creature; nor can he hurt even a hair of our
heads. Matt. 10:30. All creatures are in the hand of God, and not in the
power of the devil. Heb. 1: 3. Much less has he any power over man, unless
by the permission of God, for a certain season, as in the case of the
Gergesenes (Matt. 8:32), and Job. Job 1:12.

3. Now, if he has no power of himself over a hair of our heads, or the
least part of our bodies; much less can he of himself afflict, disquiet,
or torment our souls. Hence David says, “The angel of the Lord encampeth
round about them that fear him, and delivereth them.” Ps. 34:7. And
Zechariah, “I, the Lord, will be unto her a wall of fire round about.”
Zech. 2:5. So David prays, “Keep me as the apple of the eye.” Ps. 17:8.
And he acknowledges God to be the author of all the heavy trials of his
spirit: “Thou hast laid me in the lowest pit, in darkness, in the deeps.
Thy wrath lieth hard upon me, and thou hast afflicted me with all thy
waves.” Ps. 88:6, 7. So likewise, “Thou which hast shewed me great and
sore troubles, shalt quicken me again, and shalt bring me up again from
the depths of the earth.” Ps. 71:20. Agreeable to which is the song of
Hannah, “The Lord killeth, and maketh alive; he bringeth down to the
grave, and bringeth up.” 1 Sam. 2:6. For as the Son of God himself
descended first into hell, before he ascended up into heaven; so likewise
must the true members of his body experience the same, in the following
manner. When a man’s conscience is so awakened and enlightened by the
Lord, as to feel in himself the strength of sin, the sting of death, the
curse of the law, and the fiery darts of the devil; then is his wretched
soul so oppressed with grief and horror, that with David (Ps. 77:3), it
refuses to be comforted, and looks upon itself as rejected and persecuted
by every creature of God. The man who is in this state, does not enjoy the
least glimpse of comfort, believing that he deserves it not; he struggles
with despair, he contends with hell, and has already a taste of its agony.
This is the sting of hell, yea, hell itself, full of terror and amazement,
darkness and despair. He that suffers this, is not indeed corporeally, but
spiritually, and in his soul, brought down into hell; so that with his
blessed Saviour at the mount of Olives, he is in an agony, is very heavy
and sorrowful, even unto death. Luke 22:44.

4. But you will say, Is it not strange, that God should suffer his
believing children, who have been baptized into Christ, who through him
obtained remission of their sins, being justified through faith, and
redeemed to eternal life—to be thus miserably tempted and afflicted by the
devil, oppressed with dreadful thoughts, and to undergo this spiritual
martyrdom? In answer to this, we must consider, that it is not our
business to inquire into the secret reasons of God’s ways, but to rest
satisfied with what he has told us, namely, that all these kinds of
affliction proceed from him. Now we may rest assured, that whatsoever
comes from him, promotes our spiritual welfare, according to what we are
told, that “all things work together for good, to them that love God.”
Rom. 8:28. There are, however, some reasons revealed, why God suffers his
beloved children to fall into temptations so bitter.

5. The first may be to bring us to a true sense of the strength of sin,
which is the sting of death (1 Cor. 15:56); of the curse of the law; of
the wrath and justice of God; and of the cruel tyranny of Satan. These
hang together, as it were, in a chain, as Hezekiah complains (Isaiah
38:14), when he chattered as a crane or a swallow, and mourned as a dove.

6. Secondly, That we may have worthy conceptions of the value and
greatness of our blessed Saviour’s passion, and of all the merits of our
redemption; and hence learn that by the agony of his own soul, he has
delivered us from the punishments of hell. Ps. 22:2.

7. Thirdly, That we may be conformed to the image of Christ. Rom. 8:29.

8. Fourthly, That we may learn to taste the efficacy of God’s Holy Word,
and the comforts that flow from it. Thus we are told, “by vexation (or
temptation) only we shall understand the report” (or word). Isa. 28:19.

9. Fifthly, That we may learn to exercise faith, hope, charity, humility,
and patience, that so “the trial of our faith may be found much more
precious than gold that perisheth, though it be tried with fire.” 1 Pet.
1:7.

10. Sixthly, That we may afterwards have a more lively perception of the
divine comforts, even as St. Paul says, “As the sufferings of Christ
abound in us, so our consolation also aboundeth by Christ.” 2 Cor. 1:5.

11. Seventhly, That we may obtain greater degrees of glory in the life to
come, according to Rom. 8:17: “If so be that we suffer with him, that we
may be also glorified together.”

12. Though we even did not know that God intended these particular
advantages by our sufferings; yet we ought to be satisfied with this one
consideration, that our sufferings are ordered by the will of God. For if
“the very hairs of our head are all numbered” (Matt. 10:30), how much more
care, may we suppose, will God take of our souls, that the devil may not
precipitate us into despair? Hence we may further learn, not to expect
deliverance from any but God himself, through our Lord Jesus Christ, who
has overcome the world and the devil. John 12:31; 16:11. He, therefore,
that labors under temptation, must fly unto Jesus Christ; and from him
alone expect that help, comfort, and peace, which nothing in this world
can give him.

13. (2) These trials are not to be looked upon as tokens of God’s _anger_,
but rather of his infinite _mercy_, since he is hereby fitting us to be
partakers with them who have through many temptations entered into glory.
Such was David, who complains, “The sorrows of death compassed me.” Psalm
18:4. And the whole 88th Psalm is full of lamentations of the pains and
agony which he underwent in his soul. This, too, was the prophet
Jeremiah’s case, when he wished that his mother’s womb had been his grave
(Jer. 20:17); that he had never seen the light, that so he might have
avoided his many bitter sufferings. Thus it was with Job, when he cried
out: “O that my grief were thoroughly weighed, and my calamity laid in the
balances together. For now it would be heavier than the sand of the sea.”
Job 6:2, 3. And “My soul chooseth strangling, and death, rather than my
life.” Job 7:15. Thus St. Paul was buffeted by “the messenger of Satan.” 2
Cor. 12:7. Nor, lastly, did the Son of God himself, escape severe trials,
when his holy body trembled, and his soul was exceeding sorrowful (Matt.
26:38), and when he cried out, “My God, my God, why hast thou forsaken
me?” Matt. 27:46.

14. From these examples we may learn that we are not the only persons who
have been so severely tempted; but that saints and servants of God before
us have been visited in the same manner. And as God forsook not them in
their extreme agony, so we may assure ourselves that he will in his own
time deliver us, as well as them. This is an argument full of consolation.
As bodily diseases and persecutions are marks of the divine favor, since
by them God endeavors to make us conformable to his Son (and on that
account we ought to bear them with patience), so it is a much greater
token of the divine favor, and of the glory that shall follow it, when he
sends affliction on our souls, as well as on our bodies, and by a variety
of crosses brings us to an entire conformity, both in body and soul, to
Christ our Head. For as the body of the blessed Jesus, at the time of his
passion, was overwhelmed with all kinds of pains, and sufferings, and his
soul was full of anguish, distress, and sorrow: so must his spiritual
body, in all its true and living members, be made partaker of the same
sufferings, whether internal or external, so that the whole spiritual
body, as well as the Head, may contribute, each member in its proportion,
to fill up the measure of sufferings. This is what St. Paul means, “I fill
up that which is behind of the afflictions of Christ in my flesh” (Col.
1:24): so that every living member of Christ must expect to bear his share
of Christ’s cross, in order to perfect that which is yet lacking in such
sufferings. It ought, therefore, to make us rejoice in affliction, when we
consider that “the sufferings of this present time are not worthy to be
compared with the glory which shall be revealed in us.” Rom. 8:18. We
should, when these spiritual storms blow hard upon us, bear with patience
the paternal chastisement of God (Micah 7:9), expect his help, not faint
in prayer, but think thus with ourselves: This is a season of sufferings;
but when wrath has passed away, it will end in joy unspeakable and full of
glory. Isa. 54:7, 8.

15. (3) We must support ourselves under this internal conflict, with the
comforting promises of Jesus Christ, that in due time we shall conquer if
we hold out and faint not. Gal. 6:9. Thus he tells us, “The prince of this
world cometh, and hath nothing in me.” John 14:30. And, “Be of good cheer;
I have overcome the world.” John 16:33. For as all the host of Israel
triumphed in the person of David, when he slew Goliath, and routed the
Philistines (1 Sam. 17:51); so the victory of our Lord is the victory of
all true believers. Hence we are told, “Now is come salvation, and
strength, and the kingdom of our God, and the power of his Christ: for the
accuser of our brethren is cast down, which accused them before our God
day and night. And they overcame him by the blood of the Lamb, and by the
word of their testimony.” Rev. 12:10, 11. Whenever, therefore, thou
findest thyself assaulted by the fiery darts of the Evil One, and thy soul
is afflicted with such suggestions as these: “Thou art damned;—thou art
undone;—God hath forsaken thee;—thou art mine;—it is in vain for thee to
hope, believe, or pray any longer,” then take courage, and answer boldly:
“O thou enemy of mankind, thou hast no power to condemn me. God hath not
appointed thee to be my judge; but the faithful shall judge the world, and
thee, at the last great day” (1 Cor. 6:3), yea, prince of this world, thou
art judged already by the Son of God. John 16:11.

16. (4) As the nature of this spirit of blasphemy is such, that a
Christian is forced to undergo it sorely against his will, and does all
that in him lies to resist and oppose it; hence let him comfort himself,
when he is tempted with the thought, that God will never lay it to his
charge; since it is not he that acts, but the devil; for the soul is
passive, and may, therefore, be assured that such thoughts shall never be
imputed for sin. As people in a besieged town, cannot hinder the enemy
from throwing fire into the town, though they may do what they can to
quench it, and prevent its spreading; and as Hezekiah (Isa. 36:11) could
not hinder the blasphemy of Rabshakeh; so we cannot hinder the devil from
shooting his envenomed arrows at us. All that we have to do is, to bear it
with penitential sorrow, and to take all the care we can, not to suffer
our thoughts to vent themselves in blasphemous words; but, on the other
hand, having set a guard upon our tongues, we should endeavor so to stifle
these murmurings, that they break not out into a flame, as we read of
Jeremiah. (Lam. 3:28.) Moreover, forasmuch as thou art assaulted against
thy will, it is plain, that thou hast yet a living and struggling faith.

17. (5) We ought to be comforted, if we find but _one single aspiration of
our hearts towards God_, or any devout affection springing up in our souls
by the reading of any text of Holy Scripture. For this is that spark of
faith and divine grace, which, like the smoking of flax, God will not
quench, but preserve it in its weakest state, when it seems to be almost
dead. Isa. 42:3. One devout aspiration such as this, is a certain sign
that the Holy Spirit is still present with us, though in a manner almost
undiscernible in the deepest ground and centre of the soul. For as the
body is not looked upon as dead, whilst there is the least breath or pulse
remaining; so we must believe that the Spirit of God, and faith, are not
yet entirely gone, if only a feeble prayer and a word of God remain; for
then the soul retains a spiritual and internal life, and is not entirely
dead. And the soul ought to be content with the smallest spark of this
inward light and life, till the Spirit of joy and liberty return to him,
and comfort him with all the consolations of God. Let us suppose a man in
such a case, that he can neither pray, nor even think a good thought; and
that this inability is matter of the greatest grief to him; the anguish of
such a soul, because it cannot pray, is in itself a true and effectual
prayer. These are the unutterable sighs and groanings which St. Paul
mentions. Rom. 8:26. And to this belongs what the prophet says, “When the
poor and needy seek water, and there is none, and their tongue faileth for
thirst, I the Lord will hear them, I the God of Israel will not forsake
them.” Isa. 41:17.

18. (6) Be the temptations and afflictions of the heart ever so great, yet
the Scripture assures us that it is the habitation of God, and not of the
devil. That Satan has no possession of it, appears from the furious
assaults he makes upon the afflicted soul, by which he endeavors to subdue
it; but “greater is he that is in us, than he that is in the world.” 1
John 4:4. “Fear thou not, for I am with thee.” Isa. 41:10. Therefore,
though this trial of the soul is the greatest affliction that can possibly
befall it in this life, yet, forasmuch as we are assured that God will
look unto those that are of contrite hearts, and will dwell with them
(Isa. 57:15), that he sent the blessed Jesus from heaven to comfort the
afflicted, and to preach glad tidings to the distressed (Isa. 61:2); and
that He himself invites weary souls to come unto him (Matt. 11:28),
therefore let no man despair when he finds himself plunged into this
furnace of affliction. These are they whom God commanded his prophet to
comfort: “Strengthen ye the weak hands, and confirm the feeble knees. Say
to them that are of a fearful heart, Be strong, fear not.” Isa. 35:3, 4.
And God tells us that “his strength is made perfect in weakness;” which
induced St. Paul to say, “When I am weak, then am I strong.” 2 Cor. 12:10.
Yea, the grace of God is so far from forsaking a man, even when he is
buffeted (2 Cor. 12:7) by Satan: that it was at that time particularly,
that God told Paul, “My grace is sufficient for thee.” 2 Cor. 12:7-9.

19. (7) There is not so much as one instance to be produced, of any man
forsaken of God under this spiritual conflict; but, on the contrary, He
has always restored his servants, “whom he has thus chosen in the furnace
of affliction” (Isa. 48:10), to the same and to higher degrees of grace,
than those whence they thought they had fallen. This ought to be matter of
great comfort to us, and persuade us that when the hour of trial is ended,
the season of joy and redemption will quickly follow. “Happy is the man
whom God correcteth: therefore despise not thou the chastening of the
Almighty. For he maketh sore, and bindeth up: he woundeth, and his hands
make whole. He shall deliver thee in six troubles; yea, in seven there
shall no evil touch thee.” Job 5:17-19; Micah 7:9. Let no man, therefore,
faint under tribulation, but bear “the indignation of the Lord” for a
little while (Ps. 112:4; 97:11), till the Sun of righteousness (Mal. 4:2)
arise upon him again with healing and consolation in his wings, for “light
is sown for the righteous, and gladness for the upright in heart!”

20. (8) Tauler reckons these spiritual afflictions and trials among the
singular gifts and favors of God, speaking thus of them: “In these great
temptations, God deprives a man of all that he has given him, forcing him
to descend into himself and see his own poverty and weakness; and also
trying him, to discover how he will behave himself in this desolate state.
And this is done when a man is forsaken; so that he knows nothing of God,
his grace, his comforts, or the gifts which he once bestowed upon him; but
which are now taken away, and concealed from his eyes, so that he knows
not whither to fly or which way to turn. When a man is once brought into
this state, there is nothing better for him than cheerfully and willingly
to submit himself to the order and decree of God. It was, indeed, a great
thing in the holy martyrs to lay down their lives for God; but they were
so abundantly strengthened by the comforts of his Holy Spirit, that the
most exquisite torments were to them but trifling and contemptible, and
death itself had lost its terrors. But to have God hide his face, and
deprive us of his grace and comfort, is a martyrdom much greater than
theirs. This occurs when all the sins, all the infirmities and
temptations, which a man has long ago conquered, assault him afresh, with
greater violence than when he was the servant of sin. In this case, the
best way is to suffer with patience, and to be entirely resigned to the
all-wise providence of God.” Such sufferers as these, Tauler calls
“spiritual martyrs,” from the bitter trials they undergo whilst deprived
of the light of God’s countenance, and the comfortable influences of his
Spirit, which are so severe that they know not which way to turn for
relief; and when they see and consider the gifts and graces bestowed upon
others, they fall into bitter dejection of spirit, reckoning that it is
their own fault that they are thus barren and destitute of spiritual joy.
And though they take ever so much pains, they still seem to labor in vain;
for they find their dryness and hardness of heart still increasing upon
them; so that at last, being quite void of comfort, and having lost all
patience, they fall into a secret distrust of God’s mercy, and believe
that he is offended with everything they do. At length they submit in
patience, until God may make a change; for they themselves are utterly
helpless. This is that which brings them to a conformity, not only with
the saints, but with Christ, whose whole life was nothing but affliction.
These spiritual martyrs, though in the sight of the world they are of all
men most miserable, and seem to be forsaken and cast off by God; yet are,
in truth, the richest towards God. In their own opinion they are, indeed,
at the same time, the most unfaithful to him; though in reality they have
the firmest faith, and most ardent zeal for his honor and service, and
upon that account undergo these heavy sufferings. From this faith and love
towards God (of which they themselves are ignorant), it arises, that they
are tormented with divers temptations to which they will not consent, so
that even death itself would not be so bitter to them, as the anguish they
feel upon that account. They labor with their utmost strength to amend
their lives, and practise every Christian virtue; and when they find their
labor to be in vain, they relapse into the old sense of their infirmities,
attended with the most exquisite pain of mind. All this, they suffer from
a principle of love towards God; esteeming themselves the worst of all
men, though they are most precious in the sight of God.

21. No wiser counsel can be given to these than that, with humble patience
and resignation they bear the troubles which they cannot help, and which
are but aggravated by impatience. After this dark night of unspeakable
affliction, the Sun of righteousness shall arise, refreshing and filling
their hearts with inexpressible light and glory.




Chapter LIV.


      Comforts Under Secret And Spiritual Temptations Of The Devil.


    _Behold, Satan hath desired to have you, that he may sift you as
    wheat: but I have prayed for thee, that thy faith fail not; and
    when thou art converted, strengthen thy brethren._—LUKE 22:31, 32.


How great and implacable the enmity of the devil is to all mankind, we are
abundantly informed, not only by Scripture (as 1 Pet. 5:8, “Be sober, be
vigilant; because your adversary the devil, as a roaring lion, walketh
about, seeking whom he may devour.” Eph. 6:12, and Rev. 12:12, “Woe to the
earth, and to the sea, for the devil is come down unto you, having great
wrath, because he knoweth that he hath but a short time;” and from the
history of Job), but also more particularly by daily experience, and the
many grievous and dangerous temptations with which he assaults the souls
of good men in their spiritual warfare. At one time he assaults our faith,
at another time our Christian calling, and then interrupts and disturbs us
in the exercise of our devotions; all which is clearly expressed in the
history of our Lord’s temptation. Matt. 4:3, etc. Hence we may learn that
no man is safe from his temptations. For if he spared not Christ our Head,
how can sinful men expect to escape him? For which reason our Lord himself
advises us, “Watch and pray, that ye enter not into temptation.” Matt.
26:41.

2. Among the various temptations with which the devil afflicts the soul,
this is one, namely, the tormenting a man with blasphemous, profane,
impure, and troublesome thoughts, so as to sink him deep into melancholy
and wretchedness. And these abominable suggestions are so crafty, sudden,
and violent, that they will not give a man a moment’s rest. Upon this
account St. Paul calls them, “the fiery darts of the wicked one.” Eph.
6:16. As a public enemy is perpetually casting fire into a besieged town;
so the devil is continually vexing such souls with his hellish
suggestions. And as the wounds of an envenomed arrow are most exquisitely
painful; so the wounds caused by the fiery darts of Satan, are far more
sharp and intolerable than the severest bodily sufferings. Wherefore we
shall here present some select heads of comfort against these secret and
internal temptations, all drawn from the Word of God. _First_, as to the
words prefixed to this chapter, it is plain that they were uttered by our
blessed Saviour, with the utmost tenderness, and most ardent compassion.
Whence we may gather, that the being afflicted with these temptations, is
no mark of God’s displeasure, much less that he designs to destroy us
thereby, and deliver us up into the hands of the enemy. On the contrary,
such a temptation is nothing but a chastising rod, whereby God intends to
humble a man, and to draw him to Himself. This appears from the example of
St. Peter, whose confidence and self-conceit opened a door to the most
grievous temptation, and to the sin which followed. And St. Paul tells us
of himself, “Lest I should be exalted (saith he) above measure through the
abundance of the revelations, there was given to me a thorn in the flesh,
the messenger of Satan to buffet me. For this thing I besought the Lord
thrice, that it might depart from me. And he said unto me, My grace is
sufficient for thee.” 2 Cor. 12:7-9. From which words we may learn three
things: 1. That St. Paul, and all others that are exercised with these
trials, are humbled thereby. 2. That all those sufferings come upon us by
the counsel of God. 3. That the utmost fury of the devil against a man who
is so tempted, cannot exclude him from God’s favor, which is expressed in
these words, “My grace is sufficient for thee.”

3. The _second_ ground of comfort is contained in these words: “Satan hath
desired you.” From these words we may learn, that though the devil is
always desirous and ready to cast his fiery darts at us, yet has he no
power without the particular leave and permission of God; who never gives
him more than a limited permission, beyond which he cannot go. To this
belongs that place of St. Paul, “God is faithful, who will not suffer you
to be tempted above that ye are able.” 1 Cor. 10:13. To which we may add
the example of Job, against whom the devil dared not attempt anything,
till he had first obtained leave of God; and even that clogged with a
limitation. See chap. 1:12.

4. The _third_ consolation arises from these words of our Lord: “I have
prayed for thee, that thy faith fail not.” In what manner, and with what
affection the blessed Jesus prayed for us to his Heavenly Father, we are
told in John (chapter 17), namely, that He would be pleased to keep his
faithful servants from the evil of the world; that he would dwell in them,
and they in him; and that of those whom he had received of his Father, he
might lose none. This prayer, were it but heartily applied to the
distressed soul, would support it with a divine courage so as to abide in
Christ by faith, not doubting but that Christ in her, by the same faith,
would conquer and triumph over all her enemies.

5. The _fourth_ comfort may be drawn from John 17:21, where our blessed
Lord prays for us, and begs of his heavenly Father, that we may abide in
Christ, and Christ in us. And St. John tells us, that “greater is he that
is in us, than he that is in the world.” 1 John 4:4. Christ dwells in
every believing soul by faith; and all the assaults of the devil cannot
dispossess this illustrious guest. And as Christ himself, in whom God
himself, that is, all “the fulness of the Godhead dwelt bodily” and
personally (Col. 2:9), was tempted by Satan, thou must not, therefore,
think that Christ is not in thee, because thou thyself art likewise
tempted. And if Christ be in thee of a truth, thou needest not fear what
the devil can do unto thee: for Christ will certainly defend the place of
his own residence, against all opposers. Moreover, thou hast within thee
the Holy Spirit, who “helpeth thine infirmities, and maketh intercession
for thee with groanings that cannot be uttered.” Rom. 8:26. Whensoever
thou findest these within thee, thou mayest assure thyself, that the Holy
Spirit dwelleth in thee, and he will not forsake thee, as our blessed Lord
assures us: “The Father shall give you another Comforter, that he may
abide with you forever.” John 14:16. Lastly, God has promised, that he
will dwell in the humble and contrite heart: “I dwell with him that is of
a contrite and humble spirit.” Isa. 57:15; 66:2. And such, undoubtedly,
are all those who are tormented with these temptations of Satan.

6. The _fifth_ ground of comfort, is contained in our Saviour’s promise:
“I have prayed for thee, that thy faith fail not.” O divine comfort! as if
our Lord had said: “Your infirmities shall never be so great, but that
there shall be some sparks of faith left. Yea, though you feel in
yourselves no comfort, and, on that account, are apt to think your faith
quite extinct, yet will I never suffer the smoking flax to be entirely
quenched.” Isa. 42:3. But, now, if you ask, How shall I know this? I
answer, 1. By the earnest longing of your soul after faith. For, to desire
and pray for faith above all other things, arises from a living spark of
remaining faith. 2. By your resistance of temptation, which is a certain
token of the presence of faith; and this resistance and opposition appear
plainly in this, that all these wicked and blasphemous thoughts arise in
your soul sorely against your will, and that you bear them with more pain,
than you would any external violence offered to your body. Now whatsoever
a man suffers of this kind against his will, is resisted by faith, and
shall never be imputed to him as sin; for nothing but a voluntary
violation of the divine law, makes a man sinful in the sight of God. If
Adam had not yielded to the suggestions of Satan, he had not had sin; but
as soon as he submitted his will to that of the tempter, he fell into the
transgression. Whence it follows, that it cannot be sin, which is not
attended with the consent of the will. A besieged city cannot hinder the
enemy from throwing fire into it, but the inhabitants must endeavor to
prevent it from spreading, and burning the town to ashes. So we cannot
avoid the fiery darts of the devil, with which he delights to afflict the
heart; but as we do not consent to them, but rather resist, they must at
last be quenched, and can do us no harm. By such tokens as these we may
discover, that our faith, however weak, is not extinct.

7. Being once assured of this, we may likewise certainly depend upon
victory; and this opens to us a _sixth_ fountain of comfort. To this,
therefore, refers that comfortable saying of our Saviour: “The prince of
this world cometh, and hath nothing in me.” John 14:30. “Be of good cheer;
I have overcome the world.” John 16:33. Whatsoever Christ did, he did for
our sakes; that he himself, with all his benefits and merits, might be
entirely ours. Since, therefore, he has conquered Satan, it follows that
he has conquered him not only for himself, but for us also: his conquest
is ours. All this was prefigured in the contest between David and Goliath.
1 Sam. 17:8, 9, 50-53. The conditions were, that if Goliath overcame
David, the people of Israel should be the servants of the Philistines; but
if David overcame Goliath, the Philistines should serve Israel. Now, even
as David’s victory was counted as the victory of all Israel, so the
victory of Christ avails as the victory of all believers. Hence St. Paul
says: “Be strong in the Lord, and in the power of his might.” Eph. 6:10.
And, “Thanks be to God, which giveth us the victory through our Lord Jesus
Christ.” 1 Cor. 15:57.

8. _Seventhly_, we ought to be comforted by the examples of the saints,
who have also been cruelly tempted. Of these our blessed Saviour speaks,
saying, “When thou art converted, strengthen thy brethren.” By these
words, our Saviour plainly sends us to be instructed by the examples of
our brethren, who have been tempted and persecuted by the devil in like
manner with us. Hence St. Peter says: “Knowing that the same afflictions
are accomplished in your brethren that are in the world.” 1 Peter 5:9.

9. _Lastly_, we ought to be comforted by the example of Jesus Christ
himself. Matt. 4:1, etc. Over him, though he was the beloved Son of God,
the devil had so much power, as to hurry him from place to place, and use
him with so much insolence, that it is wonderful the Son of God should
suffer it from that rebellious, apostate spirit. But this was the
condition of the humble Jesus, who emptied himself of all his glory and
majesty, that he might be tempted as man, and be made like unto his
brethren.




Chapter LV.


  The Reasons For Which God Sometimes Delays His Comfort And Assistance.


    _For the vision is yet for an appointed time, but at the end it
    shall speak, and not lie; though it tarry, wait for it; because it
    will surely come, it will not tarry. Behold, his soul which is
    lifted up, is not upright in him: but the just shall live by his
    faith._—HAB. 2:3, 4.


In these words the Holy Spirit comforts us, under the _delays_ of Divine
assistance: for so we are apt to call (1) those very methods by which God
hastens to help and save us. He has, in his unsearchable wisdom, appointed
to every man his cross in weight and measure. He delivers it out to him in
meet proportions, sending one affliction after another, till the measure
of his sufferings be accomplished; that so, by a gradual conquest, he may
at last obtain a complete victory. This dealing of God with us, we are apt
to call _his delaying_ to help us; not considering that this is the
quickest method of accomplishing the measure of our sufferings, and
completing our victory. That which to us seems to be delay, is in the
sight of God, _making haste to help us_.

2. Now he that is refractory and impatient under the cross, has no peace
in his soul. For as patience renders the soul easy and quiet, so
impatience makes it restless and uneasy. Thus our Lord tells us, “Learn of
me; for I am meek and lowly in heart; and ye shall find rest unto your
souls.” Matt. 11:29. And, whereas, the prophet adds, that “the just shall
live by his faith;” this relates to the promises of divine grace and
assistance, which we lay hold on by faith. And from this consolation the
soul derives life and joy; as Hezekiah says: “O Lord, by these things men
live, and in all these things is the life of my spirit.” Isa. 38:16. On
the other hand, unbelief produces impatience; impatience, disquiet;
disquiet, despair; and despair, everlasting death. So that we may most
truly say, that “the just lives by faith;” that is, by the grace of God,
which he patiently expects and waits for.

3. (2) Solomon tells us: “To every thing there is a season, and a time to
every purpose under heaven.” Eccles. 3:1. Whence we may learn, that
crosses and afflictions come not by chance; but that every season of
affliction is appointed to us by God. Wherefore, in our troubles let us
lift up our eyes unto Him, in whose hand are our happiness and misery, our
riches and poverty, our life and death; yea, and every moment of our
afflictions. This is illustrated in the case of Joseph, whom, for thirteen
years together, God visited with remarkable afflictions (Gen. 37:36;
41:1): “until the time that his word came: the word of the Lord tried
him,” as the Psalmist tells us. Ps. 105:19. By his example we may learn
how useful and necessary it is for us that God should sometimes delay his
help. For when he was sold, he was seventeen years old; and when, by the
hand of God he was brought out of prison, he was thirty; and the bearing
of his cross all that season, was the very thing that qualified him for
the glorious advancement that followed. In that honorable post he
continued eighty years; whence we may observe, that his thirteen years of
suffering, were recompensed with many years of glory and honor: for he
lived a hundred and ten years. Therefore let the devout Christian that
suffers imprisonment or any kind of persecution for the testimony of a
good conscience, or shame, or sickness, call to mind the wonderful
providence of God to Joseph, and satisfy himself that the all-wise God,
who has appointed his season of affliction, has likewise determined the
set time of his deliverance. For as a skilful builder knows well by what
time his laborers will have finished their task, so has God measured out
the weight and duration of every man’s cross, and appointed the season of
his deliverance. As soon as that comes, the light of divine grace will
immediately break forth, and will comfort the afflicted soul.

4. (3) As God has determined the number of our crosses; so He has been
pleased to conceal from us the time of our deliverance, satisfying us with
that declaration of our blessed Lord, “It is not for you to know the times
or the seasons, which the Father hath put in his own power.” Acts 1:7.
Agreeably to this are the words of God, who when he had threatened the
children of Israel with the Babylonish captivity, adds, “Is not this laid
up in store with me, and sealed up among my treasures?” Deut. 32:34.
Thence we may learn, with what great and unsearchable wisdom God governs
and corrects the children of men. To this also may be referred that saying
of St. Paul: “God hath made of one blood all nations of men for to dwell
on all the face of the earth, and hath determined the times before
appointed, and the bounds of their habitation.” Acts 17:26. In these words
we are instructed, that not only the period of every man’s life, but even
the place and manner of it, are appointed by God. And this general
determination of time and place, includes in it the crosses and
afflictions appointed to every person.

5. (4) And as God has appointed the period, time, and place, of the
sufferings of his servants; so has He also of the persecutions and
oppressions of the wicked. When these have for a season been breathing out
oppressions and slaughter, then that God to whom vengeance belongeth,
awaketh and riseth to judgment; according to Deut. 32:35: “To me belongeth
vengeance and recompense; their foot shall slide in due time: for the day
of their calamity is at hand, and the things that shall come upon them,
make haste.” This is abundantly confirmed by the examples of heretics and
tyrants that have most grievously persecuted the church of God; and when
the devil has raged long enough, and his time is expired, then has the
divine vengeance so confounded him and all his accomplices, that the whole
world has been amazed and astonished at the righteous judgments of God.
“Be ye also patient; stablish your hearts; for the coming of the Lord
draweth nigh. Grudge not one against another, brethren, lest ye be
condemned: behold the Judge standeth before the door.” Jas. 5:8, 9.




Chapter LVI.


Showing That In Seasons Of Trial The Consideration Of The Exalted Patience
Of Christ, And Of The Future And Eternal Glory, Will Alleviate The Burden
                              Of The Cross.


    _Ought not Christ to have suffered these things, and to enter into
    his glory?_—LUKE 24:26.


The eternal Son of God, by his most holy incarnation, took upon him all
the miseries and calamities of mankind: and this not of compulsion and
necessity, but of pure love, that by his example he might teach us
patience, and enable us to bear the cross, and overcome the calamities of
this mortal life. As he was to become man, so he willingly subjected
himself to all those miseries to which man is exposed; and as he came down
from heaven for the sake of all, so he took upon him the infirmities of
all; so that from the moment of his birth, to the hour of his death, he
was, as the prophet truly expresses it, “despised and rejected of men; a
man of sorrows, and acquainted with grief.” Isa. 53:3. There was no
calamity incident to human nature, which he did not suffer, and,
particularly, extreme poverty. He says of himself, “The foxes have holes,
and the birds of the air have nests; but the Son of man hath not where to
lay his head.” Matt. 8:20. In the discharge of his office, he underwent
the most bitter persecutions, being exposed to hatred, calumnies, and
reproaches. In his last days he submitted to the most ignominious
sufferings, so that, as the prophet expresses it, “We did esteem him
stricken, smitten of God, and afflicted.” Isa. 53:4. His transcendent love
met with the highest ingratitude, his illustrious miracles were rewarded
with revilings, and his heavenly doctrines with calumnies and lies. And
since our blessed Lord suffered all this, why shall we expect to be
exempted from sufferings and injuries?

2. Thus the blessed Jesus, by his example, has shown us the true and only
path to heaven. 1 Pet. 2:21. Let us therefore tread in his steps, and
learn to imitate him in all the different scenes of his most holy and
afflicted life. He went before, that we might in holy patience follow him.
Whence we may learn, how far they are from the true and right way, who
never regard this blessed pattern, but refuse to follow it. If men will
still walk on in darkness and shut their eyes against this light, how
great must their darkness be! The blessed Jesus himself calls to them,
saying, “I am the light of the world; he that followeth me shall not walk
in darkness, but shall have the light of life.” John 8:12.

3. All the sufferings of true Christians in this life, are not worthy to
be compared with the eternal glories reserved for them in the world to
come; for their temporal afflictions are but for a moment, but their
glorious reward shall endure forever. 2 Cor. 4:17, 18. An everlasting
possession is well worth contending for. Couldest thou but for a moment
behold what eternal glories they enjoy, who in this life were exposed to
all torments and sufferings, thou wouldest cheerfully submit to them all,
and take up thy cross with joy; thinking all things but as dross, that
thou mightest win Christ and be a partaker of his glory.

4. Lift up, therefore, the eyes of thy mind to heaven, and view, with St.
John, that vast company clothed in white garments, and following the Lamb,
concerning whom this account is given to the inquiring Evangelist: “These
are they which came out of great tribulation, and have washed their robes,
and made them white in the blood of the Lamb. Therefore are they before
the throne of God, and serve him day and night in his temple.” Rev. 7:14,
15. Such are the proper meditations for devout souls. Thus we read of
Moses, “By faith, Moses, when he was come to years, refused to be called
the son of Pharaoh’s daughter; choosing rather to suffer affliction with
the people of God, than to enjoy the pleasures of sin for a season;
esteeming the reproach of Christ greater riches than the treasures in
Egypt; for he had respect to the recompense of the reward.” Heb. 11:24-26.

5. Hence we learn that the saints in all ages have esteemed the reproach
of the cross of Christ as their greatest treasure. And we may depend upon
it, that no man can be admitted to the joys of the next world, who has not
fought manfully under the banner of the cross in this world. How can we
imagine that those blessed spirits will own us to be of their company in
heaven, if we did not bring with us the sign of the cross? They would not
know us, and we would be strangers among them. “He that overcometh,” saith
the Lord, “the same shall be clothed in white raiment; and I will not blot
out his name out of the book of life.” Rev. 3:5. And what does St. Paul
say? “I have fought a good fight, I have finished my course, I have kept
the faith: henceforth there is laid up for me a crown of righteousness,
which the Lord, the righteous Judge, shall give me at that day: and not to
me only, but unto all them also that love his appearing.” 2 Tim. 4:7, 8.




Chapter LVII.


                 Consolations Against The Fears Of Death.


    _Christ hath abolished death, and hath brought life and
    immortality to light through the gospel._—2 TIM. 1:10.


This sentence is full of divine comfort against the fears of temporal
death. For if “Christ hath abolished death,” why should we fear it? And if
“life and immortality be brought to light,” why should we not rejoice to
pass through the gates of death, to take possession of them? But since
there is no man so holy, but that at some time or other he is afraid of
death, I shall here subjoin the chief heads of consolation, which I shall
divide into two parts. The first contains those consolations which arise
from _Christ’s sufferings and death, and the fruits of them_. The second,
those that arise from the consideration of _the vanity of the world_. Each
of these parts shall comprehend seven arguments of comfort.

2. I. The first and most powerful remedy against the fear of death, is the
most holy and innocent death of Jesus Christ, by which he destroyed the
power of death. The power of death consists in the continual dread,
anxiety, terror, and trembling that arise from the thought of the severe
judgment that is to follow. With this the soul is oftentimes so afflicted,
that it is, as it were, continually dying, yet cannot die. This is the
power of death, yea, is even the second and eternal death: and this
terrible state the devil makes yet more dreadful by his suggestions. Upon
this account he is said “to have the power of death” (Heb. 2:14); that is,
to terrify and torment the conscience with hellish fears and terrors. This
was David’s case, as he complains, “My heart is sore pained within me; and
the terrors of death are fallen upon me.” Ps. 55:4. So again, “The sorrows
of death compassed me, and the floods of ungodly men made me afraid.” Ps.
18:3, 4. Now the blessed Jesus has taken away this power of death,
changing it into a calm sleep, a blessed rest of soul and body. When the
soul is at rest, the body sleeps peacefully, so that the peace of the soul
gives peace also to the body. Hence every true and faithful Christian may
be properly said not to taste of death; according to that promise of our
blessed Lord, “Verily, verily, I say unto you, If a man keep my sayings,
he shall never see death.” John 8:51.

3. The second ground of comfort is, the resurrection of our bodies. For
Christ has so far destroyed the power of death, that it not only cannot
torment our souls, but cannot even keep our bodies perpetually. As the
power of Christ’s death in us protects us from tasting the bitterness of
it; so, by the power of his resurrection, our mortal bodies shall also be
raised again to a glorious immortality.

4. For (1), the foundation of our resurrection is the resurrection of
Jesus Christ, as he himself says, “Because I live, ye shall live also.”
John 14:19. “I am the resurrection and the life; he that believeth in me,
though he were dead, yet shall he live.” John 11:25. “I know that my
Redeemer liveth, and that he shall stand at the latter day upon the earth;
and though after my skin worms destroy this body, yet in my flesh shall I
see God.” Job 19:25. “For since by man came death, by man came also the
resurrection of the dead. For as in Adam all die, even so in Christ shall
all be made alive.” 1 Cor. 15:21, 22.

5. (2) This is also founded upon God’s veracity. “Thy dead men shall
live.” Isa. 26:19. “Thus saith the Lord God unto these bones: Behold, I
will cause breath to enter into you, and ye shall live. Behold, I will
open your graves, and cause you to come up out of your graves, O my
people.” Ezek. 37:5, 12. “And many of them that sleep in the dust of the
earth shall awake, some to everlasting life, and some to shame and
everlasting contempt.” Dan. 12:2. “Verily, verily, I say unto you, The
hour is coming, and now is, when the dead shall hear the voice of the Son
of God: and they that hear shall live. The hour is coming in the which all
that are in the graves shall hear his voice, and shall come forth; they
that have done good, unto the resurrection of life; and they that have
done evil, unto the resurrection of damnation.” John 5:25, 28, 29. “And I
saw the dead, both small and great, stand before God.” Rev. 20:12.

6. (3) It is also founded upon the omnipotence and glory of Jesus Christ.
As in the resurrection of Lazarus, he was glorified, when he cried out,
“Lazarus, come forth” (John 11:43); so will he also, in the last great
day, manifest his power and glory, by showing himself to be the Lord of
the dead and living. Rom. 14:9. “I will ransom them from the power of the
grave; I will redeem them from death; O death, I will be thy plagues; O
grave, I will be thy destruction.” Hosea 13:14.

7. (4) The divine justice is also engaged for the confirmation of this
truth. As it has received fulfilment in that sentence, “Thou shalt surely
die” (Gen. 2:17); so also must it be fulfilled in our resurrection after a
complete satisfaction for sin. For when sin itself is at an end, the wages
of sin ought to have an end likewise. This is strictly agreeable to the
justice of God.

8. (5) This is also further confirmed to us by the examples of those who
have been already raised from death unto life. Such was the case of the
widow’s son (1 Kings 17:22); the Shunammite’s son (2 Kings 4:35-37); the
dead body that was raised by touching the bones of Elisha (2 Kings 13:21);
the daughter of Jairus (Matt. 9:25); the widow’s son at Nain (Luke 7:15);
Lazarus (John 11:43); and Tabitha (Acts 9:41).

9. (6) Christ hath redeemed both soul and body to everlasting life.

10. (7) The beautiful parables derived from nature, as the grain of wheat,
in John 12:24, claim attention. The apostle says: “Thou fool, that which
thou sowest is not quickened except it die,” etc. 1 Cor. 15:36, etc. Upon
this account, burying-places are, in the German tongue, called _God’s
fields_ (_Gottesacker_).

11. A third comfort against the fears of death is, the fruit of Christ’s
resurrection; that is, that eternal, incorruptible, and immortal state
purchased for us by Jesus Christ. For as by the transgression of the first
Adam, all his posterity were made subject to death; so by the obedience of
the second, all are restored to life and immortality. Upon which account
it is said, “Behold, I make all things new.” Rev. 21:5. This renovation
consists in an entire freedom from sin, misery, and death, and is a state
of righteousness, joy, and eternal life. For this cause it is also called
Paradise: “In thy presence is fulness of joy; at thy right hand there are
pleasures for evermore.” Ps. 16:11. If it be Paradise, it follows, that no
grief, pain, sorrow, or sighing: no hunger, thirst, cold, heat, or any
other evil, can enter there. These all belong to this transitory life, but
that eternal life is “an inheritance incorruptible, and undefiled, and
that fadeth not away;” as we are told by St. Peter. (1 Peter 1:4.) This
is, indeed, the glorious fruit of Christ’s resurrection: for by Christ all
things are renewed and restored; corruption is changed into incorruption;
that which was transitory, into that which is eternal; our filthiness,
into spotless purity; our grief, into joy; our sorrows, into triumphs; our
sins, into righteousness; the divine anger into mercy; the curse into
blessings; our poverty into riches; our diseases into health; our contempt
into honor; our reproach into glory; our disquiet into everlasting rest;
our miseries into pleasures; our death into life. Now death is the
entrance into this blessed state: so that temporal death is the gate to
everlasting life, and all these joys.

12. The fourth consolation against the fear of death, is prayer. So we
read of the Son of God, that “being in an agony, he prayed more
earnestly.” Luke 22:44. And “in the days of his flesh, he offered up
prayers and supplications, with strong crying and tears, unto him that was
able to save him from death, and was heard in that he feared.” Heb. 5:7.
Indeed, the prayers of dying people are strong and earnest; they proceed
from the bottom of the heart, ascend through the clouds, and reach the
ears of the Almighty. “The Lord is nigh unto all them that call upon him,
to all that call upon him in truth.” Ps. 145:18. “I will be with him in
trouble; I will deliver him, and honor him.” Ps. 91:15. “Fear thou not,
for I am with thee; I will strengthen thee; yea, I will help thee; yea, I
will uphold thee with the right hand of my righteousness.” Isa. 41:10.

13. The fifth consolation is, the glorification of our bodies. “Our
conversation is in heaven; from whence also we look for the Saviour, the
Lord Jesus Christ; who shall change our vile body, that it may be
fashioned like unto his glorious body, according to the working, whereby
he is able to subdue all things unto himself.” Phil. 3:20, 21. What
greater glory can we conceive, than that our bodies shall be, like the
glorified body of Jesus Christ? He showed us his glorified body upon Mount
Tabor (Matt. 17:2; Mark 9:2, 3), that he might inflame us with a desire of
the same glory. Oh! what a glorious temple of God shall our body then be!
Of this, the royal and priestly garments under the law, were but a faint
shadow and resemblance.

14. The sixth is, the presence of the holy angels, who carry our departing
souls into Abraham’s bosom. Our soul enters into the regions of eternal
glory, and joins the society of blessed spirits. This is what is meant by
“Abraham’s bosom.” Luke 16:22. That rest of the soul consists entirely in
a freedom from the fears and terrors of death. So “Return unto thy rest, O
my soul. For the Lord hath dealt bountifully with thee: for thou hast
delivered my soul from death, mine eyes from tears, and my feet from
falling. I will walk before the Lord in the land of the living.” Ps.
116:7-9. For then the soul, being delivered from the yoke of the flesh,
will rejoice like a prisoner rescued from long captivity.

15. The seventh comfort is, the eternal duration of our future glory.
“They shall hunger no more, neither thirst any more; neither shall the sun
light on them, or any heat. For the Lamb which is in the midst of the
throne shall feed them, and shall lead them unto living fountains of
waters; and God shall wipe away all tears from their eyes.” Rev. 7:16, 17.
“My people shall dwell in a peaceable habitation, and in sure dwellings,
and in quiet resting-places.” Isa. 32:18. And “I will extend peace to her
like a river. And as one whom his mother comforteth, so will I comfort
you.” Isa. 66:12, 13. “My servants shall eat, and drink, and rejoice.”
Isa. 65:13. Such eating and drinking, are to be understood of their
exalted pleasure, arising from their vision of God, “Now we see through a
glass darkly; but then face to face.” 1 Cor. 13:12. “We shall see him as
he is.” 1 John 3:2. “As for me, I will behold thy face in righteousness: I
shall be satisfied, when I awake, with thy likeness.” Ps. 17:15. O happy
day, when we shall see God face to face! How ardently did holy David long
for it, saying, “When shall I come and appear before God?” Ps. 42:2.

16. In short, the joy of eternal life will consist: 1. In the beatific
vision of the face of God. 2. In the presence of Christ our Redeemer, in
all his glory and majesty: “Father, I will that they also whom thou hast
given me, be with me where I am; that they may behold my glory which thou
hast given me.” John 17:24. 3. In the most exalted enjoyments of all the
gifts, graces, and pleasures of the Holy Ghost, “the fountain of life.”
Ps. 36:9. 4. In the society of all the Elect, Patriarchs, Prophets,
Apostles, and Martyrs. “And the ransomed of the Lord shall return, and
come to Zion with songs, and everlasting joy upon their heads; they shall
obtain joy and gladness, and sorrow and sighing shall flee away.” Isa.
35:10.

17. II. Thus much for those consolations that arise from the nature,
offices, and promises of the blessed Jesus. I come now to consider those
that may be drawn from the consideration of the vanity of the world. Of
these there are also seven.

18. First, this life, how great and glorious soever it may appear to some,
is made up of misery and sorrow. 1 Cor. 15:31. Every day steals away a
part of our life, and as our years increase, our life decreases; so that
every moment of our time is divided betwixt life and death. How many and
various diseases are there, which, like slow poisons, waste and consume
our bodies! How are we tormented with sorrow, broken with labors, and
distracted with care! So that the wise man truly pronounced that “the day
of death is better than the day of one’s birth.” Eccles. 7:1. “Is there
not an appointed time to man upon earth? Are not his days also like the
days of a hireling? As a servant earnestly desireth the shadow, and as a
hireling looketh for the reward of his work: so am I made to possess
months of vanity, and wearisome nights are appointed to me.” Job 7:1-3.
“Man that is born of a woman, is of few days and full of trouble.” Job
14:1. But a holy and happy death puts an end to all these miseries.

19. Secondly, we are exposed to many and very grievous sins, from which
nothing can deliver us but a happy death. Thus St. Paul complains, “I see
another law in my members, warring against the law of my mind, and
bringing me into captivity to the law of sin which is in my members. O
wretched man that I am! who shall deliver me from the body of this death?”
Rom. 7:23, 24. What is life but a continued course of sin? So that it was
a prayer of one of the ancients, “Lord, let me die, that I may cease from
sin.” And if the whole creation is travailing in pain, and waiting to be
delivered from the bondage of corruption, into the glorious liberty of the
children of God (Rom. 8:21, 22), how much more ought we to sigh after it?
How full the world is of offences and stumbling-blocks, which we are
continually obliged to see and suffer, whether we will or not! And these
offences will so increase in the last days, that the souls of the
righteous shall be vexed like righteous Lot’s in Sodom. 2 Pet. 2:8. “I
returned, and considered all the oppressions that are done under the sun;
and behold, the tears of such as were oppressed, and they had no
comforter; and on the side of their oppressors there was power; but they
had no comforter. Wherefore, I praised the dead which are already dead,
more than the living which are yet alive.” Eccles. 4:1, 2. How many
pestilent errors in matters of faith; how many heresies, superstitions,
false prophets and false Christs there are, so that, if it were possible,
even the elect might be deceived! Matt. 24:24. Upon this account God takes
his faithful people out of all these dangers and troubles. How many
dreadful mischiefs, and mournful events, how many wars, butcheries,
plagues, and famines occur! Such, and so great, are they, that indeed no
Christian would wish to see or endure them.

20. Thirdly, all must die without distinction. “Death hath passed upon all
men, for that all have sinned.” Rom. 5:12. Since so many holy and
excellent men, so many Patriarchs, Prophets, and so many other righteous
men are dead, who would not willingly follow them? “Take away my life, for
I am not better than my fathers” (1 Kings 19:4), said the prophet Elijah.
“It is appointed unto men once to die, but after this the judgment.” Heb.
9:27. “All flesh is grass, and all the goodliness thereof is as the flower
of the field. The grass withereth, the flower fadeth; because the spirit
of the Lord bloweth upon it.” Isa. 40:6, 7. “I am a stranger with thee,
and a sojourner, as all my fathers were.” Ps. 39:12.

21. Fourthly, no man dies by chance; but God is the Lord of life, and he
has appointed the bounds of its duration. “His days are determined, the
number of his months are with thee.” Job 14:5. “Thou turnest man to
destruction; and sayest, Return, ye children of men.” Ps. 90:3. “In thy
book all my members were written.” Ps. 139:16. “The very hairs of your
head are all numbered.” Matt. 10:30. “God is thy life, and the length of
thy days.” Deut. 30:20.

22. Fifthly, “To die is gain.” Phil. 1:21. We gain more than we lose by
dying; righteousness, instead of sin; glory, for misery; heavenly riches,
for earthly; instead of the short-lived friendships and relations of this
world, we gain an eternal fellowship and union with the saints in heaven;
instead of this mortal, diseased, and frail body, we gain a heavenly and
glorious one; we change banishment for our own country; misery, for peace;
and this world for heaven. In short, what is there in this world, that we
cannot have infinitely better in the next? If thou seekest riches, honors,
or glory; with friends, pleasures, peace, or enjoyments, all these thou
shalt enjoy in a far higher degree in the next world.

23. Sixthly, Man would be the most miserable creature in the world, if he
were obliged to abide in it forever. “If in this life only,” saith St.
Paul, “we have hope in Christ, we are of all men most miserable.” 1 Cor.
15:19. It follows, therefore, that we are designed for a better world. So
that, in truth, it is a very affecting instance of divine mercy to take us
out of this valley of tears, and translate us to a better place. “The
righteous is taken away from the evil to come. He shall enter into peace;
they shall rest in their beds, each one walking in his uprightness.” Isa.
57:1, 2. “Blessed are the dead which die in the Lord; yea, saith the
Spirit, that they may rest from their labors.” Rev. 14:13.

24. Seventhly, since we cannot with these bodily and sinful eyes behold
the glory of God, nor enter with these mortal bodies into the “new heavens
and new earth, wherein dwelleth righteousness” (2 Peter 3:13); let us
cheerfully put off this earthly tabernacle, that we may be clothed with a
heavenly and spiritual body. 1 Cor. 15:44. “Flesh and blood cannot inherit
the kingdom of God; neither doth corruption inherit incorruption.” 1 Cor.
15:50. Great, therefore, is the mercy of God, who exchanges these filthy
rags for a shining garment, in which we may celebrate the eternal
marriage; a beautiful, festive garment, fit to be worn in the everlasting
rest; a priestly robe, with which we may enter into the very holy of
holies.




Conclusion Of The Second Book.


At the close of this Book, I desire to submit one or two points to the
consideration of the Christian reader.

In writing these Books I have had no other object in view than that, in
connection with our pure religion and confession of faith, as set forth in
the Church of the Augsburg Confession, and repeated in the Formula of
Concord (which I publicly and sincerely adopt, and in accordance with
which I desire these writings of mine to be understood), purity and
holiness of the life might be promoted. For purity of doctrine is of no
benefit, when it is not adorned by a holy life. We ought to guard the
purity of doctrine with watchful eyes, but sustain holiness of life with
even greater earnestness. Of what advantage are great skill and learning
without godliness? It is much better, in the eyes of God, to train up a
devout man, than to make a learned man of him. There are many who teach
the _doctrine_ of Christ with great zeal, but there are few who in their
practice conform to his _life_. As to this point the Christian reader is
referred to the Preface of the First Book, and to the Conclusion of the
Fourth Book.

2. If any one should allege that I have treated too diffusely of the
doctrine of Christian faith, I beg to give the following answer: Our evil
life is also very extensive—the evils under which we labor are very
serious—our redemption is a great work—and our crosses are manifold. But
let any one who desires greater brevity, read the several chapters in the
First, Second, and Third Books, which treat of Repentance, Faith, Love,
Humility, Meekness, Patience, and the Cross, and he will find the whole
Christian life described without prolixity. Nevertheless, if thou wilt
read the whole work, thou wilt be abundantly rewarded for the time and
labor which thou hast thus expended.





BOOK III.




Preface To The Third Book.


As there are different degrees of age and maturity in the natural life; so
are there also in the spiritual. This life has its first foundation in
sincere repentance, by which a man sets himself heartily to amend his
life. This is succeeded by an increase of light, when by contemplation,
prayer, and bearing the cross, a man is daily improving in grace, and
growing up to perfection. The last and most perfect state is that which
consists in firm union, which is founded in, and cemented by, pure love.
This is the state which St. Paul calls the “perfect man,” and “the measure
of the stature of the fulness of Christ.” Eph. 4:13.

2. To explain these three different states, is the design of these three
books; so that I think that (with my Book of Prayer), the whole body of
Christianity is contained and explained in them, as far as is essentially
necessary; though, perhaps, not so perfectly as might be wished. As for
the Fourth Book, I thought fit to add it to the rest, to show how
harmoniously the Holy Scriptures, Jesus Christ, human nature, and the
whole creation agree together; and how all things centre in the one
Eternal, which is God!

3. That the reader may not mistake the design of this Third Book, I would
remark that it proposes to instruct him how to seek and find the kingdom
of heaven within himself (Luke 17:21); and that, in order to this, he must
devote and consecrate his whole heart and soul to God; that is, not only
his understanding, but his will and affections also. It is a notion too
prevalent at this day, that men are very good Christians, if by reading or
discourse they have attained to some kind of intellectual knowledge of
Jesus Christ. This is that which generally passes under the name of
Divinity, which the generality take to be nothing but a science, or a set
of doctrines or opinions to be learned only in theory, not regarding the
other most noble powers of the soul, namely, the will and the affections.
But _all_ these must be consecrated to God in Christ; and when thou hast
done this, thou mayest assure thyself that thou art entirely dedicated to
him. For there is a wide difference betwixt the understanding by which we
know, and the will or affections by which we love the Lord Jesus. Our love
may be perfect, though our knowledge be not so. To know Christ with our
understanding, and yet not to love him, is nothing worth; on the other
hand, it is infinitely better to love him, than merely to be able to
dispute and discourse about him. Eph. 3:19. Let us learn, therefore, so to
seek Christ with our understanding, that we may also love him with the
entire strength of our will. By this we may be assured that we know him
truly, if our knowledge be productive of love. Otherwise, we may be said,
indeed, to find him and know him, but it will be to our condemnation. So
our blessed Lord tells us, “Not every one that saith unto me, Lord, Lord,
shall enter into the kingdom of heaven.” Matt. 7:21. Moreover, there are
two ways of obtaining wisdom and knowledge. The one consists in reading
and discussion; the other in prayer and charity. The one makes us learned,
the other holy. And between these there is a great difference. If men be
learned, and not lovers of God, they breathe nothing but pride and
arrogance; but if holy, they are humble, and think meanly of themselves.
If thou take the first method, thou wilt never find thy internal treasure;
if thou take the latter, thou canst not be disappointed. Such is the
argument of the Third Book.

4. And now, how glorious, how noble, and happy a thing is it, that our
chief and most valuable treasure, that is, the kingdom of God, is not to
be sought _without_, but to be found _within_ us, that we continually
carry it about with us, hidden from the world, and that neither the world
nor the devil can rob us of it; and that this is not to be obtained by
profound learning, skill in languages, or variety of books, but by a
devout and humble spirit. Here then let us exercise our greatest care and
diligence, and turn our thoughts inward to that hidden, celestial, and
eternal good, that divine, that incomparable treasure. Why do we spend our
time and pains in the pursuit of external comforts, whilst so great a
treasure as the kingdom of God, with all its blessings, lies within us?
For in our heart and soul is the true school of the Holy Spirit, the true
habitation of the Holy Trinity, the very temple of God (1 Cor. 6:19), the
true house of prayer, wherein he desires to be worshipped “in spirit and
in truth.” John 4:23, 24. For though God by his universal presence is in
all things, though not included in them (Isa. 66:1), but after an
incomprehensible manner filling heaven and earth; yet in a particular and
proper sense, he dwells in the soul of the enlightened Christian, taking
up his seat and habitation there, as it were in his own image and
similitude. Here he operates in a way suitable to himself, answering and
aiding every groan and sigh of the devout soul. For how is it possible
that He should deny anything to him with whom, and in whom he lives? In a
word, there is nothing more pleasant and agreeable to divine love, than to
communicate itself to all that unfeignedly seek it.

5. In order to this, however, the soul must be at rest, which it never can
be till disengaged from the world. This even some heathens were sensible
of, and accordingly one of them tells us, “that the soul is incapable of
wisdom till it is composed and at rest.” There is a fine passage in St.
Cyprian to this purpose. “This,” says he, “is the true rest and security
of the soul, when the man, being delivered from the storms and tempests of
the world, raises his heart and eyes unto God, and endeavors to be like
him. By this he comes to understand, that all which the world calls
beautiful and valuable, is truly hidden in his own soul, so that he
neither expects nor desires anything from without. O celestial treasure,
to be delivered from the chains and fetters of this world! O chief and
boundless good, not to be obtained by any labor of ours, nor by our
interest with the great men of this world; in short, not to be gained by
our industry and study; but solely and entirely, by the grace and favor of
God. For as the light of the sun proceeds from itself, the day breaks from
itself, the fountain flows from itself, the rain falls from itself, and
waters the earth; so the Holy Spirit descends freely into that soul, which
has raised itself from the world unto God.”

6. These words of St. Cyprian express a great truth, and are a sort of
epitome of this Book. In a word, this turning inwards of the soul, very
often gives us a view of the inward treasure of our souls, though but for
a moment. And one such moment is better than heaven and earth, and all the
creatures. Hence St. Bernard truly observed, “that he who has once learned
to descend into himself, to seek the face of God, and taste the sweetness
of his presence in the inmost recesses of the heart, will think it more
tolerable to suffer even the pains of hell for a season, than, after
having tasted the sweetness of this divine exercise, to return again to
the pleasures, or rather, to the lusts and wearisome gratifications of the
world and the flesh, arising from the insatiable cravings of the inferior
appetites.” In short, such a soul not only feels the highest happiness, by
finding in itself the presence of God; but also the deepest misery, in
being deprived of it. By this the true Christian is fully instructed, that
by dying to the world, he lives in God, as the fountain of life; and, on
the other hand, that the more he lives to the world, the more he dies unto
God: that the soul which is dead to the world, truly lives unto God, and
is his joy, or, as the Song of Solomon expresses it, is better than the
taste of wine, or the smell of all spices (Cant. 4:10); while on the other
hand, the hearts of worldly men are but sour grapes, as the grapes of
Sodom, which are as gall, and their clusters are bitter. Deut. 32:32. The
soul that is dead to the world, may be discovered by these tokens. It
resigns its own will to the will of God in all things; it suppresses
self-love; it mortifies the desires of the flesh; it avoids worldly
pleasures; it esteems itself as the meanest of all, and is not apt to
judge or censure a neighbor. Such a one refers all his injuries and wrongs
to the God of righteousness, to whom vengeance belongeth; he is not puffed
up with the applause of men, nor grieved by their revilings; in a word, he
bears everything with patience and without repining. A noble instance of
this resigned temper we have in king David (2 Sam. 23:15-17), when he
poured out before the Lord the water of the well of Bethlehem, after which
he had so earnestly longed, and which three mighty men of his host had
brought for him at the hazard of their lives. This was an action of great
self-denial; for he would not gratify his desires by tasting that for
which three men had ventured their lives.

7. Herein consists the true perfection of the Christian life. For
perfection is not, as some suppose, a sublime, spiritual kind of relish
for heavenly enjoyments; but it is the denying our own will, the contempt
of the pleasures and profits of this life, the acknowledging our own
vileness, constant resignation to the will of God, and unwearied love and
unfeigned compassion for our neighbor. In a word, it is that degree of
love, which, allowing for human infirmities, thinks of nothing, seeks
nothing, desires nothing but God. This is that true Christian virtue, true
liberty, and true peace, which consists in overcoming the flesh and
fleshly desires, as will appear in this Third Book, and as thou wilt learn
from thine own experience, if thou wilt apply the truth. For which great
end, I pray that divine grace may descend both upon the reader and writer,
that it may please God to begin, strengthen, and perfect his good work in
us, to the praise and glory of himself. Amen.




Chapter I.


        Of The Great Internal Treasure Of An Enlightened Believer.


    _Know ye not that your body is the temple of the Holy Ghost which
    is in you, which ye have of God?_ 1 COR. 6:19.


That the hearts of believers are the habitation of the Holy Trinity, is
largely attested in Scripture, as Lev. 26:11; Isa. 44:3; 57:15; Joel 2:27;
John 14:23; 17:23; Rom. 8:9-11; 1 Cor. 2:11, 12; 3:16; 6:19; 2 Cor. 6:16;
Gal. 2:20; Ephes. 3:17; 4:24; Col. 3:10; 1 John 4:13. But who is there
among Christians that understands, values, or inquires after this immense
and hidden treasure? I thought it desirable, therefore, to explain at
large the spiritual and heavenly dignity of the true Christian, and to
show every one how to seek and find this sublime treasure in himself. The
foundation of this doctrine has been already laid down in Book I, proving
how the Word of God, through faith, exerts its power in the heart of man.
And in Book II, it has been shown how God discovers himself to the devout
soul, as the highest love, goodness, beauty, holiness, and wisdom.

2. But as this high treasure cannot be worthily perceived or understood,
except in the still and quiet sabbath of the soul, in which the Holy
Spirit teaches us inwardly by meditation on the Word, in which he
enlightens us, and “searcheth all things, yea, the deep things of God” (1
Cor. 2:10); upon this account, we must first of all learn, how to bring
the soul to that quiet state of internal rest. Something has been said by
way of foundation upon this head, in the chapters treating of Prayer,
inserted in Book II; which comes now more fully and perfectly to be
handled in this Third Book: namely, how this hidden treasure, this pearl
in the field of our hearts (Matt. 13:44, 45), is to be sought for by
entering into ourselves, or rather into God. And this is the inward
sabbath of a heart cleansed and purified by faith (Acts 15:9), and
enlightened by the Holy Ghost. From this treasure of the Spirit and
kingdom of God, hidden in the believing soul, sprang the wisdom of all the
enlightened, Patriarchs, Prophets, Apostles, and other men of God that
have ever existed. This pearl, then, is worth looking after, this field is
worth tilling, and this gift of the Spirit and divine grace must be
stirred up in us; even as a spark of fire, which by continual application
of breath, is blown up into a bright flame. 2 Tim. 1:6.

3. But that thou mayest more fully and distinctly apprehend in the
commencement of this Third Book, which relates entirely to the inward man,
how the children of God are to be drawn from the exterior to the interior
man, or the ground of the heart; that they may search, know, purify, and
change it, and keep their spiritual eyes fixed upon God, and his kingdom
in the inmost recesses of the soul; that the reader, I say, may more fully
understand this, I shall first of all more generally in this chapter, and
then more particularly, touch upon and explain the several heads of this
doctrine, referring occasionally to the Theology of Dr. John Tauler, and
quoting him as often as possible in his own words. And here I may remark,
that as the Holy Scripture, great and sacred as it is, regards the heart
of man; so likewise, the whole divinity of Tauler aims at the inward man,
the ground of the heart, and deepest recesses of the soul. Hence it is,
that he again and again inculcates, “that God and the kingdom of God, are
purely to be enjoyed, sought for, and found in the ground of the heart:”
that is, whatsoever the Holy Scripture and its true interpretation,
discover outwardly, all that ought to be really, spiritually, and truly
felt and experienced in the ground of the soul. This cannot be without a
frequent entering into the centre of the heart; so that the more deeply a
man retires from the world, so much the more closely he is united to God;
and the oftener the devout Christian practises this exercise, the more
clearly will the kingdom of God, and this hidden treasure, be manifested
in his soul. He that does not perceive in himself these fruits of the
Spirit, or the new man, will never be one jot more acceptable in the sight
of God for all his great knowledge and science; but shall be reckoned
among those of whom Christ says, that they shall say in the last day,
“Lord, Lord, have we not prophesied in thy name?” Matt. 7:21. For it is
not the external appearance, but the internal reality, that will avail in
the sight of God; not that which consists in the letter, but that which
flows from the Spirit, and consists in the Spirit. This is the true ground
of the distinction mentioned in the Preface, betwixt one taught by the
world, and him that is taught of God; that is, betwixt a _learned_ man,
and a _holy_ man. The learned man is instructed outwardly by the letter;
but the holy man by God, inwardly by the Holy Ghost, by the “anointing”
which teacheth all things. 1 John 2:27. The wisdom of the learned consists
in words; the wisdom of the holy man, in power. For “the kingdom of God is
not in words, but in power.” 1 Cor. 4:20.

4. But as a general account of this will not be sufficient for the simple
and unlearned, to bring them to this fundamental knowledge of themselves,
I shall therefore descend to a more particular explication, asking them,
at the same time, to attend to the “Five Parts” of their Catechism, and to
understand how these are not to remain _without_ them, but must be
_within_ them. First, therefore, thou believest that God delivered his law
upon Mount Sinai, written upon two tables of stone; and that this law is
the will of God, which thou art obliged to obey. You do well to believe
this. But this faith profiteth not, unless God himself write his law in
your heart (Jer. 31:33), and accomplish his will in you. Now this can
never be effected, unless, having now become a Christian, you dedicate
your whole heart to God, and offer up your will to him, that His will may
be fulfilled in you. The royal prophet David, who well knew the dignity
and necessity of this divine operation, employs especially the whole 119th
Psalm in earnest prayers to God, that he would vouchsafe to guide and
govern him according to his law and testimonies, that so this heavenly
work might not by any means be hindered in him. Further, you believe that
Christ is your righteousness, your life and salvation. 1 Cor. 1:30. You do
well to believe this, “for other foundation can no man lay than that is
laid, which is Jesus Christ” (1 Cor. 3:11): “Neither is there salvation in
any other; for there is none other name under heaven given among men,
whereby we must be saved.” Acts 4:12. Yet, remember that you must have
Christ within you; that is, you must lay hold on him inwardly by faith,
and make him, both as to his Person and office, your own. For if Christ be
thine, it follows that all things which are God’s are also yours; and that
if he had ten thousand worlds and kingdoms full of righteousness and
blessedness, yet by faith all are thine. For the righteousness of Christ
is greater than all these. So in like manner, though the guilt of ten
thousand worlds lay upon thee, yet should it not be able to hurt thee.
This then is the treasure which thou must have within thee, as our Lord
tells us, “The kingdom of God is within you” (Luke 17:21): that is,
“righteousness, and peace, and joy in the Holy Ghost.” Rom. 14:17.—Thou
believest that Christ is the eternal Word of the Father; that he is the
true life and light of man. John 1:4. Thou believest aright. But then,
thou must take care, that this Word speak in thee, that this light shine
in thee, that this life live in thee. For unless thou hast this inward
treasure in thy soul, and art united to Christ by a living faith,
everything else shall avail thee nothing. Again, thou thinkest thyself
obliged by duty and interest, to pray to God, to give him thanks, and to
praise his name (Psalm 92:1, 2), and in this thou judgest right. But take
care that Christ himself pray within thee, and the Holy Spirit groan
within thee (Rom. 8:26); for as he is “the Spirit of grace and of
supplications” (Zech. 12:10), so, in order to make thy prayers effectual,
it is necessary that he also pray in thy heart, the temple of spirit and
truth. John 4:23. If this be not done, thy prayers are all of little
avail.—Thou believest that in Baptism thou receivest remission of sins,
the new birth, and adoption as a child of God. Thou believest aright. But
unless thou find in thyself the fruit of baptism, the new birth, the
unction of the Spirit, and divine illumination, thy baptism shall avail
thee nothing.—Thou believest, according to the words of St. Matthew (Matt.
26:26), that in the external Sacrament of the Lord’s Supper, thou
receivest the true, essential body and the blood of Christ. Thou believest
aright. But if thou dost not also eat it inwardly and spiritually, thou
wilt not only lose all the benefits of that institution, but dost also eat
and drink condemnation to thyself. 1 Cor. 11:29.—Thou believest that
Christ was the true Lamb of God offered for us upon the cross. John 1:29.
Yet consider: What good can this do thee, unless the same Lamb of God
become the daily food and nourishment of thy inward man? 1 Cor. 5:7. It
appears, therefore, that thy treasure ought to be _within_ thee, and that
unless thou seek it there, thou shalt never find it.




Chapter II.


  True Faith, And Converse With The Soul, The Only Means Of Attaining To
                          This Inward Treasure.


    _Bring it again to mind, O ye transgressors._—ISA. 46:8


The true way of attaining this divine inward treasure is, by a true and
living faith. Though we have already in Books I and II treated largely of
faith, with all its powers and properties, how it cleaves unto Christ,
rests and depends upon him; yet we must here return to it, and show of
what use and advantage it is, in the matter before us. The property of a
true and living faith is, to cleave unto God with our whole heart; to put
our whole trust in him; to depend upon him; to dedicate and resign
ourselves entirely to his mercy and goodness; to be united to God; and to
enjoy him in the internal rest of the soul. True faith prefers nothing to
God; it makes him the true object of all its desires, by unfeigned
abstraction from all earthly comforts. In a word, it places its chief,
eternal, infinite, and perfect good in Him alone, who is the true fountain
of all good, whether in heaven or earth, in time or eternity, and all
through Jesus Christ, who is “the author and finisher of our faith.” Heb.
12:2. This is that faith which leads us to our inward treasure, which is
our chief good. Of this the Psalmist was an instance: he was full of this
faith: “Whom,” says he, “have I in heaven but thee? and there is none upon
earth that I desire besides thee.” Ps. 73:25. Such was the faith of Mary,
the sister of Lazarus, when she sat at Jesus’ feet, and heard his word
with eagerness. Luke 10:39. For faith, as has been observed, brings the
soul into the true sabbath of the heart, into a state of divine quiet and
heavenly rest, in which God delights to manifest himself. Therefore the
Lord said to Martha: “Martha, Martha, thou art careful and troubled about
many things: but one thing is needful: and Mary hath chosen that good
part, which shall not be taken away from her.” Luke 10:41, 42. What is
“that good part” but God in Jesus Christ? For by this faith which opens
the heart, in order to receive God alone is that better part chosen. By
this faith it is, that the ever-blessed Trinity enters into the heart, and
takes possession of it. Eph. 3:17; John 14:23. This is “that good part”
which we ought all to choose; namely, eternal life and blessedness.

2. In this one article is contained the whole sum of the Christian
religion; it is the fountain of charity and of all virtues. For faith
produceth love; love produceth hope; hope, patience; patience worketh
meekness; meekness, humility; humility produceth the fear of God; and the
fear of God teacheth us to pray to him, to “crucify the flesh” (Gal.
5:24), to deny ourselves, to hate our own life, and to despise the world.
Matt. 16:24. Upon this account St. John calls faith, “the victory that
overcometh the world.” 1 John 5:4. This was that one thing to which our
Lord directed the attention of the rich young man in the Gospel (Luke
18:18), when he asked him, saying, “Good Master, what shall I do to
inherit eternal life?” When he had commanded him to keep the commandments
of God, he answered, “All these have I kept from my youth up.” Jesus,
hearing him, said, “Yet lackest thou one thing; sell all that thou hast,
and distribute unto the poor, and thou shalt have treasure in heaven; and
come follow me.” In these words the Lord directs him to choose that one
thing, that better part, by faith; and, by forsaking himself and his
worldly possessions, to turn to God, the true fountain and centre of his
being and happiness. From this one thing proceeds the whole Christian
life, and all the commandments, as a stream from its fountain, not by
compulsion or law, but from love and freedom of the spirit. “For it is God
which worketh in us both to will and to do of his good pleasure” (Phil.
2:13); neither will he own anything in us as his, which he himself has not
wrought. Here, then, is no need of laws, no need of commands or
prohibitions. For faith, by its free motion and spirit, does everything in
us which is necessary to be done: that is, it surrenders itself freely and
entirely to God, and to the operations of his grace. And this is what the
prophet Isaiah means, when he invites us to come unto God, to “buy wine
and milk without money and without price.” Isa. 55:1.

3. Faith, then, is the means of attaining to this inward treasure, whilst
it keeps a sabbath of rest unto God in every soul that is collected into
itself. For as the motion of the heavens is therefore the most perfect,
because it terminates in itself, and returns to its beginning; so the life
of man may then be accounted most excellent and perfect when it returns to
its original, which is God. And this a man does, when he enters deeply
into himself, having collected all the powers of his understanding, will,
and memory, and emptied them of the world, and all the lusts of the flesh;
offering up his soul, with all its affections, to God, by the Holy Ghost,
and celebrating an eternal sabbath in his presence. Then God begins to
operate in him. He waits for such a frame of spirit, and rejoices to
finish his work within us. For so great is the love of God towards us, so
ardent is his affection, that it is as if his divinity itself could not
consist without us; as if he should himself cease to be, unless he could
discover the abyss of his divinity in us, and transfuse the overflowing
fulness of his essence into us. So that the most acceptable service a man
can do unto God, is to keep his heart so quiet and still that God may rest
and manifest himself in it. All that God requires, in order to accomplish
this work in us, is an humble and quiet spirit. Whenever he finds such a
habitation, he dwells there with a high manifestation of his wisdom and
power. The eternal wisdom of God cannot unite with the wisdom of man; but
when the human soul is entirely submitted to God, then God entirely rests
in her. But if thou wilt engage thy will, thy understanding, memory, and
affections in the service of thy own mind, then they are no longer proper
instruments for the work of God. For in every union of two beings as one,
the one must of necessity be active and the other passive. But God is an
infinite and eternally active power, an essential pure motion; perpetually
operating in thee, unless hindered by thee. This may be illustrated by the
following similitude: as the eye cannot fix upon any object, nor receive
any impressions from it, unless it be free from all other images (for
otherwise one will hinder the other); so the soul, with all her powers,
understanding, will, and memory, can receive no impressions or influences
from God, if it be not empty of, and disengaged from, the world. The ear
cannot receive or enjoy the sweetest music, whilst employed and filled
with other sounds: so neither can the soul receive the divine sweetness
whilst it listens to the voice of the world. The more, therefore, a soul
withdraws itself from the world, the nearer it approaches to God. The more
it renounces the pleasures of the flesh, the nearer it comes to the
participation of “the divine nature.” 2 Pet. 1:4.

4. Nature cannot admit a vacuum. So if a man will empty himself of the
love of the world and himself, with all his passions and affections for
worldly things, God will infallibly fill his soul with divine grace, love,
wisdom, and knowledge. But if thou art full of worldly things, thou canst
not at the same time be full of heavenly things. When Abraham, at the
command of God, went from his own country and kindred, then was he
enlightened from above. Gen. 12:1; 13:1. Our carnal affections, self-love,
self-will, and self-conceit, with all our inclinations to the profits and
pleasures of the world, are to us as so many near friends and relations;
and it is hard to flesh and blood to part with them. But how hard soever
it be, this is the first step that conducts to this hidden treasure, this
pearl of great price; of which our Lord says, that the merchant having
“found one pearl of great price, went and sold all that he had, and bought
it.” Matt. 13:46. This is what the Lord says: “Verily, I say unto you,
There is no man that hath left house, or brethren, or sisters, or father,
or mother, or wife, or children, or lands, for my sake, but shall receive
a hundredfold, and eternal life.” Mark 10:29, 30. What are our brethren
and sisters but our carnal lusts and corrupt inclinations, of which we
must be emptied, if we expect to be filled with the fulness of God. As the
Virgin Mary was a pure, immaculate virgin (so remaining eternally), when
she conceived our Lord Jesus Christ (Luke 1:27); so must every soul be
like a pure, immaculate virgin; that is, be unspotted, free from all the
pollutions of the world, in order to this _spiritual_ conception of him. A
soul thus pure and unspotted is, “as the king’s daughter, all glorious
within” (Psalm 45:13); enriched with hidden treasure. But how can the soul
be betrothed to God, that is betrothed to the world? “I come,” saith our
blessed Lord, “to send fire on the earth.” Luke 12:49. Oh, that such a
fire of divine love would so burn in us as to consume all our dross of
worldly affections, that nothing might live and move in us but the pure
and holy love of God! He adds, “I came not to send peace, but a sword.”
Luke 12:51; Matt. 10:34. And would to God that the Holy Spirit might so
mortify and destroy all our carnal concupiscence, that God alone might
move and operate in us! But if you will say, that you are so much taken up
with the business of the world, that you cannot be so collected as you
ought, then set apart some corner of your house, and some little portion
of your time, either by day or night, to retire into yourself, and to pour
out your soul to God, in the words of St. Augustine: “Lord, my God, be
pleased to enter into covenant with me, that I may die entirely to myself,
and that thou mayest live in me; let me keep silence in myself, and do
thou speak within me; let me rest from all things, that thou mayest
operate in me.”




Chapter III.


The Whole Treasure Of The Inner Man Depends On Faith, Namely, God, Christ,
                 The Holy Spirit, And The Kingdom Of God.


    _God grant you, according to the riches of his glory, to be
    strengthened with might by his Spirit in the inner man; that
    Christ may dwell in your hearts by faith; that ye, being rooted
    and grounded in love, etc._—EPH. 3:16, 17.


A Christian ought to employ his greatest care and diligence, in learning
the true nature and practice of faith. It is faith that unites us to
Christ, and admits us into all the blessedness of the kingdom of God. Upon
this account it is called, “a substance;—the substance of things hoped
for.” Heb. 11. For our whole Christian life consists in a living and
operative faith, not in mere knowledge, not in a shadow or pretext, but in
a living, active power. In a word, it is faith alone that can deliver us
from our bondage of corruption and misery, and bring us into the glorious
liberty of the sons of God. Whence, at our first admission into the
Christian Church by holy Baptism, through which, as through a gate, we
enter into the fold of Christ’s sheep, faith stands at the head. “He that
believeth and is baptized, shall be saved.” Mark 16:16. And St. Paul says,
“This is the word of faith which we preach, that if thou believe in thine
heart, etc., thou shalt be saved, etc.” Rom. 10:8-10. But as the nature of
faith may be better known by its properties, I shall briefly speak of
eight of them in this chapter.

2. The first of these is, spiritual freedom or a release from sin and
death, from the devil, from hell, the curse of the law, the Mosaic typical
ceremonies, and from all the commands and traditions of men. For as
nothing can cause greater agony to the soul, than to be compelled to bear
the fiery darts of Satan, and the tyranny of Antichrist, by which the
conscience is fettered and entangled with traditional precepts of men, as
with cords and chains: so nothing can give it greater quiet, peace, and
comfort, than to be delivered from this servitude of sin, Satan, and human
traditions, into a true freedom and liberty of conscience; which liberty
is nothing but a true and saving faith. For by this faith we apprehend
Jesus Christ, and all the treasures of his grace, particularly
reconciliation with God, remission of sins, the Holy Spirit, and eternal
life. He that has this faith cannot be hurt by sin, death, the devil, or
the world; for he has Christ dwelling in him, who is his righteousness
against sin; his life against death; his strength against the devil; his
heaven against hell; his victory over the world; his blessing against the
curse of all the world; his blessedness against all the miseries of this
world; his liberty, from all the vain traditions of men. This our blessed
Lord has briefly summed up in one sentence, “If the Son shall make you
free, ye shall be free indeed.” John 8:36. Whence Christ is all in all
unto faith, and the sum and completion of all our hopes and all our
blessedness. So that faith gives quietness to the soul; peace and plenty
to the conscience; freeing it from all fears and terrors, and causing the
heart to rest joyfully and quietly in God.

3. Secondly, by faith the soul is united to Christ, as a bride with her
bridegroom—“I will betroth thee unto me forever; yea, I will betroth thee
unto me in righteousness.” Hosea 2:19. The consequence of this espousal,
is a communication of all good things, yea, and of the cross itself, so
that all that Christ has, belongs to the soul, and all that the soul has,
belongs to Christ. Now as Christ has all heavenly and eternal gifts, such
as wisdom, righteousness, sanctification, redemption, blessedness, and
eternal life (1 Cor. 1:30): yea, is himself all these; the soul therefore
receives them all. And, on the other hand, as our soul has nothing but
sin, uncleanness, calamity, misery, sin and death, Christ has taken to him
all these; bestowing his good things upon us, and taking our sins and
miseries upon himself. But as the good things of Christ are eternal and
omnipotent, so they root out, swallow up, and destroy all sin, death, and
misery that are in us. For the eternal and invincible righteousness of
Christ, is so superior to the power of sin in us, that it utterly destroys
it; and by this means, the soul is delivered from its own sins, and
clothed with the righteousness of Jesus Christ. Isa. 61:10. And surely
this is a blessed exchange, when a man changes sin for righteousness,
death for life, a curse for a blessing, and eternal misery for eternal
blessedness. “There is therefore now no condemnation to them which are in
Christ Jesus” (Rom. 8:1); for their sins are swallowed up in his
righteousness. For if, as St. Paul says, “death is swallowed up in
victory” (1 Cor. 15:54), it follows that sin also must be swallowed up.

4. Hence, thirdly, it follows, that by faith our souls are assured of
everlasting happiness. “I am persuaded,” saith St. Paul, “that no creature
shall be able to separate us from the love of God.” Rom. 8:38. “Behold, I
lay in Zion for a foundation a tried stone; he that believeth shall not
make haste.” Isa. 28:16. And “I will make with you an everlasting
covenant.” Isa. 55:3. “My kindness shall not depart from thee, neither
shall the covenant of my peace be removed, saith the Lord, that hath mercy
on thee.” Isa. 54:10.

5. Hence, fourthly, arises the victory of faith over sin, death, hell, and
the world. “Whatsoever is born of God, overcometh the world:—who is he
that overcometh the world, but he that believeth that Jesus is the Son of
God?” 1 John 5, 4. In these words, the _original_ of faith is discovered;
that it proceeds not from the powers of man, but that it is the work and
gift of God (John 6:29); and that regeneration is a divine, and
supernatural work. And as this new birth is in all respects superior to
nature, therefore it cannot be hurt by any assaults from the world; for
though a Christian be ever so much despised and abused by the world, yet
is he in Christ a glorious and triumphant conqueror. “In all these things
we are more than conquerors, through him that loved us.” Rom. 8:37.

6. Hence also arises, fifthly, the glory of faith, which is twofold: the
one spiritual and hidden; the other, future, visible, and glorious in the
world to come. Now faith makes us partakers of both kinds of Christ’s
glory. So then, as the majesty of Christ consists in his kingdom and
high-priesthood; so also he makes us kings and priests unto God; an honor
which, when St. Peter speaks of, he can hardly find words to express. “But
ye,” says he, “are a chosen generation, a royal priesthood, a holy nation,
a peculiar people.” 1 Peter 2:9. Moreover, the glory of Christ’s kingdom
consists in this, that it is _eternal_, and all the blessings and benefits
of it are eternal: eternal grace, everlasting righteousness, unfading
consolation, endless life, joy, peace, and blessedness. What good could we
expect from a temporal prince? All the world itself, and all its glories
decay and perish; and there is no trust to be put in princes, nor in any
child of man. But Christ is our _Eternal King_; and all his favors and
blessings endure to eternity. The spiritual kingdom, then, of a Christian
consists in this, that by faith he is spiritually exalted above all
things; that nothing can hurt or hinder him, in the great affair of his
salvation. Yea, all things are subject to him, and work together for his
good, as we are told (Rom. 8:28): even life and death, the world, hell,
and the devil himself. Hence it appears how glorious, how extensive this
spiritual dominion of a Christian is, since all things, whether good or
evil, are forced to contribute to his spiritual good, so soon as he is
possessed of Christ, and Christ of him. For the whole treasure and hope of
a Christian is—Christ apprehended by faith; Christ is all-sufficient. O
the precious liberty of a Christian! O the mighty power of the inward man!
As the liberty, righteousness, and blessedness of a Christian, as also his
slavery, sin and misery, are not external things; so it follows, that no
external thing, nothing but the mere grace and command of God, can
justify, sanctify, or glorify a man. What though the body enjoy liberty,
health, and strength, and eat and drink well, will the soul be the better
for this? If the body be imprisoned, sick, weak, hungry, and thirsty, will
the soul be the worse? Not at all. These things cannot make the soul
either happy or miserable, whilst she preserves her inward treasure, and
is true to her spiritual liberty. So also in respect of her spiritual
priesthood, the soul is out of danger from anything that may happen
without. Its sacrifices, prayers, and devotions, are spiritually performed
by faith, without any necessary dependence upon external things; as time,
place, food, garments, or temples. Again, the soul is not at all the
better for any external circumstance; such as images, saints’ robes,
churches, external fasts, oral prayers, and other outward works. These are
not efficacious enough to lead the soul into the paths of righteousness
and liberty. All these things a hypocrite may do, without any benefit to
his soul. For there is nothing either in heaven or earth in which the soul
can live, nothing that can bestow upon her righteousness and liberty,
nothing in which she can rest with comfort, and joy, but CHRIST alone, on
whom by faith she comfortably and joyfully depends. This is what our Lord
himself tells us, “I am the way, the truth, and the life.” John 14:6. And,
“Come unto me, and ye shall find rest unto your souls.” Matt. 11:28. The
soul that is by faith united unto Christ, stands in need of nothing (John
10:11); for in Christ she possesses all things: food, joy, peace, light,
knowledge, righteousness, truth, wisdom, liberty, comfort, blessedness,
life, answers to prayer, and all things. So that “Christ is all, and in
all” (Col. 3:11), as the Apostle tells us. And whatsoever external
ceremonies we may conform to for the sake of peace, order, and uniformity,
we may be satisfied that “unto the pure, all things are pure.” Tit. 1:15.
“Now ye are clean through the word which I have spoken unto you.” John
15:3. So that nothing can defile the soul, but unbelief, and its fruits.

7. The sixth property of faith is, that it renews the whole man. It
kindles in him the fire of divine love, and furnishes him with all
Christian graces and works of mercy; not as if he merited thereby anything
from God, but only as it renders the soul grateful to Him. “Offer unto God
thanksgiving, and pay thy vows unto the Most High.” Ps. 50:14. So that
faith immediately begins a new life in man, and quickens him through the
Word of God: for all the Holy Scripture is contained in faith. As
therefore the Word of God is holy, true, just, living, spiritual, free,
and full of all good; so also it makes all those who receive it in faith,
holy, just, true, the children of God, “thoroughly furnished unto all good
works.” 2 Tim. 3:17.

8. Seventhly, though true and saving faith triumphs over the world and the
devil; yet is it of such a nature, that, in pure love, it makes itself
servant unto all. He who has it, considers seriously with himself, that
Jesus Christ and all the heavenly graces are freely given him by God, so
that he stands in need of no worldly thing in the concern of salvation:
and withal, that “nothing can separate him from the love of God” (Rom.
8:38), and that nothing in this world can hurt him. When a man, endued
with a lively faith, considers all this, he cannot but acknowledge, that
in mere gratitude to God, he is obliged to do for his neighbor, as Christ
hath done for him. He will say, “All my gifts and graces, my wisdom, my
understanding, my riches, my comfort, are all my neighbor’s, as freely as
Jesus Christ, by his infinite mercy, has bestowed them on me.”

9. The eighth property of faith is, that it conquers and triumphs over
every cross, yea, glories in the cross. For we find more comforts in
Christ by faith, than we leave in forsaking the world for his sake; more
honor, than the united malice of the world can take from us. In him we
meet with so much love, that we shall not regard the hatred and enmities
of men; such blessings, that all the curses in the world cannot impair
them; so much joy, that all the world cannot make us sad. If it were
possible for us to be slain and murdered ten thousand times over, yet
Christ remains, and will forever continue to be our Lord, and our
everlasting Life, infinitely to be preferred before this short and
fleeting life.




Chapter IV.


    The Believing Soul Seeks God Internally, In Itself; Its Beauty And
                 Blessedness When It Is United With God.


    _I have declared unto them thy name, and will declare it; that the
    love wherewith thou hast loved me may be in them, and I in
    them._—JOHN 17:26.


There are two ways of seeking after God, the one external, and the other
internal. The first is the active way, when man seeks after God; the
second is the passive, when God seeks after man. In the outward way, we
seek God by various exercises of a Christian life; as fasting, prayer,
retirement, meekness, accordingly as we are moved by God, or led by devout
people. In the inward, we enter into the ground of our hearts, attending
upon the revelation of the kingdom of God which is within us. Luke 17:21.
For if the kingdom of God be in us, then God himself is in us, and more
intimately united to the soul than she is to herself: and such a treasure
as this within us, ought carefully to be attended to. The soul that
desires to enter into this inward way, must entirely resign and submit
itself to all the dispensations of Providence, both inward and outward;
must perfectly rest in God, and be content to be, as God shall appoint,
poor or rich, cheerful or sad, peaceful or joyless. For thus the soul is
cleansed from all created images that may crowd into it from without; and
when thus stripped of all rational, sensible, and created things, and
everything which is not God, she comes at last into her own ground and
centre, and there with a pure eye discovers the essential light and
presence of God. But before this treasure can be obtained, everything else
must be forsaken. Blessed and truly happy are they that find it: for being
entirely divested of all worldly affections, they live in a constant union
with God.

2. And now, if a man could with his bodily eyes take a view of such a soul
as this, he would see the most beautiful creature in the world, shining
forth in all the transcendent beauties of holiness; for such a soul is
united to God, and by consequence is a partaker of His glory, not by
_nature_, but by _grace_. It desires nothing either in time or eternity
but God alone, seeking nothing for its own sake, either spiritually or
naturally. On the other hand, could we but see with our bodily eyes a soul
sunk in the love of itself and the creatures, wholly polluted with the
lust of the flesh, the lust of the eyes, and the pride of life; and all
its corrupt thoughts and imaginations externally figured by visible
characters and impressions; neither earth nor hell could furnish a more
dreadful monster than this. But in the last great day, when the hearts and
consciences of all men shall be laid open (1 Cor. 4:5), and the inward eye
shall be unclosed, so that every one shall have a full view of himself,
then shall such an impure soul see its secret abominations, and find in
itself an eternal source of sorrow, misery, and torment. On the other
hand, the pure and divine soul shall forever contemplate in itself the
presence and kingdom of God, whom it shall forever see as He is, and by
virtue of its union with him, possess and enjoy him as its own forever. He
that rightly considers this union of the soul with God, shall
experimentally understand that expression of St. Paul, that “neither
height nor depth can separate us from the love of God.” Rom. 8:39. For if
it were possible that such a soul should be in hell, yet could it not be
separated from the presence and kingdom of God, to which it is most
intimately united. On the other hand, should a damned spirit, or the devil
himself, be admitted into Paradise and heaven, yet could they not be
exempt from the torments of hell, which they continually carry about in
themselves.




Chapter V.


  Showing How A Man May Be Drawn To God; Also, Wherein Spiritual Poverty
             Consists; And, What The Degrees Of Humility Are.


    _He that humbleth himself shall be exalted._—LUKE 18:14.


Many are the means which men make use of to come to a union with God; such
as reading, and other external exercises of religion. But in truth, next
to that true, living faith which purifies the soul from the love of the
creatures (as has already been shown, and will be further explained below,
chap. ix), there is no better or easier method than that of _true
humility_. This, however, does not consist in words, or in any external
behavior; but is seated in the bottom of the soul, so that the man upon
all accounts, both natural and spiritual, reckons and esteems himself as
nothing; and being thus truly poor in spirit (Matt. 5:3), he values
neither wealth nor honor, body nor soul, peace nor joy, nor anything in
the world, in comparison with his duty and the glory of God. Yea, should
it please God to inflict even the agony of hell upon him, he would
acknowledge that he deserved it; and he would most cheerfully and
contentedly submit, esteeming the will of God as the only measure and
standard of his duty and happiness, and continuing to offer praise. This
is that true poverty of spirit which disposes a man cheerfully to part
with, or submit to, anything, according to the will of God; after the
example of our blessed Saviour, who not only _did_, but also _suffered_
the will of his Father (Matt. 26:39), and voluntarily chose the accursed
death of the cross, and therefore was highly exalted by God. Phil. 2:9.
Whosoever has this humility, is truly poor in spirit; and though he
possessed the greatest temporal riches, yet would they be no hindrance to
his union with God. This is that “poor man” of whom the Psalmist speaks:
“This poor man cried, and the Lord heard him.” Ps. 34:6. And if we could
suppose such a one to be at ever so great a distance from God, yet would
the most merciful Father, out of his abundant mercy and goodness,
infallibly draw him to himself. For the fulness of divine grace chooses to
discover itself in the depth of human misery, and can no more forsake it,
than a tender father could leave his beloved son under the agonies of a
dangerous sickness. Of this we have an instance in the woman of Canaan,
who, looking upon herself as no more worthy than a dog, immediately
obtained help of Jesus. Matt. 15:27, 28. For no man ever yet came to the
fountain of living truth, but by the way of humility and poverty of
spirit, arising from a knowledge of his utter unworthiness. He that
understands this, will never think contempt, reproaches, poverty, or the
cross, either bitter or irksome to him. Yea, rather with the holy
apostles, he rejoices that God has thought him worthy to suffer shame for
His name (Acts 5:41), so that God in his glory may enter into his soul in
his misery. Hence the truest and safest way of coming to a union with God,
is that of deep humility and true poverty of spirit.

2. There are six steps or degrees of humility, by which we may arrive at
the perfection of spiritual joy and peace. The first step is, that a man
reckon himself as inferior to all men, and have no desire for the honor
and esteem of men. The second is, to despise and judge no man, but have a
constant eye upon himself. The third is, to refuse and avoid honors that
are offered; and if they cannot be avoided, to receive them with regret.
The fourth, to bear reproaches with joy. The fifth, to converse willingly
with men of inferior condition, and be so far from thinking ourselves
better than they, as rather to think ourselves the most miserable of all
men, and the chief of sinners. The sixth is, to submit readily and
cheerfully, not only to our superiors, but even to the least and meanest.
By these steps we ascend to the last and highest of all, where is the
throne of peace. “The way is humble,” says Augustine, “but the country to
which it leadeth is on high.” King Solomon’s throne had six steps
conducting to it (1 Kings 10: 19); on the top Solomon (that is,
_Peaceable_, 1 Chron. 22:9) sat enthroned. So when we have ascended the
six steps, we shall find the heavenly Prince of Peace—true _peace_ of
heart. There is no coming to the exalted felicity of the kingdom of God,
but by the low valley of humility and self-denial.




Chapter VI.


                       The Seat Of God In The Soul.


    _Whither is thy beloved gone, O thou fairest among women_?—CANT.
    6:1.


Though our “beloved” is always with us, yet he never discovers himself but
when the heart is quiet and composed, and all the senses are collected in
God. When nothing earthly appears in the understanding, but all its animal
and worldly wisdom is swallowed up in faith; then the divine light arises,
darting light and glory through the benighted soul. This is that darkness
which is the habitation of God; that night, in which the will rests in
union with the will of God; and in which the memory forgets all the
impressions of the creatures. Then, in a moment, the divine light strikes
the understanding, heavenly desires inflame the will, and eternal joys
possess and fill the memory; yet neither the understanding, the will, nor
the memory, can comprehend or retain the transcendent joys with which they
are visited of God. For this perception is not lodged in the faculties of
the soul, but lies hid in the very centre of it. Yea, it may sometimes be
awakened through the Word, and break forth in words, so that we may cry
out with St. Augustine’s mother Monica, “Let us fly away, let us fly away
to the eternal joy.”

2. From this fountain spring all the unutterable groanings of holy souls.
This was the sweetness that St. Paul tasted, when he uttered these words,
“I am persuaded, that neither death, nor life, nor any other creature,
shall be able to separate us from the love of God” (Rom. 8:38): meaning
_that_ love of God to us, which he had tasted in his own soul. Thus St.
Augustine witnesses of himself, “that he sometimes felt such exalted joy
in his inward soul, that if it were but lasting, it could be nothing else
but eternal life.” This is that divine pleasure which would fill our
souls, and draw them to itself: and by these foretastes we know what
eternal life is; that it is a state in which our souls shall be fully
satisfied with heavenly joy and sweetness. Hence the devout soul says, “I
am sick of love.” Cant. 5:8. That is: “This is the height of my wishes,
this is what I long and sigh after: that I may find my beloved, and be
satisfied with his love, and recover my heavenly nobility, which consists
in union with Christ; that I may nevermore delight in any worldly or
transitory things, much less in sins, or sinful pleasures.”

3. This nobility of the soul is but little known to the men of this world,
even those that are accounted wise and learned: and they that have written
volumes about the soul and its faculties, have never come to the
fundamental point. For Christ is the true strength of the soul, its
understanding, will, and memory; that is, light in its understanding;
pleasure in its will; and joy in its memory. So Christ is the true
sanctification, glory, and ornament of the soul; so that a man, for the
love of Christ, which he experiences in himself, does not desire to sin.
Thus we are told, “Whoso abideth in him, sinneth not. Whosoever is born of
God doth not commit sin; for his seed remaineth in him, and he cannot
sin.” 1 John 3:6, 9. Yea, from this love of Christ arises often joy so
great as to make crosses and afflictions not only tolerable, but even
desirable for Christ’s sake (Acts 5:41); so that the cross is turned into
joy, which is continually springing up from its eternal fountain in the
centre of the soul. There God has sanctified a place for himself, and made
it so peculiarly his own, that neither angel, nor man, nor any other
creature, can enter there. Here it is that God delights to dwell, and he
suffers no other being to dwell with him. God’s delight is to dwell in a
pure soul. So he tells us, “My delights are with the sons of men.” Prov.
8:31. But what this happiness is, or how great this delight is, no man
knows but he who has experienced it; nor can even he explain it fully in
words.




Chapter VII.


  Of The Dignity Of The Soul; Of True Repentance; And, Of Divine Mercy.


    _My house is the house of prayer._—LUKE 19:46; MATT. 21:13; ISA.
    56:7.


The dignity of the soul consists in this, that it is the habitation and
temple of God, in which he takes more delight than in the whole compass of
heaven and earth. So the believing soul has more of the divine presence
than heaven, than all the temples made with hands, yea, than all the
creatures in the world. For God communicates his whole treasures of love
to such a soul; he rejoices and delights in it; yea, through all creatures
he seeks to make the soul of man happy and glorious. Wherefore, as God
shows so much love, and takes so much pleasure in the soul of man, he may
more properly be said to dwell in it than in any material buildings, yea,
than in heaven itself. Here he displays all the wonders of his providence
and love; yea, for this very end has he created it with nobler faculties
than he has given to the rest of his creatures, that it might be capable
of these exalted communications of the divine grace. And if God should
bestow upon the soul anything less than himself, she would reject it as
being too little. Now St. Paul tells us, “God hath chosen us in Christ
before the foundation of the world.” Eph. 1:4. Let this then be our labor,
this our highest endeavor, to be really what we have been from the
beginning of the world. And as the soul ought to be the spouse of the Son
of God, it follows that it is beloved by God above other creatures. It was
this love that brought the blessed Jesus down from heaven to be united to
the beloved soul which the Father had betrothed to him from all eternity,
and to bring it back to the great original from which it at first
proceeded.

2. Now as God has discovered this transcendent love to the soul, it
follows that the soul ought to rest in God alone, and not to waste its
love on any creature, at which it knows that God will be offended. So
great is the loveliness, so great the beauty that is in God, that if the
soul could take ever so remote, ever so obscure a view of it, she would
not be separated from him to gain the whole world. The soul, then, which
is so beloved of God, should be ashamed to fix its love upon any creature
which is offensive to God. She ought to be heartily ashamed and afflicted
if she has not preferred God before all creatures, proposed his glory in
all things, and loved him above all things; this is the true contrition
which is acceptable to God. The whole creation naturally loves God more
than itself, and spends itself in the execution of his commands; but the
miserable sinner loves himself better than his God. If thy sorrow,
therefore, proceed merely from a sense of thy own loss, and not of thy
sins and offences against God, thy contrition is not true, thy sorrow is
not acceptable before God. Though there were no heaven to reward thee, nor
hell to punish thee, yet thou oughtest to be grieved that thou hast
offended and provoked thy God. For the love of God is very heaven, and his
anger is hell. But if thou hast in thy heart that contrition which is here
described, and true faith in Christ, thy sins shall freely be forgiven
thee. For it is more agreeable to him to forgive sins, than to punish
them: not to mention, that as he is our Father, and we are his children,
he is obliged in justice to show mercy to us. For if he be our Father, it
follows that he has a fatherly affection towards us, which will upon all
occasions rejoice and triumph against the severity of his justice. To this
fatherly affection of God, let us perfectly resign ourselves. Whosoever
rests in this, will be well pleased both with the justice and the mercy of
God. For he that truly loves God, will bear patiently all the
determinations of His will, either towards himself or towards any other
creature. Let his will be thine; remember the saying of one of old: “I
would rather be in hell with God, than in heaven without him.”




Chapter VIII.


The Calling Of God Is Earnest And Sincere, And Directs Us To Come To Him.


    _He shall call to the heavens from above, and to the earth, that
    he may judge his people._—PS. 50:4. _He hath called us with a holy
    calling._—2 TIM. 1:9.


God, our heavenly Father, by all the methods and arguments of love, is
continually calling and drawing us to himself. So great is his love
towards us, that it is as if his own essence and blessedness were affected
by our wandering from him. Hence, all his works of creation, both in
heaven and earth, all the wonders of his providence, tend to this one
great end, namely, to recall and bring back fallen man to himself. All his
words and all his actions, call to the soul to return to the love of God
from which it fell, by hearkening to the tempting insinuations of Satan.

2. God invites us to believe in his Son, and to follow the steps of his
meekness and patience, and by this means, to be reunited to himself, our
chief Good. For as when God called to Elijah, and the fire passed by, and
the strong wind that rent the mountains; yet God was not in them, but came
at last in the still small voice (1 Kings 19:11, 12); so at this day he
descends and manifests himself in humble, quiet, and peaceable souls. And
as Ahasuerus sustained Esther when she fell down at his feet, for fear of
his majesty (Esther 5:2; 8:3, 4); so God comforts and supports the humble
man, who has a true sense of his own nothingness, and trusts not in his
own strength. And were not God to support him with the everlasting arm of
his omnipotence, he would sink under the apprehensions of his own
unworthiness. Such a man is so humbled in his own eyes, that he would seem
to sink below the vilest of all creatures. But no sooner does the mighty
King of heaven cast a look upon such an humble soul, but it is
strengthened and refreshed with the divine consolation. This is the
consequence of true humility, when deeply rooted in the soul; the lower
the soul sinks in its own esteem, the higher it rises in the sight of God.
If to this there be added, external contempt and reproaches, they sink the
soul yet more deeply into self-abasement, and by consequence bring her so
much the nearer to God. This is the soil most fit to produce that peace of
spirit “which passeth all understanding.” Phil. 4:7. This is the fruit of
trials, injuries, and afflictions. By these God prepares and purifies thee
for himself, that at length thou mayest return to him, and he return to
thee, and dwell in thee. And this consummation is not to be obtained by
fine words and airy speculations, but by manifold afflictions. It is not
talking or thinking of humility, that makes a man humble; but bearing the
cross with patience; without which thou hast only the appearance, and not
the reality of virtue. Upon this account the man that treats thee with
reproach and contempt, ought to be regarded as in truth thy benefactor.
For these two virtues, meekness and patience, are not to be gained except
by various conflicts and severe trials, which are very great and grievous
to human nature. For how canst thou exercise these virtues, unless in the
time of suffering? Meekness regards the ground of the soul, which is best
tried in the hour of adversity. And patience respects the inner man, who
is to go out with Christ, bearing his reproach. Heb. 13:13. And thus the
man is conformed to the most holy and innocent life of Christ; and Christ,
with his death and passion, lives and governs in him.

3. There is also another, namely, an _inward_ calling of God: when he
kindles in the devout soul the fire of his love. By this means he conveys
himself to the soul, for he himself is love. For it is as impossible to
possess God without a true perception of his love, as for a man to live
without a soul. For that Christ doth “dwell in our hearts by faith”
(Ephes. 3:17), is only to be discovered by love ruling in us. 1 John 4:16.
And this divine love cannot rest in our hearts, until they are emptied of
the love of the world (1 John 2:15), and entirely and absolutely fixed
upon God. It will be, therefore, a very useful exercise for a man often to
examine his own heart, and see what is uppermost in his affections, God,
or himself, or any creature: whether he loves life or death: what it is
that principally engages his affections, and engrosses his thoughts. If
upon inquiry thou findest thy heart set upon anything but God, that thou
hast any affection that does not ultimately centre and terminate in him,
then God cannot enter into thy soul, though thou shed as many tears as
there are drops in the ocean, and thou must abide forever without him.
Unhappy mortals, what are you doing? Why do you suffer a deceitful world
to impose upon you by the love of the creatures, and insinuate itself into
the centre of your souls, which God requires to be consecrated to his own
use? It was for this end that we came into the world, that by
mortification of our own will, and contempt of the world and creatures, we
should return to God, and be reconciled to him; so that as the body is to
return to the earth again, the spirit should also return to God that gave
it. Eccl. 12:7. If thou returnest not in this life, thou art undone to all
eternity. By that in which thou hast placed thy joy and thy delight here,
shalt thou be judged hereafter. Let then this conviction be deeply fixed
in thy heart: Whensoever thy heart is emptied of the world and the
creatures, it shall forthwith be filled with all the fulness of God; yea,
assure thyself, that were it necessary to leave heaven and earth, God
would certainly do it, in order to take possession of a soul thus emptied
of the world, and prepared to receive him. On the other hand, if thou be
full of the world, God cannot enter. The more delight any man takes in the
creatures, the farther is he removed from God. How lamentable a case this
is, I need not stay to explain. This then is a certain conclusion, that
not through worldly joys and pleasures, but through many tribulations, we
must enter into the kingdom of heaven.




Chapter IX.


                  The Purifying Influence Of True Faith.


    _God purifies their hearts by faith._—ACTS 15:9.


The property of true faith, is to purify the heart from the world, and all
earthly, vain, and perishing desires; in a word, from all things in which
corrupt nature delights itself, whether riches, honors, or pleasures.
Faith fixes its eye upon those things only, that are invisible and
eternal; and when all impediments are removed, a union quickly follows;
and there can be no union of things, except they be alike. God is pure
action, and wheresoever he finds a soul empty of the world, there he
delights to operate, and manifest himself, as the spring of life and
comfort to the afflicted longing soul. Therefore the usual language of
Christ in the Gospel to the sick, whom he healed, was, “Thy faith hath
made thee whole.” Matt. 9:22; 15:28. His meaning was not, that this was
the effect of the mere act of faith; but that faith had so cleansed,
purified, and humbled the soul, that it was now fit for the more exalted
manifestations of the divine power and presence. Hence, when our blessed
Lord could find no souls so qualified in Nazareth, he could do no mighty
works there. Mark 6:5. For where the creature is, God cannot enter; one
hinders the other. No man can more heartily desire the assistance of God,
than He desires to communicate it to a devout and well-disposed soul. For
as God fills such a soul with his light, consolation, and gracious
presence; so the longing soul rises as naturally towards God, as the fire
burns. When God has once taken possession of such a habitation, he
operates in it all the wonders of his grace, in which he rejoices as once
he did in our Lord Jesus Christ; because in him he accomplished his own
will, without any impediment. For no work or action can please him, which
does not begin and end in him. And as God delights thus to operate in man,
so he continually waits to see when we are fit to receive him; being more
ready to give, than we are either to ask or to receive. Take heed,
therefore, that thou neglect not the present opportunity. For after this
life is over, we shall all receive according to our works, and according
to the principle of love that ruled in our hearts, whether it be good or
bad, God or the creature. And this is so certain, that should all the
saints of God intercede with tears of blood for any one man, it would be
lost labor. For that which has possessed thy heart, and engrossed thy
affections here, shall be thy lot and portion to eternity.

2. And as true faith purifies the heart from worldly love; so it does also
from inordinate affections, as anger and impatience; planting meekness and
patience in respect to our neighbor in their stead. For God works nothing
in the souls of believers, but that which is agreeable to his own nature.
Now what is He, but mere love, patience, and gentleness itself, as he has
manifested himself in our blessed Lord Jesus Christ? As then the love of
God overflows towards all men, having mercy upon all; so it produces the
same love in every Christian soul, a love free and universal; making no
difference either of friend or foe, but being equally united to God, and
to the whole race of mankind. Moreover, this love rejoices in all the good
things that God bestows upon man, and is pleased with that variety of
gifts which are bestowed upon the several members of Christ’s body; to
each of which it pays a proper and proportionable respect. For as there is
a mutual agreement between the several members of the natural body, in
which the more ignoble parts, as the hands and feet, serve the more noble,
as the head, the eyes, and the heart; so ought there to be the same
agreement between the members of the spiritual body of Christ. Wherefore,
if we meet with any member of Christ, who is more worthy than ourselves,
we ought proportionably to love and esteem him more than ourselves. And
the greater the portion of divine grace and favor which he has received
from Jesus Christ, our supreme Head, is, the greater respect and love we
ought to pay him. For this good is common to all, as being derived from
our universal Head, Christ Jesus. But we cannot enjoy it without charity,
which makes all our neighbor’s blessing our own; and whatsoever we love in
God, and for his sake, considered as a universal good, is properly ours.
And as by charity, all our neighbor’s blessings are made our own,
therefore, how many, or how great favors soever God bestows upon a good
man, they are no less mine than his, if I love them as the gifts of God,
and for His sake. Yea, if any man receive the blessings of God with fear
and humility, not being exalted with pride and arrogance; and if I can
behold them in him, and love them for God’s sake, and as proceeding from
Him, they are as properly mine as his. This is the way by which we become
spiritually rich in God, and are made partakers of all the blessings of
heaven and earth; yea, and of all the happiness that is laid up in store
for the children of God, by the mediation of our spiritual Head, Christ
Jesus. So deep, so close is this union, that I am actually and properly
possessed of all the blessings which our head Christ Jesus has diffused
through all his members, whether men, or angels, in heaven and earth. And
the effect of this inward love is patience, by which a man readily and
willingly takes up his cross, as a preparation for very exalted gifts of
God. For no cross comes without its special grace. This made one of the
holy men of old exclaim: “Hail, bitter cross, full of grace and glory.”
And St. Peter says: “This is thankworthy, if a man for conscience toward
God endure grief.” 1 Pet. 2:19.

3. And they, who from love to the cross of Christ, willingly bear their
own, are thereby made partakers of an eminent pleasure and of peace of
mind. He, then, that labors under any cross, external or internal, and
yet, although his heart may bleed, without complaining bears it patiently,
for the sake of his suffering Redeemer, may rest assured, that his
sufferings shall end in glory, and his sorrow shall be turned into joy.
The divine consolations are ever at hand to the resigned and patient soul;
which peace is that inestimable pearl, the riches of the inward man, which
no man can explain or comprehend but he that has it. In a word, this is
that “peace which passeth all understanding,” of which St. Paul speaks in
Phil. 4:7.




Chapter X.


Showing How The Natural Light In Us Must Disappear, And The Light Of Grace
                               Shine Forth.


    _God, who commanded the light to shine out of darkness, hath
    shined in our hearts._—2 COR. 4:6.


Whosoever would have a just notion of the light of nature, and the light
of grace, must nicely distinguish between the faculties of the soul; that
is to say, the reason, the will, and the senses, and the pure essence of
the soul. (See below, Chap. XXI.) The light of nature resides in the
reason, will, and senses. These faculties, as long as they keep the soul
in subjection to them, hinder the divine light of grace from displaying
itself in the pure essence of the soul; so that before this can rise, the
other must set. For the light of grace is above all sense and reason; yea,
is hindered by them. Thou seest, then, how little the natural man can do
in divine things—even nothing at all.

2. Let us now consider how the light of grace generally arises in the
soul. God has the word of grace, which he has commanded to be preached,
and by which he operates; and this word is spirit and life. John 6:63. And
though God by his power and providence is everywhere present, yet his
proper habitation, in which he peculiarly operates and kindles his divine
light, is the soul of man. So that the divine light in the soul proceeds
not from the senses, nor from reason, nor any natural faculty; but merely
and entirely from the operation of divine grace in the soul. And this is
the eternal fountain of comfort, peace, truth, wisdom, and life, the chief
and everlasting happiness of the soul. Thus the only happiness of the soul
is its union with God, and the operation of his grace: and of this, no
creature that has not the image of God, can partake. For nothing but God’s
own image is capable of his light, his grace, and his wisdom.

3. By this light the soul truly recovers its spiritual strength; that is,
understanding, wisdom, and knowledge in the hidden mysteries of God.
Hereby also is produced in the soul such a high relish of divine love, so
sweet and pleasant, that she has, as it were, an aversion and dislike of
everything that is not divine. Hence arise holy desires after goodness,
flowing from that inward spring in the soul, without the concurrence of
any creature. The creatures indeed can excite in us admiration and joy,
but all by external images and impressions; so that we ought carefully to
distinguish between these different motions. The light of grace affects
the very centre of the soul, beyond the comprehension of sense or reason.
So then, the more thou art purified from, and emptied of, the creatures,
the more frequently and plenteously shalt thou be refreshed with the
visits of divine light and truth. Now from this light arises the knowledge
of truth, from which, so soon as a man turns himself, he falls into error.
For the region of truth is not without the soul, but within it; and from
this light, are darted sometimes such flashes and streams of wisdom as
show a man more in an instant than all the men in the world could teach
him. Yea, the perception of this light but for a moment, will give the
attentive soul more joy, comfort, and happiness than all the creatures in
the world can afford. And this is transacted in the inmost recesses of the
soul. This is the fountain at which the royal prophet David drank, as he
tells us: “Thou, through thy commandments, hast made me wiser than mine
enemies; for they are ever with me. I have more understanding than all my
teachers; for thy testimonies are my meditation. I understand more than
the ancients, because I keep thy precepts. I have refrained my feet from
every evil way, that I might keep thy word.” Ps. 119:98-101. Thus speaks
David, who, through that whole Psalm, makes it his prayer and request to
God that he would let the divine light shine, and the divine Word speak,
within him; that so, by the fear of God, and the diligent keeping of his
commandments, he might securely preserve this great internal treasure.
Upon which account he says that “the law of God was better unto him than
thousands of gold and silver.” Ps. 119:72. In short, the soul that is
sensible of the value and sweetness of this inward and heavenly treasure,
can have no relish or esteem for the pomps and pleasures of this world;
but will say with Solomon, “Vanity of vanities; all is vanity.” Eccles.
1:2.

4. But as this light cannot shine in a wicked soul (for “what communion
hath light with darkness?” 2 Cor. 6:14), and yet is the greatest blessing
of the soul, therefore holy David prays (so ardently (Ps. 119), so
devoutly, yea, he falls into eloquence so copious as to astonish the
reader), that it would please God to protect him from the darkness of sin,
and keep him in his fear. Indeed, so exceedingly plentiful is this light,
so wonderful is its charity, that, like a flash of lightning, it often
strikes the hearts of wicked men, warning them of approaching ruin, and,
as it were, snatching them from the jaws of destruction; which is
undoubtedly the effect of this illumination. And in this sense, “the light
shineth in darkness; and the darkness comprehendeth it not.” John 1:5. Now
this divine light is hindered from displaying itself in the bottom of the
soul by the restless activity of the external senses. For as the ear is
perpetually longing to hear, the eye always employed in seeing, and the
heart constantly taken up with external objects, this scatters and
distracts the powers of the soul. Whereas, the light of grace cannot shine
except in the most settled and composed frame of spirit; so that from this
inward principle of light, the senses, the reason, the understanding, the
will, and the memory, might be replenished with light and wisdom. For the
enlightened soul neither sees, nor hears, nor speaks as before. It speaks
no more the superficial language of the natural man, but words full of
spirit and life. And now the enlightened soul begins in spirit to
contemplate the glory of God, sighing after Him, and saying: “O God, who
art most beautiful to my eyes, most sweet to my mouth, most charming to my
ears, most dear to my heart!” The works that such a soul performs, are no
longer her own, but the works of God; and so much the more noble than her
own, as God is more noble than all creatures. Then also she comes to
understand, that blessedness cannot be the reward of her own works, but is
the gift of the grace of God. So likewise she finds more contentment when
she suffers God to act in her, than when she works and labors herself; for
by this means she has joy and comfort in all her actions, as knowing that
they are all wrought in God. John 3:21.




Chapter XI.


   God, The Light Of The Soul, Directing Us Not To Judge Our Neighbors.


    _God is light, and in him is no darkness at all_.—1 JOHN 1:5.


God is the supreme, most pure, and beauteous light; flaming with an ardent
desire of enlightening the souls of men, and uniting himself to them, if
not hindered by the darkness which men “love rather than light.” John 1:5;
3:19. But the darkness of the soul is the love of itself, and the love of
the world, which obstruct the operations of God in us. Wherefore, if the
soul would be a partaker of this divine light, let her take care not to be
overcome by the love of the creatures, by covetousness, anger, self-love,
ambition, and the lust of the flesh; for all these are the darkness of the
world, in which the god of this world ruleth. 2 Cor. 4:4. A man must then
forsake himself and all creatures, yea, everything that is not God; this
is called the forsaking “all that he hath.” Luke 14:33. Such a soul is
fixed entirely upon God, and is enlightened by his truth; and if by the
will of Providence he be required to engage in worldly affairs, he does it
with humility and fear, still keeping the centre of his soul free from the
creature and the world; so that the emanations of divine light are not
obstructed, but flow in perpetual streams from their fountain, which is
God.

2. This inward light breaks forth into external actions, so that
whatsoever a man says, or does, or suffers, is no longer an act of his
own, but of God, to whom he has surrendered and dedicated himself. For how
can he act, who is merely passive? So then, whatsoever impression or
impulse thou findest in thyself, whether it be a devout desire, a good
intention, an inclination to prayer or thanksgiving, all is from God, and
not from thyself. Submit thyself, therefore, to the mighty hand of God,
and suffer him to accomplish his will in thee; for so whatsoever thou
doest, is in him, and through him, and he worketh in thee. For it is a
necessary condition of all good works that they ultimately regard God, and
be wrought in him. John 3:21. Hence we should live in him, pray in him,
and do everything in him. One such work wrought in God, however
insignificant it may be in the eye of the world, is of more value in the
sight of God, than all the actions wrought in human strength. This is the
spring of true virtue, the essence of which is, that it should begin and
end in God. But in proportion as the love of the world and the creature
prevails in thee, thou art farther removed from God: whilst the nearer God
is to the ground of thy heart, the more deeply and plentifully will he
shine forth, and manifest himself by works of charity and compassion
towards thy neighbor. For our blessed Saviour tells us, “I am the light of
the world.” John 8:12. In him, therefore, let us act. Let us cleave to the
love of this our Head, that we may be enlightened in Christ.

3. For of all our actions those only may be called “light,” which proceed
from God and diffuse themselves through the darkness and miseries of our
neighbors, in patience, in meekness, in humility, in consolation, in
compassion, in gentle reproofs, and charitable censures. Whereas from an
arrogant love of censuring others arise self-esteem, a high mind,
contempt, and insolence toward our neighbors. This is the root of
innumerable sins. But as the light of the Holy Spirit cannot enter into
such souls, so where he inhabits, these vices have no place. The man of
God judges not his neighbor, unless compelled by necessity; and even then
he does it with great gentleness, and in the proper time and place; lest
while he attempt to cure one wound, he should make ten, by an unseasonable
and improper application. One thing ought carefully to be observed in
reproving our neighbor, namely, that we should not publish such
uncharitable reflections upon him, as may in any way injure his
reputation, either in his spiritual or temporal concerns; but on the
contrary, every one should keep himself within the bounds of meekness and
charity, lest he endanger his own humility and poverty of spirit. They
that delight in uncharitable censures and railing accusations, are like
the old serpent; their very breath is infected with his poison, whilst,
like him, they delight in being accusers of the brethren. Whilst they know
not themselves, they will dare to censure and judge their neighbors.
Consider, O man, thy perverse heart, and judge thyself, but no one else.
Luke 6:37. The false light of nature misleads thee, and draws thee blindly
into pride, self-love, and rash censures of others. But know that this is
not the light of God, but the very darkness of Satan.

4. But the true and divine light always discovers itself in modesty and
humility. It hunts not after the empty applause of men, but seeks after
God, from whom it proceeded, and into whom it longs and labors to return.
Such a man thinks himself the weakest, vilest, and most ignorant of all
men; being fully persuaded that whatever good there is in him, it is not
his but God’s. Above all things, therefore, endeavor to know thyself, and
trouble not thyself about thy neighbor, particularly his faults; lest in
the bitterness of thine heart thou be tempted to condemn him; for thereby
thou canst do great harm to thine own soul. Turn away, then, thy eyes, for
God’s sake, from any vices of thy neighbor, and turn into thyself, and see
whether thou art not, or hast not been as deep in the mire as he. And if
this appear to be the case, consider it in the order of Providence as an
opportunity of reading thy own defects in the life of thy neighbor, and as
a means of bringing thee to the knowledge of thyself, to true repentance
and amendment of life. Then turn thine eyes upon thy neighbor, and pray to
God for him, that He would be pleased, of his fatherly compassion, to
grant unto him also the same knowledge and amendment of life. The man that
is thus disposed, profits by his neighbor’s faults, and is preserved from
the sin of rashly judging or condemning him.




Chapter XII.


The Christian Ought Daily, Once At Least, Wholly To Abstract Himself From
All External Objects, And Retire Into His Own Soul; The Advantages Of This
                                 Course.


    _Return unto thy rest, O my soul; for the Lord hath dealt
    bountifully with thee._—PS. 116:7.


The soul of man, flowing out into worldly things, and cleaving entirely to
the creatures, is like a wandering sheep. Now, the great Shepherd of souls
tries, by all the methods of his mercy and wisdom, to bring him back to
the fold, by emptying him of the creatures, and filling him with all the
fulness of God. Thus the royal Psalmist concludes the 119th Psalm: “I have
gone astray like a lost sheep; seek thy servant.” This expression, how
oddly soever it may sound to carnal ears, discovers, nevertheless, to the
spiritual man, the whole work of illumination and divine wisdom. For as
the soul of man is placed between time and eternity, so soon as ever it
turns to time, it forgets eternity, and withdraws every day further and
further from divine things. But if it returns to eternity, then it forgets
the creatures, recovers its liberty, draws nearer to God, and is
thoroughly drawn unto him. For there is nothing dearer to God, than a soul
abstracted from the creatures, and resigned to him. Then, and not till
then, the soul enjoys true peace, tastes the food of life, and feels in
herself the true fruits of that divine _anointing_, which denominates us
truly Christians (the name “Christ” signifying: “The Anointed One.”)

2. And if these things are so, who can doubt that it is the duty of every
true Christian, if not oftener, yet once a day at least, to taste this
divine food of the soul, which is God himself, that thereby he may be
refreshed with true peace, and be replenished with the fulness of divine
life and grace? Wouldest thou, O man, but thoroughly consider this, thou
wouldest be much more in love with heaven, than with earth! Wert thou but
thus disposed, though the burden of a whole kingdom lay upon thy
shoulders, as it did upon David’s, yet it should be no hindrance to thy
holy exercises. For the creatures are not in themselves hurtful, but are
only so to him whose soul is in captivity to them; or, as it is said, “who
sets his heart upon them” (Ps. 62:10), which ought to be entirely
consecrated and devoted to God. Upon this foundation stood the Psalmist,
when he cried out, “Lord, whom have I in heaven but thee? and there is
none upon earth that I desire besides thee.” Ps. 73:25. For so great is
the sweetness of divine love, that the soul that has once tasted it,
despises sufferings, and looks upon the love or hatred of this world with
indifference. They that are admitted to these joys, have perpetual peace
in God with all creatures, whether friends or enemies. To these “the yoke
of Christ is easy” (Matt. 11:30); for they are in Christ, and Christ is in
them; and his presence makes their burden light, whilst he bears it in
them, and they bear it in him. Therefore, such a believer says with St.
Paul, “I can do all things through Christ which strengtheneth me.” Phil.
4:13.

3. From what has been said, it appears plainly, how necessary and
profitable an exercise it is for every Christian, once a day at least, to
retire into his own heart, into God, and into Christ, to draw thence true
peace of soul, and to learn there the true use of temporal blessings. For
God does not forbid us the use of these, provided we walk in humility, and
in his fear, and continue faithful in our attendance upon him. Our misery
requires this of us, which in such a soul God will not suffer to last
long; and so does, lastly, our daily cross, which Christ by this means
makes light and easy to us. Not to say, that thou, O Christian, art
continually admonished by the Spirit of God within thee, to sigh and pray
for the love of God, and of God alone, and to grieve within thyself, when
any worldly impediments draw and separate thee from it. This is the true
and inward calling of the Holy Ghost, this is the well-beloved’s knocking
at the door of thy heart (Cant. 1:13; Rev. 3:20), as a living testimony
that our hearts ought to be the chamber of our heavenly bridegroom.




Chapter XIII.


Showing How The Love Of God Enters Into The Soul, When It Is Empty Of The
                          Love Of The Creatures.


    _If any man love the world, the love of the Father is not in
    him._—1 JOHN 2:15.


He that desires to become the habitation of God, must first divest himself
of the love of the world, and then exercise himself in the love of God. No
man can receive the one, without quitting the other; or be filled with the
Spirit of God, before he be emptied of the spirit of the world. As the
magnet by a touch draws iron to it; so God first touches, with his divine
love, the soul which he intends to draw and unite to himself.

2. Now this divine love is so great, that, like the sun, it shines upon
all; yea, it shines more universally than the sun itself, displaying
itself equally upon all men. So that it is not the fault of God, who is
pure light, and pure love, but of men, if they do not perceive or enjoy
it. For when God approaches men with the highest love, and most ardent
affection, he generally finds their hearts full of the love of the world,
and all uncleanness, that is, of covetousness, pride, lust, hatred, envy,
and evil thoughts, which force him to retire and to withdraw his graces
from them. Whence it appears, that since God is ready, like the sun in the
firmament, to communicate the rays of his light freely to every purified
soul, it is not His fault, but theirs, if they are not enlightened by it.
As, therefore, we know these things, let us keep ourselves from the love
of the world, and turn to the living God, watching diligently unto prayer;
let us labor earnestly for the love of God in Christ, by which we are
united to him. Let us knock at the door of his holy wounds, and from
thence expect salvation. If we do this, God will open to us, and give us
admission into that high state of uniting love, in which we shall be
refreshed with all the treasures of God. And who can doubt that the God of
mercy, the fountain of happiness, will fill the heart of man with greater
and more substantial joys, than any which this perishing world can afford?

3. Whosoever, therefore, loves God, shall be loved by all the saints and
holy angels. If I love God, then I share in the love of all the
inhabitants of the city of God, a love that far surpasses the highest
degree of worldly affection. And as all the heavenly host have the highest
love of God, and rejoice in his honor, so is their joy proportionably
great at every step of our conversion, and their happiness is enhanced by
every advance which we make in the love of God.

4. Now one evidence of divine love is this, that we use the creatures with
fear and humility. He that is endued with a habit of divine love, whether
he eat or drink, or whatever he doth, doth everything like a dutiful son,
with reverence and fear, having his eye constantly fixed upon the glory of
his Heavenly Father. 1 Cor. 10:31. From this fear of God flow the many
deep sighs and passionate groans of the devout soul, which, by degrees,
raise him from earth to heaven. For he discovers so many corruptions and
impurities in himself, obstructing the light and quenching the flames of
the Holy Spirit, that he is forced to cry out with St. Paul, “O wretched
man that I am! who shall deliver me from the body of this death?” Rom.
7:24. And truly, these sighs and groanings must frequently ascend to the
mercy-seat of God, that by the assistance of divine grace we may bear up,
and not faint under the manifold miseries of this wretched state, and the
pressure of a vile earthly body. Thus did all the holy men of old time
when they labored under the sense of spiritual infirmities: they raised
their broken spirits unto God by devout sighs, penitential tears, and
humble acknowledgments of their misery, which reverted into their own
bosoms with a large increase of grace and spiritual strength. He that does
not sincerely seek after God, but has his soul intent on something else
besides him, shall never find him. On the other hand, he that seeks him
alone, in the integrity of his heart, shall surely find him, and be
admitted to all the blessings and happiness that are to be found in the
presence of God. He that seeks God in truth, finds God, and all things
that are God’s; and whosoever seeks for nothing else, and looks for
nothing else but God only, unto him God manifests himself, and confers
upon him all whatsoever is laid up in his divine heart, that the same may
as properly be said to belong to man, as to God.




Chapter XIV.


                  Of The Exercise Of Patience And Love.


    _He is brought as a lamb to the slaughter._—ISA. 53:7.


Whosoever would rightly prepare his soul for union with Jesus Christ,
must, like him, be clothed with the meekness and patience of the lamb.
Yea, he must have the very same mind that was in Christ, and become a lamb
even as he was. Let this be thy rule and thy guide in all thy actions. He
tells us himself, “Behold, I send you forth as sheep in the midst of
wolves.” Matt. 10:16. This is truly thy case; and whatever way thou
turnest thyself, remember that thou art in the midst of wolves, to whose
violence thou art continually exposed; and against this thou hast no other
remedy but patience, meekness, and submission, according to the example of
the Lamb of God, thy Saviour, Jesus Christ. And as this meekness of the
blessed Jesus was acceptable to his Heavenly Father, so also is thine,
when by patience thou dost triumph over persecution. So that it is thy
business to submit cheerfully to his will, whensoever he shall be pleased
to lay his afflicting hand upon thee, either more immediately from heaven,
or by any suffering which may fall upon thee by means of any creature. It
must all be borne with patience, as coming from the hand of God; and
assure thyself that the faithful Shepherd is at hand to seek and save the
lost sheep, and bring it home “upon his shoulders, rejoicing.” Luke 15:5.
Thus the patient soul is, by every impetuous wave of affliction, wafted
nearer to God. But if thy blind carnal reason suggest to thee any excuses
or objections against thy submission, hearken not to them; but fix thine
eyes upon the exemplary patience of thy Redeemer; look steadfastly to thy
crucified Saviour, who did no evil, yet suffered all injuries without
thoughts of revenge.

2. Endeavor to acquire more and more the meekness of the Lamb, and, above
all things, preserve the love of God, which cannot abide in a wrathful
soul. And here consider well with thyself what that love is. Do not fancy
it to be that inward joy, that unspeakable pleasure, which sometimes
elevates devout souls; that is not the essence of love, but the brightness
of it, differing from its root and cause as much as the light does from
the fire whence it proceeds. But the true essence of love to God is, to be
resigned to the will of God, to depend entirely upon him, and to submit to
every affliction as coming immediately from his hand. Thus did Job, who,
taking the loss of his children, his goods, his health, and his honor, as
coming from the hand of God, still “blessed the name of the Lord.” Job
1:21. So, too, David humbly submitted to the curses of Shimei, as being
ordered by the Lord. 2 Sam. 16:10. By this means the essence, the root,
and spring of love, are preserved pure and unshaken; and by love we rest
in God, and rejoice in all his dispensations. So that if it should please
God to sink such a man with Christ to hell, he would not open his mouth,
but rest satisfied with the will of God, in which only he finds happiness
and rest. In this love true peace is to be found, when in God, and for
God’s sake, we love everything, crosses and tribulations not excepted.
True love unites us to God, and to all the world: and the happiness of
such a state is inexpressibly great.




Chapter XV.


 Showing How Christ, The Eternal Word Of The Father, Perfects His Work In
            The Hearts Of The Faithful, By Love And Humility.


    _Examine yourselves. Know ye not your own selves, how that Jesus
    Christ is in you?_—2 COR. 13:5.


As the faithful soul is often obliged to bear the temptations and
suggestions of the Evil Spirit; so, on the other hand, it receives the
divine consolations from the mouth of the eternal Word speaking in it. Of
this Tauler speaks: “We know,” says he, “that the eternal Word is so very
near the ground of the human soul, that its own nature and being are not
more essential and familiar to it, than that Word is. This eternal Word is
continually speaking in man, though his perverse heart, deluded by the
devil, neither hearkens nor attends to it. For the great adversary makes
him deaf by his wicked insinuations, the love of the world, and carnal
inclinations.” For the devil to this day tempts all men, as he did Eve
(Gen. 3:4), by those things which he knows to be most agreeable to our
tempers and inclinations,—by riches, honors, friendships, our own nature,
the love of the creatures, and infinite other ways, in which he influences
and affects our imaginations. For as he is industriously busy about us for
our destruction, so he narrowly observes the particular bias of our
affections, and knows all the secret arts of raising our passions; and
when by thus striking our imaginations, he has discomposed our spirits, we
immediately become deaf to the calls of the Holy Spirit and the Word.
These suggestions of Satan we must oppose; for so far as we attend to
them, we are the nearer to our ruin; but if thou stop thine ears to his
insinuations, and turn thyself unto God in the centre of thy soul, thou
hast already conquered him. And as true friends, united in affection, are
particularly delighted in mutual conversation; so if thou sincerely love
God, thou shalt frequently hear his voice within thee. “If a man love me,”
saith Christ, “he will keep my words” (John 14:23): not only those which
he hears in the outward and visible temple and congregation of the
faithful; but those also which are heard in the true temple of the soul,
without which the outward hearing availeth little. And this inward voice
of God thou canst not hear, unless the love of God be in thee.

2. “The most certain token of love to God,” saith St. Gregory, “is this,
that we receive all the adversities which God shall think fit to lay upon
us, without any impatience in thought, word, or actions. If we do this,
without doubt we truly love God; if not, it is certain that we do not love
him sincerely, but prefer ourselves and our own things to him; though
nothing can be properly said to be a man’s own but sin; everything else is
God’s.” Take heed, therefore, that thou prefer not even the gifts of God
before Himself; whom if thou love purely and above all things, then thou
shalt continually hear him speaking peace to thy soul, according to that
saying of our blessed Lord, “He that loveth me, to him will I manifest
myself.” John 14:21. This manifestation is made by the opening of the
understanding, by the illumination of the heart, by the spirit of wisdom,
of understanding, of might, and of fear (Isa. 11:2), and especially by the
purifying and enlightening of the inward eyes (Eph. 1:18), to see and know
Jesus Christ.

3. But as the devil is wont to stop the inward ears of men by his
suggestions; so he also blinds their eyes by self-love, by the love of the
world and the creatures, and by inward and outward pride. For as by true
and genuine love, we hear Christ; so by faith and profound humility, we
must see him; for that only can purify our hearts from vain pride. For it
is not without reason that our blessed Lord tells us, “Blessed are the
pure in heart; for they shall see God.” Matt. 5:8. And for this cause it
is that God sends us so many crosses and afflictions, that we may thereby
be brought into the depths of profound humility, which is an exercise more
profitable to us than all the delights and glories of this world. And now,
though heaven, and earth, and hell itself, should unite their forces
against thee, yet bear up with constancy and patience, remembering that
all shall work together for thy good; as it serves to produce in thee true
humility, by which thou shalt see Christ. Look at him, O man, and consider
how he that is God (John 1:1; Acts 20:28; Rom. 9:5), most high and
omnipotent, by whom were made the heavens and the earth, and who could
easily again have reduced all things into nothing; yet for the sake of
this wretched creature man, submitted himself to the most bitter
sufferings. Phil. 2:5-8. Be thou, therefore, O sinful and wretched
creature, ashamed of that pride, vainglory, and self-love, which have
taken possession of thy heart. Learn to submit thyself to every cross that
shall be laid upon thee, of what sort soever it be, whether inward or
outward; and so subject thy proud, swelling spirit to the thorny crown of
Christ, that thou mayest imitate thy humble and crucified Lord by a true
contempt of thyself; making this the great end and design of all thy
actions, to be conformed to the meek and suffering life of the blessed
Jesus, that so thou mayest come to an experimental knowledge of him. For
what avail a few cold, formal reflections upon the sufferings of our Lord,
whilst we are destitute of that meek and patient spirit with which he bore
them? Of what benefit is it to entertain our fancies with a few dead
speculations about his passion, whilst our hearts are full of pride,
ambition, and worldly love? This, surely, is not the way to the true
vision and experimental knowledge of Jesus Christ. The Spirit of Jesus
operates most deeply in the valley of humility. And in this consists the
essence of humility, that a man look upon himself and all that he ever
has, or ever can do, as nothing. For if there be any good in thee, it is
not of thyself; it is the gift of God.

4. And this humility thou must practise, if ever thou expect to see
Christ. For the hidden mysteries and wisdom of God are revealed to the
meek and humble, but are hidden from the wise men of this world. Ps. 51:6;
Matt. 11:25; 1 Cor. 1:20, 26. For in this humility alone consist the
knowledge and understanding of pure and divine truth, in which is the
essence of eternal blessedness. In this the greatness of the divine
majesty manifests itself, which the more clearly we discern, the deeper
root humility takes in our souls. And the most certain sign of divine
illumination is, that a man grow daily more and more humble, and be less
fond of himself. For self-love and pride are the fountains of all the
darkness, error, and iniquity that are in us. On the other hand, they that
are truly enlightened by God, glory in contempt and sufferings, and
rejoice to imitate their suffering Redeemer. This is the groundwork and
spirit of Psalm 119. The royal prophet well knew that without such a
thirst after godliness, no divine light and wisdom would enter the soul,
and no divine answer be given to it. And this is the real purport of that
long Psalm.

5. In a word, this humble and resigned state of soul, is that in which God
particularly delights to operate. And he that has this, carries in his
soul the comfortable presence, and in his body the suffering marks of the
Lord Jesus; and considering himself as unworthy of the least of God’s
mercies, he uses them all with reverence and fear, having his eye, like a
good servant, fixed on his Master; and therefore he is honored with His
more immediate conversation, and grace.




Chapter XVI.


            Showing How The Holy Spirit Operates In Our Souls.


    _I will pour water upon him that is thirsty, and floods upon the
    dry ground._—ISA. 44:3.


If after a drought and dearth of three years and a half (such as happened
in the time of Elijah, 1 Kings 17:1; 18:45), it should please God to send
rain upon all the earth, one man’s field only excepted; he would truly
have reason to think that God was angry with him, and that his case was
most deplorably miserable. But how much more miserable and unhappy is he,
who, though hungering and thirsting, like a parched ground, after faith,
charity, and all Christian graces, yet cannot receive one drop of
spiritual consolation in the inward ground of his soul!

2. But if this ever happen, it is not God’s fault, for he is ready “to
pour out his Spirit upon all flesh” (Joel 2:28), but man’s, who prepareth
not his heart to receive it. The best preparation to receive this holy
guest, is to turn our hearts by faith and prayer from the world unto God,
as the Apostles did at Pentecost (Acts 2:4); and whensoever God shall find
us thus prepared, he will forthwith visit us with all the fulness of
spiritual blessings. On the other hand, if the heart be full of the world,
there will be no room for the Spirit of God to enter; for where the one
is, the other cannot be. As in nature there is no vacuum, so it is in the
spiritual world. Let this then be thy care, and this thy chief concern,
not to fix thy heart upon any creature, either inwardly or outwardly, not
on the love of thyself, nor upon thine own will, but upon God alone;
assuring thyself, that this is the most noble and useful exercise for
thee. As the finest work of the most skilful workman may be broken and
destroyed by a heedless child; so it often happens with the works and
gifts of God, which men destroy by their rash and unadvised management.
Thus they break and deface the most noble designs and operations of the
Spirit of God within them; they attribute that to themselves which is the
work of God, and patch their own vile rags upon the fine linen of Christ’s
righteousness. For it is most certain that we are “unprofitable servants”
(Luke 17:10), and by consequence can do nothing but what is unprofitable.
And, in the same degree, as God is more noble than man, so the works of
the Divine Spirit are more noble and precious than those of the human
spirit. Hence it follows, that if thou wouldest have God to operate more
eminently in thee, thou must surrender all the passions, affections, and
powers of thy soul, to be possessed, governed, and directed by Him. For
unless the creature be entirely still, thou canst not hear the voice of
God. Think not then that every inward motion which thou perceivest, is the
work of God; whereas some are merely the product of thy own flesh and
blood. Take heed therefore to thyself, and learn to distinguish well, lest
thou ascribe to God the very operations of the devil.

3. But in order to the more perfect operation of the Holy Ghost in thee,
there are two rules proper to be observed: first, that thou turn away
thine heart from the world, the creatures, thyself, and thine own will and
affections, that so this Holy Spirit may have room to act freely;
secondly, to receive all crosses and afflictions as coming from the hand
of God, without any respect or reference to the creatures, and to embrace
them as preparations for receiving more plentiful communications of divine
grace and blessing. Suppose, for instance, thou wert engaged in some good
work or act of devotion, and some intimate friend should break in upon
thee with abusive and reproachful language; if thou couldest bear this
with silence and patience, thou mightest be assured that that was the work
of the Holy Spirit, in order to prepare thee for greater blessings. But if
wicked thoughts be suggested to thee, by the devil, yet satisfy thyself
that they do thee no harm, because they are involuntary. Lastly, if thou
art engaged in any worldly calling or profession, see that thou perform
thy duty in it with thine eye fixed upon the glory of God, and the good of
thy neighbor. By this means all thy works shall be wrought in God, and his
Spirit.




Chapter XVII.


             Signs Of The Presence Of The Holy Spirit In Us.


    _The Comforter will reprove the world._—JOHN 16:8.


When the Holy Spirit enters into our soul; that is to say, manifests his
presence by his operations, in the first place, he forthwith reproves in
us everything that is not divine, such as the lust of the flesh, and the
lust of the eyes, and the pride of life (1 John 2:16), giving us a sort of
loathing and abhorrence of them. Whosoever, therefore, lives a carnal
life, without such inward admonition of the Holy Spirit, may assure
himself that that Spirit is not in him; inasmuch as it is peculiarly his
office and character, at all times, to persuade, draw, and invite every
one that will give him room to act freely, to the duties of a Christian
life. Thus the Holy Spirit reproves sin. But everything is sin, that
opposes our obedience to the will of God. And every such act of
disobedience, or inclination to it, the Holy Spirit reproves wherever he
enters.

2. Hence, in the second place, arise spiritual sadness, grief, and inward
terrors of mind. Of this the children of this world have little
experience, though it is one of the surest signs of the presence of the
Holy Spirit in the soul. But they that are utter strangers to this godly
sorrow, who run on with delight and satisfaction in the way of the world,
upon whom all things smile, and who find here their enjoyment, and never
meet with any cross; these men, I say, are in a very dangerous state, and,
being destitute of God’s Spirit, are without God in the world. On the
contrary, they that are afflicted of God, and are reproved in their
consciences by the Spirit of God for every act of disobedience to his
will; and are led in the way of the cross, being brought under the
discipline and correction of wisdom, are those in whom the Spirit of God
prepareth himself an habitation. And this is the second sign of the
presence in us, of the Holy Spirit.

3. The third sign is, that the Divine Spirit takes away from us all the
glory of our own merit and righteousness, so that before the righteousness
of God it falls as a flower of the field, and withers as grass, when the
spirit of the Lord bloweth upon it. Isa. 40:6, 7. For the Spirit of Christ
shows us that we have no other solid and stable foundation upon which to
rest, but the merits and righteousness of Jesus Christ. “Woe to our own
righteousness,” saith St. Augustine, “if it were to be tried and judged
without mercy by God.” For this reason Isaiah compares it to “filthy
rags.” Isa. 64:6.

4. The fourth token of the presence of God’s Spirit, is when a man looks
upon his neighbor’s faults with compassion, not rudely censuring or
condemning him. For a haughty desire to judge others is diabolical,
proceeding from nothing but pride, contempt of our neighbor, and
admiration of ourselves. And where these reign the Holy Spirit cannot
abide; but wheresoever He is, there a man is careful—1. Not to reprove his
neighbor but upon urgent necessity. 2. To do it in the proper time and
place, after the example of our blessed Lord. 3. Not to do it in severe
terms, but with meekness and humanity. 4. Not to despise his neighbor, nor
expose him to the scorn and contempt of others, but to do all from a pure
principle of charity. Let these things sink deeply into thy heart, that
thou mayest abide in humility, and in the grace of the Holy Spirit, and
that he may dwell in thee.




Chapter XVIII.


        Showing How Worldly Pleasures Drive Away The Holy Spirit.


    _Abstain from fleshly lusts, which war against the soul._—1 PETER
    2:11.


The children of this world earnestly follow the joys and pleasures of it,
which the children of God avoid with all diligence, as so many snares and
temptations of the devil, designed to draw them from God, their sovereign
Good. If thou, O Christian, resolve to preserve this most valuable
treasure, be careful to avoid all occasions of losing it. Of this sort are
all so-called sports, pastimes, and recreations, or those actions which do
not in some way tend to the glory of God, and the good of our neighbor.
And though thou art sometimes forced to be present at them, yet be then
careful to turn thy thoughts inward, by an elevation of thy heart to God;
and so thou shalt never lose the comfort and peace of the divine presence
wheresoever thou art. And whilst thou art faithful in this exercise, the
world and all its vanities shall not hurt thee. This was queen Esther’s
case, who, though outwardly clothed with royal ornaments, yet was inwardly
clothed with profound humility. Thus David, in the midst of his glory and
riches, had nevertheless, humble thoughts of himself. 2 Sam. 6:22. And
Joseph, in his master’s house, which was full of luxury, yet preserved a
chaste heart. Gen. 39:9. And this is that true fear of God which keeps his
faithful servants from the world and all its vanities, that they lose not
their inward joy and peace of conscience. This “fear of the Lord is the
beginning of wisdom.” Ps. 111:10. He that is endued with it will not turn
himself to the world, but from the world to God, seeking contentment, joy,
and peace in Him. This, in short, is the fruit of true contrition; to turn
us away from all things which are not God, or do not tend to him; and to
turn us to that chief and true Good, which is God. If we are inwardly
conscious that we have hitherto neglected this useful exercise, and have
been immersed in the vanities of the world, let the remainder of our lives
be spent in bewailing and lamenting our past transgressions, and in
forsaking and guarding against every approach towards them. If we do this,
God will not remember how great sinners we have been, but will rejoice at
our repentance, not regarding our former iniquities, but our present faith
and earnest desires of serving God more faithfully than hitherto we have
done. But though God so earnestly desires our salvation, yet too many, by
turning from him to the world, resist his grace and force him out of their
hearts, notwithstanding all his gracious endeavors to continue there.

2. Therefore it is necessary that every man should die to the world, that
would live to God; whence it appears that the major part of mankind are at
enmity with God. Alas! how many mortifications of the flesh must we
undergo before our corrupt nature, both externally and internally, is
perfectly slain in us, and the life of God succeed in its place. Now
crosses and trials are as so many remedies applied to our corruption, in
order to drive out of us the poison of sin, and restore us to the life of
God. Whence it appears, that the benefit of afflictions is very great, and
that we ought to meet them with contentment and joy, as the means of
purifying our corrupt nature, and bringing us to a participation of the
divine nature. This it is which brings us to the noblest exercise of
Christian duty, namely, dying to the world, in prosperity and adversity,
in silence and hope, secretly and inwardly, without the least murmur or
complaint. They who fret, repine, or complain, discover plainly that they
are unwilling to die to the world, and that they have but little of the
divine light in their souls. God cannot live in the soul which is not dead
to the world; for the more we live after the lusts of corrupt nature, the
less we live unto God and his holy will. On the other hand, the less we
live to the flesh, so much the more we live unto God. Let this, then, be
our certain rule, that he that would live to the Spirit, must die to the
flesh. Rom. 8:13.




Chapter XIX.


       Of Inward Prayer, And Of The True Use Of The Lord’s Prayer.


    _Ye have received the spirit of adoption, whereby we cry, Abba,
    Father._—ROM. 8:15.


As God operates eminently in humble souls; so the Holy Spirit particularly
works in them the gift of filial prayer. Without the Spirit of God there
is no true prayer; for he it is that cries and groans in the soul, being,
as it were, its life. Rom. 8:26; Gal. 4:6. For as the soul is the life of
our body, so is the Spirit of God the life of the soul, being the source
of all its spiritual life and strength. This Holy Spirit is also the
witness of our adoption and regeneration; and he who knows how to use
these as he ought, relying, by faith in Christ and love of the Holy
Spirit, upon the eternal love of his heavenly Father, will ask for, and
receive great and heavenly gifts. For so great is the love, so abundant
the goodness of God, that he can deny nothing to his children, who ask in
faith. But as even faith and prayer are the work and gift of God, so we
must daily apply ourselves to Him for the same. Hence arises the true
internal prayer of the heart, from a true conversion and inclination of
our souls and affections to God. This inward prayer pierces the heavens,
whilst a man walking in the steps of his Saviour, freely and cheerfully
takes up his cross and follows him; not like Simon the Cyrenian, who bore,
indeed, the cross, but it was because he was compelled to do it. Matt.
27:32. So great is the love of God, that he does not stay for our prayers;
but comes forth freely to meet us, and courts our friendship, entreating
us to ask pardon for our sins, and to practise the same love towards our
neighbors which he shows towards us. Happy is he, who truly knows,
understands, and meditates on this boundless love of God in Jesus Christ.
Such a man prays more effectually in his heart, than if he used the most
perfect form of words. One single meditation or devout sigh offered up to
God by Jesus Christ, in faith, love, and devotion, is more acceptable to
God, than all the parade of external worship.

2. The whole life of a Christian ought to be spent in the exercise of
love, and in the imitation of his crucified Lord. He properly is a
Christian, who does all things from a principle of divine charity, and is
transformed by it into the nature of Christ. And can God deny anything to
so dutiful, loving, and obedient a child when he prays? No, surely. But
that we might know how and for what we ought to ask, Christ has taught us
the _Lord’s Prayer_, a prayer full of petitions for the most exalted
blessings. Can there be a greater good than the kingdom of God? For he
himself is his own kingdom, extending to all rational creatures. So that
when we pray, “Thy kingdom come,” we pray that God would please to bestow
Himself upon us, with all the riches and blessings of his presence. In
this kingdom, therefore, God is our Father, manifesting his paternal love
and faithfulness to his children, by erecting his kingdom in us, that
therein he may perfect his most noble work in us, expressed in this
petition, “Hallowed be thy name;” which is done when the dignity and
excellency of the divine name and nature are more deeply discovered in the
soul.

3. In this kingdom, which is within us, he works his own will, without any
impediment. And so his “will is done in earth,” namely, in us, “as it is
in heaven,” that is, in God himself. Hence we understand, that what God
desires to bestow, and has commanded us to pray for, is nothing less than
Himself. This was the promise that he made to Abraham, “I am thy shield,
and thy exceeding great reward.” Gen. 15:1. Moreover, our Heavenly Father
gives us “our daily bread;” that is, he appropriates all his creatures to
our use, testifying thereby the greatness of his love towards us. For the
heart that is truly devoted to God, and in which he freely executes his
own will, is capable of receiving the fulness of his grace and blessings.
So great are the goodness, love, and mercy of God, that he can deny us
nothing that is necessary either for the body or the soul; and he best
knows our necessities. For this end he is daily setting our sins and
miseries before our eyes, teaching us to abase ourselves before him, and
to pray: “Forgive us our trespasses, as we forgive them that trespass
against us.” For so compassionate is God, that he freely offers us
forgiveness of sins, and teaches us how to ask it from the heart; that
thereby we may be assured, that he is more ready to forgive, than we are
to ask it; and that we may thence learn to exercise the same kindness
towards our neighbor, that He exercises towards us. For they that are
truly the children of God, exclude no man from their charity, or from the
love of God. They have nothing more at heart, than the glory of God, the
increase of his kingdom, and the salvation of all men. By this
acknowledgment of sin, and petition for pardon, the Christian is taught,
that in his natural state he is without God and his kingdom; void of
comfort, poor and miserable. And, therefore, he is taught to pray, “Lead
us not into temptation,” by which the devil endeavors to draw us from the
will and kingdom of God; but that he would “deliver us from evil,” that
is, from our own evil will and corrupt nature, which hinder the
accomplishment of God’s will, and the erecting of his kingdom in us, and
deprive him of the honor due unto his name. “For thine is the kingdom, the
power and the glory, for ever and ever. Amen.” Whilst we receive these as
coming from him alone, they still continue to be his. But if we do not
ascribe them to Him alone, we exclude ourselves from his kingdom, his
power, and his glory, not worthily sanctifying his name, nor obeying his
will. And hence it follows, that we also are out of his kingdom, and so
have no title to remission of sins and deliverance from evil.




Chapter XX.


Showing That Humility Must First Be Laid As A Foundation In The Heart, And
          All Our Works Must Rest On It; Its Blessed Influences.


    _Be clothed with humility._—1 PETER 5:5.


If thou wouldst build for eternity, let thy foundation be humility; for no
man can of himself do anything. Wherefore, in all thine undertakings,
humble thyself before God, the overflowing fountain of grace and mercy,
and pray devoutly for his direction and assistance, that all thy labors
may be entirely directed to the praise, and honor, and glory of God; and
remember this, that whatsoever thou doest without the grace of God, can
tend to nothing but sin and destruction. He that carefully attends to
this, submitting himself entirely to the divine will, silently and humbly
deploring his own weakness and vileness, and by ardent love devoting
himself to God, shall experience in all the powers of his soul the
wonderful works of God; while, on the contrary, pride is that vice which
makes all our works vile and abominable in the sight of God.

2. And alas! why are dust and ashes proud? If we look into our original,
we were created out of nothing; of ourselves we are nothing, more fleeting
than a vain shadow; so corrupt that nothing but the grace of God restrains
us from falling into the grossest sins, and sinking into the lowest pit of
destruction. We are perpetually exposed to the assaults of the devil,
against whom we have no security but in humility. For this evil spirit,
puffed up with pride, has all imaginable advantages over the proud man;
but flies from the meek and humble. Pride has its root in Satan; but so
long as thou canst preserve thy humility, turning thyself to God from all
thine iniquities, so long he can have no power over thee. How lamentable a
thing is it then, to see a Christian, furnished with the Word and Spirit
of God, so tamely give himself up to the devil. Such a one is like a
cowardly soldier, who, though armed from head to foot, should suffer
himself to be stung to death by a wasp. So powerful is the grace of God in
humble souls, that if they will be true to themselves the devil can have
no power over them. And if thou suffer thyself to be thus shamefully
foiled, notwithstanding all the assistance offered to thee, what canst
thou expect at the last day but the insults of those very evil spirits to
whom thou hast given so cheap a victory. Consider well, therefore, what a
grace and blessing humility is.

3. There is, moreover, in humble souls, a perpetual hungering and
thirsting after the grace of God, which God never fails to reward by the
fulness of his blessings, that is, of Himself: for he alone can satisfy
the cravings of a thirsty soul. And on this humility is founded true
repentance; for when a man sees the vast impurity, the secret malice, the
deep corruption of his sinful heart, and bewails all this with sincere
sorrow, he gladly lays hold of the free grace of Christ by faith, and
entirely resigns and devotes himself to the will of God. Such a man’s sins
God freely pardons, and, as it were, blots them out at once. For when a
man turns himself from his sins unto God, God immediately turns unto him
and remembers his transgressions no more.

4. Another property of humility is, that it cheerfully receives every
cross sent from God as a preparation for greater gifts; it regards not the
immediate agents by which the man is afflicted, but looks up to God from
whom afflictions come. The humble man rejoices in the cross, saying:
“Hail, blessed cross, unexpected indeed, but not unwelcome. I know that it
is the will of God by thee to sanctify and consecrate me to Himself.” And,
lastly, humility keeps a man in peace of mind, as well in adversity as in
prosperity, as well under the want, as in the abundance of the gifts and
blessings of God. So that the truly humble man is always easy, whether it
please God to give or take away, and nothing can happen to him, to exalt
or deject him above measure. In him the wonders of divine grace manifest
themselves. And whereas he before lived and acted by his own strength, he
is now supported by God, and in and through Him produces fruit abundantly.




Chapter XXI.


 Showing That A Man Ought To Rest In God Alone, And Not In His Gifts; And
                        That He Must Deny Himself.


    _Be glad in the Lord, and rejoice, ye righteous._—PS. 32:11.


The genuine love of God proposes God alone for its end. It delights not in
the creatures, but in that supreme, eternal, and uncreated Good, whence
they proceeded; and this not only outwardly, but even in the very bottom
of the soul. For the soul, besides its natural powers, by which it gives
life and motion to the body, has a deep and central essence, having no
relation to the creature. This is the seat and city of God, abstracted
from all external and earthly things; here the Holy Spirit pours out his
gifts through all the faculties of the soul, in the different
manifestations of wisdom, understanding, and knowledge. But when corrupt
nature begins to delight itself inordinately with these visitations,
loving the gifts more than the Giver, it immediately pollutes them by
corrupt mixtures of self-love. All the love and joy which result thence,
are blind, vicious, and deceitful. For as the gifts of God are not God
himself, so we must not place the same love upon both. Most men rest in
the gifts of God, and upon the least perception of divine light in the
understanding, or warmth in the affections, imagine themselves at the
summit of perfection; not considering that they are yet far short of it.
Man was made for greater things, even to receive God into the soul; and
God is displeased if we stop short of this. There is nothing he so much
desires as to bestow himself upon us, and that after the most exalted and
glorious way; and certainly the least we can do in return is thankfully to
accept this divine love, and to delight in God alone.

2. But so corrupt is human nature, and so addicted to self-love, that it
catches greedily at everything that may gratify its passions, placing its
happiness in those delights, which, like Jonah’s gourd, perish in the
enjoyment. This satisfaction, though in the gifts of God, defiles them,
and hinders His operations in us. So great, and so deep, is the corruption
of our nature, introduced by Original Sin, that scarce one in a thousand
can know his secret faults. Ps. 19:12. Hence proceeds that inordinate love
which men have for themselves more than for God. This abyss of corruption,
the most learned men could never fully fathom nor explain: and yet much
more difficult is it to root it out of human nature. This rooting it out
is the denying of ourselves, required by our blessed Lord, if we will be
his disciples. Matt. 16:24. And yet it is much easier to forsake all
earthly things, gold, silver, houses, and estates, than to forsake one’s
self: so deeply is this poison rooted in our nature! But as this
self-denial is absolutely necessary, so God disposes and prepares us for
it by various tribulations. This is the only end of all the crosses and
afflictions, inward or outward, spiritual or bodily, with which he is
pleased to visit us; namely, to bring us to the practice of self-denial.




Chapter XXII.


         Showing How Our Works May Be Rendered Acceptable To God.


    _Delight thyself in the Lord; and he shall give thee the desires
    of thine heart._—PS. 37:4.


As man in his natural state is obnoxious to the wrath of God (Eph. 2:3),
it follows, that all his natural works, how great and good soever they may
appear in the eye of the world, are subject to it likewise. For, without
the grace of God, we can do nothing that is acceptable in his sight; but
if a man be in a state of grace, then all his works are acceptable to God;
because it is the grace of God which works them in him.

2. Whence it appears, that all manner of gifts whatsoever, as St. Paul
assures us, are to be ascribed to the grace of God, not to ourselves (1
Cor. 15:10), and that by our own works we can never be justified or saved.
For though a man should suffer all the pains of martyrdom; though he
should perform all the good actions that were ever done by all the saints
from the beginning of the world, or that ever shall be done; though he
should feed upon nothing but thorns, and suffer death, not once, but every
day; yet could he not thereby, of himself, be able to procure the least
grace. Depend not then upon thine own works, but upon the infinite mercies
of God in Jesus Christ, with a resigned and humble spirit: and then be
confident, that the same Jesus will, of his free love and mercy, give thee
whatever he shall see expedient for thee. This is the meaning of the
saying of our Lord, “When ye shall have done all those things which are
commanded you, say, We are unprofitable servants.” Luke 17:10. O merciful
God! how poor, how worthless in thy sight is our righteousness; it is no
better than “filthy rags.” Isa. 64:6. For all the works of good men would
be of no value for our justification. Enter then into thy purchased
inheritance by the surest gate, even the meritorious work of thy blessed
Saviour. Offer up to God his passion, for the punishments which thou hast
deserved; his holy thoughts, for thy polluted imaginations; his many
divine words, for thy vain speeches; in a word, all his works, his
poverty, his patience, his meekness and charity, for all thy defects and
omissions. Keep thine eyes fixed on the blessed Jesus, and thou shalt
obtain grace and favor with God. With the Prodigal Son (Luke 15:20),
return to thy offended Father, and he will receive and embrace thee. His
mercies are unchangeably the same, ready to be communicated to every
sincere penitent. This he freely offers to all, and nothing is more
agreeable to him, than to show mercy to him that asks it in faith. For
“his hand is not shortened, that it cannot save.” Isa. 59:1. And the more
wretched and miserable thou appearest in his sight, the more welcome shalt
thou be to Him, who is desirous to enrich thee out of his own treasures.
The sins of the whole world, bear no more proportion to his infinite
mercies, than a single drop of water does to the vast ocean. But as soon
as thou art in a state of grace, all thy works wrought hence in thee,
shall be made acceptable to God, through his only begotten Son, by whom
alone we have access to his mercies. In this faith, in this union with the
Son of God, thou shalt live. He is that living fountain that purifies all
our uncleanness, and makes all our works acceptable in his sight. Zech.
13:1.

3. But still take heed to thyself, and remember that thou rest not even in
thy spiritual privileges, which, as a child of God, are bestowed upon
thee, but in God alone, the author and giver of them. Hence we are
commanded, “to delight in the Lord” (Ps. 37:4); not in his gifts, but in
his glory; that his will may be perfected in us. We must then refer all
our gifts and graces to their munificent donor, even God. In order to use
them aright, let this rule be deeply fixed in our minds. If thou hadst all
the gifts and graces which God has bestowed, either in heaven, or on
earth, with the good works of all the saints that have ever lived; as soon
as thou beginnest to take an inordinate pleasure in them, and to delight
in them as a property of thine own, they are immediately defiled with the
stain and guilt of idolatry. For there is nothing either in heaven or
earth, in which we ought to rest, but God alone. And when we do this, then
God himself is our joy, our delight, our rest, our fulness, our treasure,
and our refuge; and in this consists the fulness of blessing; we then
become proper vessels of divine grace. For in proud spirits, which are the
organs of the devil, God cannot operate; but “he giveth grace to the
humble,” as St. Peter tells us (1 Pet. 5:5), and filleth their souls with
his treasures. Inward pride is the fruitful root of all vices. By this the
devil keeps his strongholds in the soul, which God alone has a right to
inhabit. The vine, as to its outward form, seems to be but a useless
plant, fit for nothing but the fire; and yet, under that mean outside,
conceals veins of most generous juice. So it is with all those godly
persons, through whom the Spirit of God operates: they appear in the sight
of men as vile and contemptible persons; their appearance is humble, and
void of external grandeur; but within, they are full of invaluable
treasures, even living streams of blessing flowing incessantly from the
throne and presence of God. But they who are puffed up with their gifts,
who make a show of their alms, who build altars in churches at their own
cost, adorning them with their own names, arms, and titles of honor;
these, by displaying so industriously their good deeds to the world, have
indeed received their reward. In the same unhappy state also are they,
whose mouths are full of their own wants and unworthiness, continually
desiring others to pray for them; not considering that other alms,
proceeding from an humble, sincere, and devout heart, are a more effectual
prayer to God, than are all the intercessions of persons who know that
these alms are given only for display.

4. If, then, thou wouldest have thy works to be sincere and acceptable
before God, observe carefully these four general rules: 1. Think humbly of
all thine actions, not respecting thyself, but God alone. 2. Let this
humility be deeply rooted in thy soul, humbling thyself not only under the
hand of God, but under every man, whether small or great, from a hearty
sense of thine own unworthiness. 3. Look upon all that thou doest as
unprofitable and worthless. 4. Have a profound dread of the secret
judgment of God, not, indeed, as proceeding from any doubts about the
mercies of God; but, regarding him as thy best friend, be careful to avoid
everything that may disoblige or offend him. He that despises these four
rules, renders even his best actions impure in the sight of God. But he
that carefully attends to them as the rules of action, shall be like a
green olive tree in the house of his God, bearing good fruit abundantly.
Ps. 52:8.

5. And we must observe that even the most inconsiderable thing thou doest,
if it promote the good of thy neighbor, is acceptable to God; whilst he
that employs not his talent to that end, shall have a serious account to
give at the last day. This is the only use and end of God’s gifts, that we
should readily and industriously employ them for the benefit of others.
Every action, art, employment, and profession, were given by God for this
only end. And these are the works which, as our Lord tells us, “are
wrought in God” (John 3:21); that is, in faith and charity, directed
solely to the glory of God and the benefit of our neighbor, without any
prospect of honor or advantage to ourselves, of which every man’s own
conscience is the proper judge. Consider then carefully with thyself the
spring and motives of all thy actions, remembering that if thou neglect or
refuse to employ the blessings of God for thy neighbor’s benefit, thou
must have the same punishment with the slothful servant, who was deprived
of his talent which he had hid in the ground, and not employed, and saw it
given to another that better knew how to use it. Matt. 25:26. Thus thou
losest both the gift and the grace. No less foolish are they who pretend
to things above their strength, who talk eloquently and fluently of what
they neither practise nor understand. Though these should confidently
pretend to speak by the authority of the blessed Trinity, yet is all this
nothing but empty boasting, unless they demonstrate that they
experimentally know what they so magisterially inculcate.

6. Remember also, that no actions, how great and glorious soever in
appearance, which proceed only from ostentation and vainglory, can be well
pleasing to God. For as is the principle of our actions, such are also the
actions proceeding from it. Whence it follows, that such as regard
themselves only, are no better than impostors and hypocrites. Their best
works are no better than painted sepulchres, which appear beautiful
without, but within are full of nothing but corruption. There is in them
no pure love of God, no desire to promote his glory; but only a certain
carnal self-love and an insatiable thirst of vainglory.

7. The sum of all is this, that all our works, how specious soever they
may appear, if they be directed to any other end but God, are nothing but
vanity and idolatry. For he is truly an idolater, who proposes to himself
any other end or aim but God. Wherefore, if thou hast any gifts, use them,
but take heed that thy heart rest not in them; if it so rest, thou art
guilty of idolatry.




Chapter XXIII.


        Of The Mystery Of The Cross, By Which We Are Drawn To God.


    _He that taketh not his cross, and followeth after me, is not
    worthy of me._—MATT. 10:38.


Let all that desire to be the true disciples and followers of Jesus
Christ, bear their cross in this world, be it what it may; for if thou
flee from one, another will meet thee; and do what thou wilt, thou must
bear it. But under every cross the hand of God is with us, to lighten it
and make it easy, and by his assistance we may bear it with pleasure. But
when God withdraws his hand, then, indeed, it is a heavy burden. Now the
Son of God bore a very heavy burden, and in the most afflicting
circumstances; of which, in their proportion, all his true friends and
followers have been partakers. Words cannot express the many and great
advantages that are in the cross; forasmuch as God lays it upon us in mere
love, that he may thereby draw us to himself, and make us “conformable to
the image of his Son” (Rom. 8:29), and partakers of eternal happiness. The
wounds in Christ’s sacred feet, should teach us abstinence and patience:
abstinence from carnal lusts and fleshly pleasures; and patience under all
afflictions and oppositions, whether from within or without. The wounds in
his sacred hands, should teach us silence and contempt of worldly things.
The wound in his side, should teach us to deny ourselves, and seek for
rest and joy in Christ alone. His naked body stretched on the cross,
should continually put us in mind, that we must be stripped and bare of
all created comforts. For as Christ was fixed naked to the cross, and his
garments were parted by lot before his blessed eyes (Ps. 22:18; Matt.
27:35), so, be assured, that if thou art desirous of perfection, thou must
be stripped of everything which is not of God. And as every cross, however
small, is laid upon thee by the particular order and direction of
Providence, so thou oughtest to receive it with thankfulness. For the
beloved friends of God have always the greatest share of afflictions. The
devil always makes use of our prosperity, as the best season and occasion
of our ruin; to prevent which, it pleases God, in mere compassion, to
visit his children with a variety of crosses and afflictions, thereby
withdrawing us from the love of the world, and disappointing the malicious
designs of the tempter. Did we but know how efficacious the cross is in
bringing us to God, driving away the devil from us, and entitling us to
future glories, we should not only expect it with patience, but run out
vigorously to meet it. For so great is the dignity, so transcendent are
the benefits of the cross, that God has allotted it as the inseparable
companion of all his chosen servants.

2. Did we thoroughly consider the benefits and honor of the cross, we
should think ourselves unworthy of so great a blessing; for great is the
honor of being made like unto the Son of God! He was never acceptable to
the world, but was its scorn and derision. But now, scarcely one Christian
in a thousand is come to that perfection, as not to desire to please the
world. He that pleaseth the world, cannot, however, please God: and he
that is full of the world, is empty of God. But so far as a man dies to
himself and the world, so far is Christ, the true life, advanced in him.
No man can please God better than by fully submitting to his will. If my
prince should like to see me in one suit of clothes rather than in any
other, I should certainly esteem it better than the most gaudy dress. And
since my God is better pleased to see me under the cross, I ought
certainly to prefer it to all the affluence and glories of the world. But
perhaps thou art in doubt with thyself, whether the cross which thou
bearest, has come from God; if so, let this be the test: Whatsoever thou
sufferest for thine own sake, will be grievous and tedious, but if thou
suffer for God’s sake, thy cross will be easy, for God himself will
lighten it. What matters it then, whether thy load be of the weight of a
hundred or of a thousand pounds, if He but lend a helping hand, and make
thy yoke easy and thy burden light. Matt. 11:30. Wherefore, O Lord, lay
upon me what burden thou pleasest; only assist me in my weakness with the
everlasting arms of thy omnipotence!—Observe, in the next place, that the
choicest blessings of God are bestowed upon us whilst we are under the
cross; and though they are sometimes bestowed beforehand, yet it is the
cross that confirms them in the soul; and as it is so very useful and
necessary to the soul, God has given a large share of it to his faithful
friends and servants, and particularly to his only begotten Son Jesus
Christ; the advantage it brings with it, making it tolerable and easy to
be borne. Devout men submit themselves entirely to God, keeping their
minds easy and cheerful under all the vicissitudes of life. Particularly,
they take care to preserve humility, as the best guard against the
assaults of their spiritual adversaries. Though God sent his only Son into
the world, in order to suffer in his human nature, yet we expect an
exemption from sufferings. But, be assured that if you would walk in the
same way, and rest upon a firm foundation, you must expect to suffer with
Christ, and in some degree at least, to have your lives conformable to
his. Every affliction, how small soever, is a token of divine love,
commissioned to visit us for our good. And the united malice of earth and
hell cannot do the least hurt to a devout man trained up in sufferings,
and in obedience to the discipline of the cross. The more his enemies
assault, the higher is he exalted by God. And though he should be thrust
down into hell, yet even there would he meet his God, and hell itself
should be a heaven and blessedness to him.

3. When God sees a man too weak for a temptation, he refreshes him a
little with his consolations, that he may not entirely sink under it: but
he should know, that these intermissions are only allowed him in order to
recover his strength, that he may the better bear up against a fresh
assault. So it pleases the divine love to exercise men, that by various
trials and temptations, they may be brought to despise all worldly
enjoyments, and, like the panting hart (Ps. 42:1), may long for the
fountains of divine peace and joy, the refreshing streams of life and
glory. There the weary soul may drink and be satisfied, and quench its
thirst in those rivers of pleasure which are ever flowing from the tender
and paternal love of God. This is what the wise men of this world neither
know nor understand. For the natural man cannot discern the things of the
Spirit of God. If the children of a family should plunder the wine-cellar,
and be intoxicated, whilst the father is asleep in his bed, how would he
bear it when informed of the matter? Would he not correct their
extravagance by wholesome severities? Thus God deals with his children. He
allows them plentiful draughts of spiritual comfort, and refreshes them
with his mercies, as with new wine; but when he sees that they are
immoderately fond of it, he withdraws it from them, and corrects their
extravagant joy, by mixtures of gall and wormwood, bringing them thereby
to a sense of their fault, and of their necessary dependence upon him.
They then begin to think meanly of themselves, and to bewail their vain
presumption, which made them fancy that they could do and suffer anything
for God’s sake, whereas now they are ready to sink under a very small
burden. We know that Christ led the way for us in misery, poverty, and
contempt, even unto death; and we must follow him in the same way if we
desire to enter into heaven with him. So great is our pride, that God
sometimes cannot break it, but by some exemplary shame, which quickly
brings us to our senses, and shows us our own unworthiness. This is the
only means of bringing us to a true knowledge of ourselves. Many a man has
gone astray for want of these wholesome trials. He that considers this as
he ought, will certainly rejoice in shame and reproaches for God’s sake.
For whom the Lord loveth, he chasteneth in this manner, in order to cure
him of his arrogance and pride, and bring him to humble thoughts of
himself.

4. Whosoever will follow the blessed Jesus, must “deny himself, and take
up his cross.” Many would freely follow him, if they could do it without
difficulties and sufferings; but these, aiming chiefly at their own ease,
whilst they pretend to follow Christ, will find themselves deceived at the
last. For it behooved Christ to die, and to suffer, and to enter into his
kingdom (Luke 24:26, 46): and if we intend to share with him in the
glories of his kingdom, we must also be content to share in his
sufferings; for unless we suffer with him here, we shall never reign with
him hereafter. So, then, if we intend to follow him, we must cheerfully
and contentedly submit to every cross, whether inward or outward, and by
this means we shall at length arrive at the glories which he himself
attained by the cross. How many do we see every day drudging in the
service of the world; they venture body and soul; go into foreign
countries; rush through fire and sword; and all for the sake of a little
uncertain honor; and shall not we do as much to purchase the everlasting
glories of heaven, as they do for the trifling riches and glories of this
world? God manifests himself to us under the cross, as much as in the most
cheerful spiritual visitations; yea, we then receive greater
communications of heavenly joy, when we are most empty of worldly
comforts. For as salt preserves flesh from putrefaction; so afflictions
and temptations keep the soul from falling into sin and misery. And the
deeper a man sinks into the centre of humility by the cross, the deeper
does he penetrate into the heart of God, which is always open to receive
and embrace the mortified and humble soul. This is the great end proposed
by God, in all his various methods of humbling us; that, being sensible of
our own great corruption, we may die to ourselves, and live entirely unto
him. The saints of old, when under heavy tribulations, could no otherwise
possess their souls in patience and liberty, than by a total abandonment
and denial of themselves, being ready to submit to every cross which God
should lay upon them, even though it should last during their whole life.
By this humility, obedience, and self-denial, they were at last delivered.
For the end designed by God in sending crosses upon them, being answered,
he was pleased immediately to release them.

5. The last comfort under the cross is, that thou canst not be hurt by it,
unless it be by thine own fault, by being fretful and impatient under it.
Thou art very much in the wrong, if thou thinkest thyself injured by this
or that man; they cannot hurt thee if thou keep thy mind steady and even
under its burden. Be assured, that so long as thou art master of thyself
and thy passions, the whole world can do thee no harm. If thou wouldst be
safe, then, against the assaults of thine enemy, answer not again; be
silent, even as a dead man, in his grave. Every calumny and reproach which
the world shall cast upon thee, shall be as rays of light, encircling thy
head with a crown of glory. How glorious are the three degrees of
patience, in which true victory consists! The first is, to suffer without
murmuring. The second is, not only to suffer patiently, but even to wish
for suffering for Christ’s sake, from a pure love of him. The third is, to
rejoice in suffering; and this is the most powerful and the greatest
victory of all.





BOOK IV.




Preface To The Fourth Book.


     All Creatures Are Messengers Of God, Intended To Lead Us To God.


    _By him were all things created, that are in heaven, and that are
    in earth, visible and invisible, whether they be thrones, or
    dominions, or principalities, or powers: all things were created
    by him, and for him; and he is before all things, and by him all
    things consist._—COL. 1:16, 17.


The eminent prophet Moses exhibits to us two powerful witnesses of God, in
the book of Creation. The first is the universe; the second is the
inferior world, that is, Man. Both of them, the universe and the heart of
man, furnish glorious testimony in the Scriptures, by which the Creator
and Preserver of all things is revealed, and also formed in our hearts.

2. We shall, therefore, introduce in this Book the testimony of both, that
is, first, of the universe, and secondly, of the inferior world. Thus we
shall learn that all creatures are, as it were, the guides and messengers
of God, whereby we are to be brought to Christian knowledge, and also to
God in Christ.

3. It is therefore unnecessary to attempt to prove that this Book also
belongs to True Christianity, although there are some who might entertain
a different opinion. If they desire additional evidence, they may find it
in the passage quoted above (Col. 1:16, 17), and also in the Introduction
of the Gospel according to St. John, and in very many passages of the Old
and the New Testaments. Let them consider specially Psalms 19; 104; 139;
and the words of St. Paul in Rom. 8: 22, concerning the groaning of the
whole creation, and in 1 Cor. 15:42-52, concerning the resurrection of the
dead; in that case they will judge me with more gentleness and favor. And
they will also assent to the Saviour’s own method of teaching, who used to
explain and demonstrate to his disciples and followers the mysteries of
his kingdom and of true Christianity, by beautiful illustrations taken
from the book of nature. But if they oppose the very Sacraments
themselves, which are so many witnesses and seals of divine grace taken
from the great book of nature, then I refer them to St. Ambrose, Basil,
Theodoret, and others, who have written largely and learnedly upon the six
days’ creation.

4. Thus much may suffice in defence of my method and design; to which I
beg leave to subjoin only this admonition, as the great argument of the
whole, namely, that it is the duty of a true Christian to use God’s
creatures to his honor and glory, so that God in all things may be
glorified, through Jesus Christ our Lord.

5. Observe the method by which the creatures lead us unto God. An
indulgent father invites his children to come to him; and if they are
backward, offers them an apple or some other engaging present. This he
gives, not that the child should be in love with the present, but be
induced by it to be more fond of the giver. Just so God deals with us; he
invites us by all the engaging invitations and promises of the Gospel; and
not content with that, he offers us many great and noble gifts, “doing us
good, and giving us rain from heaven, and fruitful seasons, filling our
hearts with food and gladness.” Acts 14:17. All these blessings are so
many messengers sent from God to draw us to himself, and to instruct us
how to taste the goodness of the Giver and Creator in that of the
creature.

6. But so perverse is man, that his heart is set upon his gold and silver,
his houses, estates, honors, and pleasures, which, however good in their
kind, are yet in the sight of God of no value; they are only given us by
God, to draw us to himself. For this reason it was, that God made man so
needy and helpless a creature, that by the variety of his blessings and
multitude of his benefits, he might draw him to himself, and teach him by
these various instances of his love and goodness, that all the comfort and
sweetness which he tastes in the creature, really proceeds from the
Creator; and that he alone is able to comfort, relieve, and support us,
when these perishing worldly comforts forsake and leave us.

7. But the greatest of all God’s messengers, the most excellent of all his
gifts, is the Lord Jesus Christ, the only begotten Son of God, in whom are
all the fulness and perfection of divine love and goodness. His mercy is
over all his works, and “by him all things were made.” John 1:3. “By him
all things consist.” Col. 1:17. “He upholdeth all things by the word of
his power.” Heb. 1:3.

8. Having said thus much by way of preface, I begin the First Part of this
Book, treating in general of the six days of creation, to promote the
knowledge, glory, and praise of God.

9. Of man, we shall speak more particularly in the Second Part; and I
intreat my readers to read the _Conclusion_ to my Second Book, before they
begin to judge me. For I again protest and declare that I desire my
writings to be understood in accordance with the Symbolical Books of the
Church of the Augsburg Confession, and in no other sense.




Part I.


      Treating Of The Works Of The Six Days Of Creation, In General.



Chapter I.


                   Of Light, The Work Of The First Day.


    _God said, Let there be light; and there was light.—He covereth
    himself with light as with a garment.—God is light, and in him is
    no darkness at all._—GEN. 1:3; PS. 104:2; 1 JOHN 1:5.


In those words in Job 38:19—“Where is the way where light dwelleth? and as
for darkness, where is the place thereof?” it is intimated that the nature
of light is very difficult to be explained, and that its original is not
to be comprehended by finite understandings. For though we know something
of it by means of sight, yet it is but little; however, let us employ that
little to promote the glory of God.

2. First, then, we say that light is a noble, subtle, and pure principle,
separated from the darkness in the morning of the creation, when God
“commanded the light to shine out of darkness.” 2 Cor. 4:6. By this the
world is enlightened and comforted, and all its beautiful variety is
distinctly known and apprehended. By this, as some think, the light of
life was conveyed into the great world, incorporating itself with every
creature. From this pure brightness and glorious splendor, light and
beauty flowed into the sun, constituting it thereby the great luminary of
the day, which it governs and directs. Jer. 31:35. Whence, also, the
Creator himself calls the light _day_. Gen. 1:5, 14.

3. But as it is the duty of a Christian to contemplate the works of God
with spiritual eyes, so as therein to see the Creator, and by the work be
led to praise the Maker; let us take a nearer view of this subject, and
see how the light and the sun bear witness of God and Christ.

4. And the first conclusion that naturally presents itself is this: If God
created so beautiful, refreshing, enlivening, clear, and shining a light;
how much more lovely, comfortable, and refreshing a light must _He_ be
_himself_? Therefore, the commentator upon St. Dionysius, to the question,
“Why God first of all created light?” answers—Because from his own
essential light, the visible light almost naturally proceeds, as that
which bears the nearest resemblance to his own nature; and therefore he
calls light, a little after, “the image of the goodness of God;” adding,
that the light in God was transcendent and above comprehension; in angels
and men, intelligible; in the sun, visible.

5. And, whereas God made the light, in order that the true external form
and beauty of the creatures might be distinctly seen and apprehended, it
follows that there is also another secret or concealed light, by which the
internal form of the creatures may be likewise known, and from which
nothing can be hidden. And this light is the eternal wisdom of God, which,
being compared with the natural and created light, has been fitly called
the brightness of the everlasting light.

6. Of this St. Dionysius writes in these words. “As the visible light
directs, governs, and fills the visible world; so the incomprehensible and
heavenly light, fills and enlightens all heavenly spirits. It also
purifies the soul from darkness and error, and brings it into communion
with the light of God. It is at first no more than a twilight, or faint
glimmering of light; but when it is tasted, loved, and desired, then, in
proportion to our love, it increases more and more unto the perfect day.
Wherefore this transcendent light exceeds all lights, being, as it were,
the centre and fountain of them all. From its fulness it enlightens all
spirits; and, being the original of all light, it comprehends under it all
the degrees of spiritual, angelical, rational, and natural light. And as
ignorance separates deluded souls from the light; so the presence of this
divine light, collects, unites, perfects, and delivers from ignorance and
error, all that are enlightened by it: it converts them to the truth,
reducing their various imaginations to the standard of pure and simple
truth, and fills their souls with pure and uniform light.” Thus far St.
Dionysius.

7. In the light of the sun, also, shines forth the pure, deep, and ardent
love of God. For whom did he create the sun? Certainly not for himself,
for he needeth not the sun, nor any other created light, being himself a
light infinite and eternal. It was for our sakes, therefore, that he
created it; so that every ray of light proceeding from the sun, is indeed
a ray of divine love towards mankind.

8. And as the eternal wisdom of God is likewise a bright sun, clearly
discovering his mercy and beneficence; therefore, according to the nature
and properties of the visible sun and light, it may also be called, an
image of the divine goodness.

9. The created light determines the order, figures, and distinctions of
all created things; for without it, the whole world would be nothing but
darkness and confusion. So that upon this account also, the light is an
image of the divine wisdom.

10. The created light, by its brightness and splendor, causes everything
to turn to it; so the goodness of God draws all things to itself, as the
centre and principle of all things.

11. The light of the sun is pure and spotless; so is the love of God
towards mankind. Hence also the divine wisdom, being a spotless light, is,
agreeably to this property of the sun, the spotless mirror of the divine
majesty.

12. As the light flows plentifully and freely from the sun; so the love of
God descends plentifully upon us. As the sun shines freely upon all,
without respect of persons; so the divine love overflows upon all mankind.
As the light proceeds from the nature and essence of the sun; so does the
love of God flow from his very nature and essence.

13. Moreover, as God created the external light for the world and visible
bodies; so it is worth inquiring, whether he did not at the same time
provide an inward and spiritual light for the soul. For God took not less
care of the soul, than he did of the body. Now this light of the soul is
God the Father, Jesus Christ, and the Holy Ghost, the ever blessed and
undivided Trinity, by whom our understandings are enlightened through
faith. “Arise, shine; for thy light is come, and the glory of the Lord is
risen upon thee.” Isa. 60:1.

14. Now as the sun enlightens the world, so does Christ enlighten the
soul. “That was the true Light, which lighteth every man that cometh into
the world” (John 1:9); and is, therefore, called by the prophet Malachi,
“The Sun of righteousness.” Mal. 4:2. St. James calls God, “the Father of
lights.” James 1:17. The Holy Ghost appeared upon the Apostles in the form
of fiery tongues (Acts 2:3); and from this eternal light proceeds the
light of grace, the light of wisdom and divine knowledge, the light of
truth and life, the light of joy and consolation, the light of God’s
countenance, the light of faith and all Christian virtues.

15. This light is the chief beauty and glory of the creatures. God is said
to be clothed “with light as with a garment.” Ps. 104:2. “The glory of the
Lord” (Luke 2:9), is also the beauty of the blessed saints and holy
angels. The highest majesty and glory of the elect in the other world,
will consist in light and splendor. “The righteous shall shine forth as
the sun in the kingdom of their Father” (Matt. 13:43; Dan. 12:3); which is
also expressed in the appearance of the woman clothed with the sun. Rev.
12:1. Lastly, as the light is the greatest ornament of this visible world;
so the everlasting light shall be the chief glory of the heavenly
Jerusalem. Rev. 21:11.

16. The more light any creature has, the more noble it is. This appears
from the angels, the sun, moon, stars, and precious stones. So virtue
itself is a most glorious light, and all the redeemed in the next world,
shall be full of light and glory, and accordingly shall be distinguished,
as “one star differeth from another star in glory.” 1 Cor. 15:41.

17. Light is refreshing: and who can doubt but, when the day of eternal
light arrives, the blessed saints shall be refreshed with joy unspeakable?
Without question, the light of the everlasting Sun of righteousness shall
give us infinitely more delight and joy, than this created sun, which only
gives light to a world of misery and sorrow.

18. The light awakens those that sleep; so Christ, our light, rouses us
from the sleep of sin. “Awake, thou that sleepest, and Christ shall give
thee light.” Eph. 5:14.

19. The light directs the traveller in his way: so saith Christ—“I am the
light of the world; he that followeth me, shall not walk in darkness, but
shall have the light of life.” John 8:12; 13:46.

20. Moreover, as light has a vital power in it; so in Christ, our light,
“was life; and the life was the light of men.” John 1:4. “The Lord is my
light and my salvation; he is the strength of my life.” Ps. 27:1.

21. As the light cannot be seen but by itself; so God cannot be known but
by Himself: “In thy light shall we see light.” Ps. 36:9.

22. As the external light chases away the darkness, and the spirits of
darkness; so Christ, who is the light of God in us, chases away unbelief,
and all the works of darkness and Satan. God must speak the word in us, as
he did at the first creation, “Let there be light!” or we shall for ever
remain in darkness. This made the Psalmist say, “Thou wilt light my
candle; the Lord will enlighten my darkness.” Ps. 18:28. “To give light to
them that sit in darkness, and in the shadow of death.” Luke 1:79. “I saw
an angel come down from heaven; and the earth was lightened with his
glory.” Rev. 18:1.

23. When the daylight is gone, the moon, regent of the night, arises with
a pale lustre: so, without the light of Christ, man is nothing but
darkness; and the boasted light of reason is but dim obscurity.

24. And as he would be called foolish, who preferred being enlightened by
the moon, rather than by the sun; so are they much more foolish, who
prefer the wisdom of this world, to the eternal wisdom of God in Christ
Jesus. And as none but a madman would make use of the light of a candle in
sunshine; so no man in his senses would think himself more enlightened by
worldly wisdom, than by the divine wisdom. Strange madness! that a man
should expect more light from the creature, than from the Creator, the
Father of lights, God blessed for ever! Whosoever duly apprehends my
meaning, has in him the beginning of the divine, eternal, and heavenly
wisdom, which is the subject of the whole 119th Psalm.

25. As the sun is the ornament of heaven, so Christ is the ornament of his
church, and of the new heaven, and new earth in their future glory, where
it will be manifested to all the elect, that he is “the brightness of his
Father’s glory, and the express image of his person.” Heb. 1:3; Col. 1:15.

26. As dwellings are pleasant, in proportion as they receive the light, so
“God dwelleth in light.” 1 Tim. 6:16. And the heavenly Jerusalem is
described as full of sweet and refreshing light. “It hath no need of the
sun, neither of the moon, to shine in it: for the glory of God enlightens
it, and the Lamb is the light thereof.” Rev. 21:23.

27. Ah the light makes all things clear and plain; so there is nothing in
heaven or in earth, no spirit, no being, nor the very thoughts of the
heart, that can be hidden from the light of divine wisdom. Heb. 4:12, 13.
Hence the Psalmist says, “Thou hast set our iniquities before thee, our
secret sins in the light of thy countenance.” Ps. 90:8. And “Thou
understandest my thought afar off.” Ps. 139:2.

28. As the light communicates itself to all creatures, and diffuses itself
over the world; so God communicates himself to all creatures, particularly
to men, delighting most of all in doing them good.

29. Lastly, the light and sun are a witness of the glorification of our
souls and bodies at the resurrection. The glorification of our souls is,
indeed, in some degree accomplished in this life by the Holy Spirit,
according to the words of St. Paul, “We all, with open face beholding as
in a glass the glory of the Lord, are changed into the same image from
glory to glory, even as by the Spirit of the Lord.” 2 Cor. 3:18. These,
however, are but the imperfect beginnings, and first glimpses of eternal
happiness; but hereafter both soul and body shall be clothed with
everlasting light and glory. Hence St. Paul says, “There is one glory of
the sun, and another glory of the moon, and another glory of the stars: so
also is the resurrection of the dead.” 1 Cor. 15:41, 42. “They that be
wise shall shine as the brightness of the firmament; and they that turn
many to righteousness, as the stars forever and ever.” Dan. 12:13.

30. Of this we find an image in the transfiguration of our Lord, when “his
face did shine as the sun, and his raiment was white as the light.” Matt.
17:2. This was the heavenly brightness the splendor of the everlasting
Sun. So the face of Moses shone like the brightness of the sun, so that
the children of Israel could not look upon him. Exod. 34:29; 2 Cor. 3:7.
And this was the consequence of only a few days passed in the divine
presence. How great then must that glory be, which will be the result of
our eternal union and converse with him! The lustre of the face of Moses
was terrible to look on, but the glory of Christ was refreshing and
comfortable.

31. Rev. 1:14, 16. The eyes of him that had the seven stars in his hand,
were “as a flame of fire.” And the same Jesus Christ, who is the eternal
light, shall so glorify us at the last day, that our whole bodies shall
shine like lightning. Matt. 6:22; Luke 11:36.



Chapter II.


                  Of Heaven, The Work Of The Second Day.


    _See_ GEN. 1:6-8; PS. 104:6; PS. 19:1.


Who can doubt that the admirable and pure structure of heaven, with all
its wonderful properties, is a strong evidence and witness of God? “What
are heaven and all the beauty of nature” (says one of the ancients), “but
an illustrious mirror, in which we view the wonders of their Maker.” For
if God created all so pure, so glorious, and so firm, that our weak
understandings cannot comprehend or explain it; how pure, how glorious,
eternal, spiritual, unutterable a Being must that God be who created all?
And if He has made so glorious a heaven over men, during their short abode
here; how much more illustrious a mansion has he not reserved for us
hereafter in the region of life and immortality? Hence St. Paul tells us,
“We know that if our earthly house of this tabernacle were dissolved, we
have a building of God, a house not made with hands, eternal in the
heavens. For in this we groan, earnestly desiring to be clothed upon with
our house which is from heaven.” 2 Cor. 5:1, 2.

2. As to the stupendous height and compass of heaven, to which the earth
is in comparison no more than a single point; how does it suggest to us
the immense and unsearchable power and wisdom of God? “For as the heavens
are higher than the earth, so are my ways higher than your ways, and my
thoughts, than your thoughts, saith the Lord.” Isa. 55:8, 9. Does not its
circular roundness remind us of the eternity of God? For of both there is
neither beginning nor end. Does it not also tell us of his omnipresence?
For as the heaven surrounds and encompasses all things, so does the God of
heaven support and comprehend all his creatures. “Who hath measured the
waters in the hollow of his hand, and meted out heaven with the span, and
comprehended the dust of the earth in a measure, and weighed the mountains
in scales, and the hills in a balance?” Isa. 40:12.

3. And as, in a circle, no part can be called upper and lower; so God
fills all things equally. Heaven and earth are full of the majesty of his
glory; “He is not far from every one of us; for in him we live, and move,
and have our being.” Acts 17:27, 28. For though there are antipodes and
many other creatures under us, as is demonstrable from the figure of the
earth; yet by the wonderful power of God the heaven is everywhere over our
heads, and we look up directly towards it, by reason of its immensity.

4. Does not also the firmament of heaven remind us of the constant,
eternal, and immutable truth of God and his Word? For who is it that
supports the heaven? Where are the pillars that sustain it? Or how does it
hang, but upon the word of God? “The pillars of heaven tremble,” saith
Job, “and are astonished at his reproof. He holdeth back the face of his
throne, and spreadeth his cloud upon it.” Job 26:9, 11. And if by his word
he has so strongly fixed the heavens, who can doubt that he will keep his
word and promise to us forever and ever? If he support the heavens by the
word of his power, doubt not but he will also support, protect, and
preserve thee forever.

5. But, from this created heaven, learn to raise thy thoughts to the
spiritual heaven (1 Kings 8:27), “where are fulness of joy and pleasures
forever more.” Ps. 16:11. This St. Paul calls “paradise, and the third
heaven” (2 Cor. 12:2, 4); and “the glory into which Jesus Christ was
received.” 1 Tim. 3:16. This our Lord himself calls “his Father’s house,
where he prepares a place for us” (John 14:2); and lastly, it is called,
“the heaven of heavens.” 1 Kings 8:27.

6. Moreover, by meditation upon this external, transient heaven, thou
mayest learn to descend into thyself, into thine own heart and soul; for
there also is heaven, and the habitation of God. “For thus saith the high
and lofty One that inhabiteth eternity, I dwell with him that is of a
contrite and humble spirit, to revive the spirit of the humble, and to
revive the heart of the contrite ones.” Isaiah 57:15.

7. Let this external heaven lead thee to the new heaven, of which St.
Peter speaks: “We, according to his promise, look for new heavens, and a
new earth, wherein dwelleth righteousness.” 2 Peter 3:13. For though this
visible heaven was created in such purity, by God, as not to be subject to
corruption; yet “the heavens are not clean in his sight.” Job 15:15.
Therefore, “they shall pass away,” as St. Peter tells us. 2 Pet. 3:10. And
“they shall perish, and wax old like a garment, and as a vesture shalt
thou change them, and they shall be changed.” Ps. 102:27. “I saw a new
heaven and a new earth: for the first heaven and the first earth were
passed away. And he that sat upon the throne said, Behold, I make all
things new.” Rev. 21:1, 5. “Behold, I create new heavens, and a new earth:
and the former shall not be remembered, nor come into mind.” Isa. 65:17.
How beautiful, how illustrious will be this city of God, this heavenly
Jerusalem, whose builder and maker is God! Or who can declare the glory of
that happy place? “Eye hath not seen, nor ear heard, neither have entered
into the heart of man, the things which God hath prepared for them that
love him.” 1 Cor. 2:9. Hence the Evangelist St. John describes the new and
heavenly city by all the precious and costly things in nature. See Rev.
21:11, 18-21. In a word, this is that heaven in which “God will be all in
all.” 1 Cor. 15:28.



Chapter III.


 Of The Separation Of The Waters From The Dry Land, The Work Of The Third
                                   Day.


    _God said, Let the waters under the heaven be gathered together
    unto one place, and let the dry land appear. And God called the
    dry land, earth._—GEN. 1:9, 10. _The earth is full of the goodness
    of the Lord._—PS. 33:5; 104:24.


The earth is a heavy and gross substance, separated from the waters, and
fixed by the power of God to be the receptacle of all the heavenly
influences. This globe hangs in the air by the power of the Almighty, and
is replenished with the vital seeds of all trees, plants, and vegetables.

2. The stupendous structure and foundation of the earth is a most
wonderful witness of the power of God. For by what pillars is the earth
supported? Or where are its foundations?

3. Some have disputed whether the dry land be founded in the waters; or
whether, as being the heavier substance, it sink to the lowest place so as
to be the foundation of the waters.

4. The patrons of the first opinion build upon these testimonies: “He hath
founded it upon the seas, and established it upon the floods.” Ps. 24:2.
And, “He stretched out the earth above the waters.” Ps. 136:6. To which
may be added the testimony of St. Chrysostom, that “God laid the
foundation of the earth upon the water.”

5. Others assert the contrary, 1. Because the earth is heaviest, and
therefore sinks to the lowest place, where it naturally remains fixed and
immovable; for if the earth should move out of its place, it must move
upwards, which is contrary to nature. And for this they quote, “Who laid
the foundations of the earth, that it should not be removed for ever.” Ps.
104:5. 2. They allege the experience of seamen, who sound the bottom of
the sea; and explain those passages of the Psalms which mention the
separation of the waters of the dry land, as Moses describes it. Gen. 1:9.

6. But on what does this vast terraqueous globe depend? Who bears it up?
Where are the pillars of it? “He hangeth the earth upon nothing,” (Job
26:7), saith Job. For it hangs in the midst of heaven, borne up in the
air, begirt with the waters, “Thou coveredst it with the deep as with a
garment.” Ps. 104:6. The air and water support one another; the clouds,
though vast masses of water, are yet supported by the air from falling;
for the power of sustaining is a property of the air. “He bindeth up the
waters in his thick clouds, and the cloud is not rent under them.” Job
26:8.

7. The stability of the earth in the waters, and in the centre of the vast
expanse of air, is a very clear argument of the divine omnipotence; “Where
wast thou (saith the Lord to Job), when I laid the foundations of the
earth? Who hath laid the measures thereof? Who laid the corner-stone
thereof?” Job 38:4-6. Thence, we learn, that the foundation of the earth
could not be comprehended by human understanding, but must be counted
among the infinite wonders of Omnipotence. “Therefore,” saith the
Psalmist, “will not we fear, though the earth be removed, and though the
mountains be carried into the midst of the sea; though the waters thereof
roar and be troubled; though the mountains shake with the swelling
thereof?” Ps. 46:2, 3. And that this is an argument of the wisdom of God
is plain from Prov. 8: 29, 30; where wisdom says of herself, “When he
appointed the foundations of the earth, I was with him, etc.”

8. And this is the earth of which the Psalmist says, “God hath given it to
the children of men.” Ps. 115:16. But though, as to its external form, it
appear to be a hard, dead, dry, and cold mass, yet is it in truth,
enriched by God with a wonderful variety of blessings, fruitful energy,
and seminal virtues. These never rest; but are always active to produce
fruits, adorned with agreeable forms, odors, tastes, and colors, with
external signatures of their inward virtues and qualities.

9. So, then, from the earth proceed all the varieties of plants and
vegetables, having exchanged their old attire for a new and delicate
dress. The tattered garments of the preceding year being decayed and dead,
they come forth with exquisite beauty, odor, and color, and, as it were,
preach to mankind in words such as these: “Look upon us, ye unbelieving
sons of men; we were dead, and are now alive again. We have laid aside our
old garments and bodies, and are now renewed. Do ye also imitate us; ’put
off the old man, and put on the new’ (Eph. 4:22-24); being renewed in your
eternal fountain and original, which is God, your Creator, in whose image
ye were created. If ye do this, then in the day of the righteous judgment
of God, when ye have lost your old bodies, ye shall, like us, come forth
out of the earth (1 Cor. 15:42), with new bodies, clothed with immortal
glory, of which our new-born beauty is but a faint resemblance. And whilst
ye are in this world, take not too much thought for the body. Matt. 6:25,
etc. Consider us, whom the God of nature has annually, for so many
thousands of years since the first creation to this time, provided with
beautiful clothing, as an argument of his bounty and goodness. Consider
our virtues and qualities, which are given not for our, but for your
benefit; we bloom and blossom, not for our good, but yours; yea, the
blessing of God blossoms through us.”

10. Among the vegetables, also, a man may discern many thousands of
witnesses of the goodness and omnipotence of God. Here we have a perfect
collection of drugs and simples, an admirable and complete herbal; yea, a
living one, not furnished with faint draughts and dead pictures; but
graved with living characters and impressions, to be read by every curious
spectator, but not to be fully understood by any, except by Him that made
them. And till we come fully to understand their divine signatures, we
cannot so perfectly know the wonders of Providence contained under them.

11. Every herb and plant has its proper signature, which is nothing less
than the inscription and handwriting of God, whereby he has most
wonderfully and beautifully distinguished them all according to their
virtues and qualities; and in many of them, the outward form is a token of
their inward virtues. The turf we tread upon is furnished both with food
and medicine. Yea, in the smallest grain or seed is manifested the
unsearchable wisdom of God. He has created nothing in vain, and the
minutest part of the creation is not to be overlooked or despised, since
we know not the thousandth part of its virtues.

12. But if from their external forms we descend to their internal, and
extract their spirit by chemical processes, separating that pure essence,
which being full of high medicinal virtue, is lodged by God in the outward
body, as a diamond in a casket, then, indeed, we shall truly taste the
goodness of God in the virtues of his creatures, and bless him with a
grateful heart, for the many comfortable medicines which he has provided
for miserable man.

13. Consider, moreover, how the bountiful Creator has provided not only
for man, but also furnished “food for all flesh.” Ps. 136:25; 145: 15. He
causeth the grass to grow for the cattle, and herb for the service of men,
“that he may bring forth food out of the earth, and wine that maketh glad
the heart of man.” Ps. 104:14, 15. So that we may properly call the earth
the treasury or storehouse of God, in which are laid up a variety of
blessings both for man and beast: upon which account the Psalmist says,
“the earth is full of the goodness of the Lord.” Ps. 33:5.

14. A very wonderful effect of this divine goodness is, that _bread_
sustains the whole body, so that in one single morsel is contained the
nourishment of all the members of the body. And because of this nutritive
quality that is in bread, therefore, the eternal Son of God calls himself
the “bread of life” (John 6:35); denoting his power of nourishing and
sustaining the _whole man_, body, soul, and spirit.

15. It is no less wonderful, that the greatest tree, with its root, trunk,
boughs, leaves, seed, flowers, and fruit, should be contained in a very
small seed; and that every year the same plants and trees, with their
respective fruits and seeds, should appear in their proper order and
season. All this must be resolved into the principle of the seed,
containing in it all those powers, which successively display themselves
in so great a variety of size, thickness, height, and breadth.

16. Notice also, how the grass, upon which the cattle feed, becomes food
for man; being converted into the milk and flesh of the creatures that eat
them. Even our beds and clothes grow out of the earth, since both sheep
and birds live upon the fruits of it.

17. I shall not in this place speak particularly of trees and plants:
otherwise, perhaps, I should have taken notice of the fig-tree which was
accursed by our blessed Saviour (Matt. 21:19); of the olive-tree, whose
leaf the dove brought into Noah’s ark (Gen. 8:11); of the palm-tree, to
which the flourishing state of the righteous is compared (Ps. 92:12); of
the cedars, and of the spices, of which Moses made the holy ointment
(Exod. 30:23); of the generous spikenard, which is a type of the Holy
Spirit, and of the resurrection of the dead, being used in embalming
bodies, in order to preserve them from putrefaction; of the vine, and
various vegetables; from which the Holy Ghost draws beautiful similitudes,
designed to illustrate and explain to us the mysteries of the kingdom of
God.

18. Of the fruitfulness of the earth, David speaks thus: “Thou visitest
the earth, and waterest it: thou greatly enrichest it with the river of
God which is full of water: thou preparest them corn, when thou hast so
provided for it. Thou waterest the ridges thereof abundantly; thou
settlest the furrows thereof: thou makest it soft with showers: thou
blessest the springing thereof: thou crownest the year with thy goodness,
and thy paths drop fatness.” Ps. 65:9-11. That is, every month produces
its peculiar fruit out of its treasury, the bosom of the earth.

19. This natural fertility of the earth has been very much restrained by
the curse of the Almighty; hence the tares which choke the good corn.
“Cursed is the ground,” saith God, “thorns and thistles shall it bring
forth to thee.” Gen. 3:17, 18. Fruitfulness, therefore, must be regarded
and prayed for, as the gift and blessing of God, without which, a man can
neither plough, sow, nor plant with success: “for it is God that giveth
the increase.” 1 Cor. 3:6. Thus we are to understand the words, “A
fruitful land turneth he into barrenness, for the wickedness of them that
dwell therein.” Ps. 107:34.

20. Let our meditations on the fruitfulness of the earth, carry our
thoughts to that new earth which we expect, “wherein dwelleth
righteousness.” 2 Pet. 3:13. There the curse, to which the present earth
is in bondage, shall have no place; it shall be the region of perfect
blessedness and life eternal. This is the new paradise, full of celestial
sweetness, joy, and pleasure: then shall we truly sing this song, “the
flowers appear on the earth.” Cant. 2:12.

21. I come next to the mountains, which by their height and beauty are no
small ornament to the earth. The mountains are, in a more particular
sense, the treasury of God, in which all kinds of metals are prepared.
They are, as it were, so many chemical furnaces, in which the matter of
all metals and minerals is separated and matured. It has been observed,
that the best simples grow upon high mountains; and whensoever they are
transplanted into gardens, they degenerate and lose their virtue. Hence it
was said of Hippocrates that the herbs which he used in the practice of
medicine, were generally gathered from hills and mountainous places.

22. The mountains ought to remind us both of the protection of God (and so
the expression is used in Scripture—“I will lift up mine eyes unto the
hills, from whence cometh my help;” Ps. 121:1); and also of the Church of
God. “The mountains shall bring peace, and the little hills by
righteousness.” Ps. 72:3.

23. Under this head, also, we may consider the springs and rivers of
waters that run through the valleys, adorning, enriching, and beautifying
the earth. For though, in strict propriety, the fountains belong to the
work of the fifth day; yet the royal Prophet couples the mountains and
springs together, because the rivers arise from the hills. Ps. 104:10.

24. Solomon tells us, “All the rivers run into the sea; yet the sea is not
full; unto the place from whence the rivers come, thither they return
again.” Eccles. 1:7. Though the waters, passing out of the sea through the
earth, are sweetened by percolation; yet they do not everywhere break
forth, nor form springs in all places, but according to the order and
appointment of God. So saith the Psalmist, “He sendeth the springs into
the valleys.” Ps. 104:10. And their continual streams are not only a great
blessing, and a miracle of divine power, but are also an apt
representation of eternal life.

25. If God take so much care of the beasts of the earth, shall he not much
more take care of us? If “the beasts of the field cry unto him, when the
rivers of waters are dried up” (Joel 1:20), how much more ought we to call
upon him in all our distresses? And, whereas, those places are generally
most pleasant, where there is the greatest plenty of springs and rivulets:
so thither the birds generally resort, and “sing among the branches.” Ps.
104:12. It is as if God had taken care to fill even the forests with their
music, that so every place might resound with his praises, and that man
might learn, even from the animals, that not only himself, but all
creatures were made to praise and glorify God.

26. Natural fountains, of which some are well known as possessing healing
virtues, should remind us of the fountain of grace and salvation, the
water of life, even Jesus Christ. “With joy shall ye draw water out of the
wells of salvation.” Isa. 12:3. “With thee is the fountain of life; in thy
light shall we see light.” Ps. 36:9. “Ho! every one that thirsteth, come
ye to the waters.” Isa. 55:1. “The Lamb which is in the midst of the
throne shall feed them, and shall lead them unto living fountains of
waters, and God shall wipe away all tears from their eyes.” Rev. 7:17.

27. The 104th Psalm, which gives us a beautiful account of the work of the
third day, takes particular notice of seven illustrious creatures of God,
all proceeding from the earth, and all capable of a spiritual sense.
First, he speaks of the earth in general; that God laid its foundations,
divided it from the waters, adorned it with mountains, and watered it with
springs. Thence descending to particulars, he takes notice of its
remarkable productions. 1. The dew, wherewith He waters the mountains. 2.
The grass. 3. Bread. 4. Wine. 5. Oil, or balsam. 6. The fruits of trees.
7. Birds and beasts: all which are plainly expressed in the 104th Psalm.

28. Thus he speaks: “He watereth the hills from his chambers: the earth is
satisfied with the fruit of thy works.” Ps. 104:13. Thus we often see with
admiration, the clouds hovering upon the mountains, and dropping showers
of plenty upon the hills, as “the bottles of heaven” (Job 38:37); and then
God doth truly water the hills from above. Sometimes, also, he sends his
dew, refreshing them with great plenty. Thus were continually watered
little Hermon, in Judea, and the mountains of Gilboa, where Saul and
Jonathan, his son, were slain. Therefore David said, “Ye mountains of
Gilboa, let there be no dew, neither let there be rain upon you.” 2 Sam.
1:21.

29. It is the property of dew to make the ground rich and fruitful, and to
refresh the flowers scorched with excessive heat; whence, at last, the
bees by wonderful art draw their honey. Sometimes we see a sort of
honey-dew lying upon the leaves, as did the manna heretofore. Just so the
Gospel is like a spiritual honey, the dew of the Holy Spirit.

30. It is not without reason that peace is compared to dew. Ps. 133:1, 3.
For as the dew is generated by the morning, so peace proceeds from Jesus
Christ, who is himself the morning star, and the Prince of peace. Where
Christ liveth, reigneth, and worketh, there is perpetual peace. “The
kingdom of God is righteousness, and peace, and joy in the Holy Ghost.”
Rom. 14:17. “Blessed are the peacemakers, for they shall be called the
children of God.” Matt. 5:9. Such are begotten of God, as the dew is of
the morning; and as the dew makes all things lively, fresh, and
flourishing, so also does peace; which, therefore, every good man ought to
beg of God, the Father of peace.

31. And whereas, in the last place, it is said that “the earth is
satisfied with the fruit of God’s works,” it suggests that the Word of God
the Creator, is still as powerful and efficacious as formerly it was, when
he spake the word, saying, “Let the earth bring forth grass, the herb
yielding seed, and the fruit tree yielding fruit.” So that all things,
from the beginning of the world to this day, spring from the Word of God,
as from an eternal root of divine blessing.

32. Secondly, the Psalmist says, “He causeth the grass to grow for the
cattle.” Verse 14. Nor is that the least of God’s blessings; for how could
so many wild as well as tame beasts, that minister to the necessities of
man, subsist, were the grass to fail? And it is wonderful that when, in
very dry weather, one would not think there could be grass enough to
support the beasts that are to eat it, yet they still live upon it. Thus
it seems to grow as much by night as it is eaten by day.

33. Hence, we learn how merciful God is to mankind, and how liberally he
provides for our necessities; and, though the grass may seem to be the
least and meanest of all the blessings of God, yet we cannot be
sufficiently thankful for it. So true is it that the least of God’s
blessings exceeds our highest gratitude.

34. The grass may also furnish us with proofs of the Divine Providence. 1.
He that considers that God takes care of the grass of the ground, cannot
question, but that he takes much more care of him and his affairs,
according to Matt. 6:30. 2. It may put us in mind of our own vanity. For
“all flesh is grass, and all the goodliness thereof is as the flower of
the field.” Isa. 40:6. 3. It may also minister comfort under afflictions
and persecutions, according to Psalm 37:1, 2. “Fret not thyself because of
evil-doers, neither be thou envious against the workers of iniquity; for
they shall soon be cut down like the grass, and wither as the green herb.”

35. Thirdly, “Herb for the service of man: that he may bring forth food
out of the earth: and bread, which strengtheneth man’s heart.” Ps. 104:14,
15. Now the very notion of bread implies in it a great variety of divine
blessings. First, it reminds us of God’s paternal affection towards us;
for a father naturally cares and provides for his children. So Matt. 7:9,
“What man is there of you, whom if his son ask bread will he give him a
stone?” Let us remember, then, that God is our Father; and that we are
needy and indigent creatures, subject to infirmities and necessities. So
that our very hunger and thirst are so many monitors to lead us unto God;
and every morsel of bread we eat, should put us in mind of the paternal
affection and goodness of God.

36. (2) Let us admire and reverence the wise dispensation of Providence,
which assigns to every man his convenient portion of bread, so that no man
has reason to complain that he is forgotten before God. Heb. 13:5.

37. (3) From bread we may learn the wisdom of God. In Psalm 104:14, God is
said “to bring forth herb for the service of man, that he may bring forth
food (or bread) out of the earth.” The bread which we eat is, at first,
nothing but grass, which, growing up into ears, and into the perfect
grain, supplies us with bread, which at last is converted into our body
and blood. This miraculous operation gives us an image of our creation;
forasmuch as even to this day he makes the flesh and blood of man out of
the earth; so that we may properly call it our mother, and say that “in
God we live, and move, and have our being.” Acts 17:28. The nutritive
virtue of bread is the Word of God. If God should withdraw it, then all
flesh and blood would wither and decay as a flower, or as the grass of the
field. Therefore, man doth not live by bread alone. Matt. 4:4; Deut. 8:3.

38. The specific property of bread is indicated in these words; “Bread,
which strengtheneth man’s heart.” Ps. 104:17. Every other kind of food, by
being daily eaten, becomes unwelcome to us; but bread never does. So that
bread is a universal food, and seems to contain in it all the nutritive
qualities of every other sort of food, all of which borrow their virtues
from it; as the planets derive their light from the universal luminary,
the sun. And this we may conceive to be the reason of the great virtue
there is in bread, that, being the most common and ordinary food, every
man might find in it wherewithal to support life, though he should have
nothing else. In a word, whatever we eat or drink, ought to be looked upon
as a miracle of divine wisdom and goodness.

39. Lastly, the strengthening faculty of bread, puts us in mind of “the
bread of life,” which is Christ. So we read in John 6:35. “I am the bread
of life: he that cometh to me shall never hunger; and he that believeth on
me shall never thirst.” For in this bread of life, all the power of God is
contained; because “it pleased God that in him all fulness should dwell”
(Col. 1:19); “and that of his fulness have all we received, and grace for
grace” (John 1:16); and by him, “we might be filled with all the fulness
of God.” Eph. 3:19. Blessed is he that eateth this bread! Earthly bread
cannot save us from death, but he that eateth of Christ, the bread of
life, shall never die.

40. The fourth thing mentioned is “wine, that maketh glad the heart of
man.” Ps. 104:15. How wonderful is the love of God towards us, who is so
far from desiring to have us oppressed with sorrow, that he has provided
even natural means to refresh and comfort us! And as for the dejected and
broken spirit, he refreshes that by the generous wine of the Holy Spirit,
drawn from the living vine, the Lord Jesus Christ. This is the wine
mentioned in the Song of Solomon, “He brought me to the banqueting-house”
(Cant. 2:5); (or _house of wine_, as the margin reads it.) This was the
spiritual wine the holy prophets drank of (Isa. 12:2; 61:10; and Ps. 34:1;
63:11), which made them break forth into songs of joy and exultation.

41. Wine again was given by God to strengthen the sick. For wine has a
spirit in it adapted to quicken the vital motions of the heart. This is
another instance of the wonderful love of God; yet it serves to put us in
mind of a greater; namely, of that most generous wine which was pressed
from the bloody wounds of the true vine, the Lord Jesus Christ, and which
is the only sovereign remedy for the diseased soul. “He washed his
garments in wine, and his clothes in the blood of grapes.” Gen. 49:11.

42. Lastly, it was also given that the aged, whose lamp of life is almost
spent, might invigorate the languid flame, and make it burn the brighter.
This may put us in mind of the spiritual old age of the Church. For as the
sight, hearing, and all the other powers of nature, are broken by age; so
now faith is extinguished, charity is cold, hope languishes, and the whole
spiritual body of Christ decays every day more and more. “When the Son of
man cometh, shall he find faith on the earth?” Luke 18:8. But God promises
the faithful, that he will “renew their strength, that they may mount up
as eagles” (Isa. 40:31): and he declares, that he will “carry them even to
old age.” Isa. 46:4. To which also belongs that promise, “They shall still
bring forth fruit in old age; they shall be fat and flourishing.” Ps.
92:14.

43. The fifth thing is, “Oil to make his face to shine.” Verse 15. By this
we are to understand, the precious ointment used among the Jews, and other
Eastern nations, when they were more than commonly joyful, or intended to
treat their guests after the best fashion; and which diffused a wonderful
vigor through their whole bodies. In this sense we are to understand Psalm
23:5. “Thou anointest my head with oil.” So our blessed Saviour, when he
was entertained by Simon, was anointed with oil. Matt. 26:7. He upbraids
another of that name, a Pharisee, that he had not shown him the same
respect. “My head with oil (saith he) thou didst not anoint; but this
woman hath anointed my feet with ointment.” Luke 7:46.

44. So great was the virtue of these Eastern unguents, that they used them
in embalming the dead; and by that means preserved them many hundred years
from corruption; as appeared in the body of Alexander the Great, which was
found in the time of Augustus, as fresh as if it had been interred but
yesterday, though it had lain above three hundred years. And this balsam
is a proper representation of that oil, with which the Son of God,
according to his human nature, was anointed without measure. Hence the
Psalmist says, “Therefore God, thy God, hath anointed thee with the oil of
gladness above thy fellows” (Ps. 45:7): and “Of his fulness have all we
received” (John 1:16); which is nothing else but that unction by which he
teacheth us all things (1 John 2:20), and by which our souls shall be
presented before God wholly beautiful, and adorned with the gifts of the
Holy Spirit: “when this corruptible shall put on incorruption, and this
mortal shall put on immortality.” 1 Cor. 15:53.

45. The sixth thing mentioned is this, “The trees of the Lord are full of
sap: the cedars of Lebanon which he hath planted.” Ps. 104:16. There are
many remarkable things to be considered in trees; of which, two are more
particularly noticed in Holy Scripture. The first is, that, whereas, they
seem to be dead all the winter, yet upon the return of the spring, they
are full of sap, and produce, first, leaves, and afterwards, fruit, in a
manner truly wonderful, and such as no art can imitate. For where is the
artist, who from the juice of any vine, can form a grape? The birch-trees
so overflow with sap in spring-time, that men can tap them like a cask. In
Ferro, one of the Canary Islands, as it is said, there is no spring,
river, or rain; but there are certain trees, from the leaves of which
there drops so great a quantity of water, as is sufficient for the
inhabitants.

46. And whereas it is said that “the Lord hath planted them,” we must
understand it of his creating word (Gen. 1:12), by the power of which new
trees daily arise to supply the place of those that die or are cut down.
This blessing will abide in the earth as long as it lasts, because the
power of the Lord is the universal source of all things that arise out of
the earth. Now the trees, with their fruits, may remind us of that divine
charity which ought to be in us. For as these freely bestow their several
fruits upon man; so ought we to be affected towards God and towards one
another; “that we may be trees of righteousness, the planting of the Lord,
that he may be glorified.” Ps. 92:13. Lastly, they remind us of the tree
of life, with its fruits, even Jesus Christ crucified; of which, whosoever
eateth, shall live forever. Rev. 22:2.

47. Seventhly, the birds are a very great ornament of the earth. They
build upon the trees and help to furnish our tables. “There the birds make
their nests; as for the stork, the fir-trees are her house.” Psalm 104:17.
And “Knowest thou the time when the wild goats of the rock bring forth?
Who hath sent out the wild ass free? or who hath loosed the bands of the
wild ass? Gavest thou wings and feathers unto the ostrich? what time she
lifteth up herself on high, she scorneth the horse and his rider. Doth the
hawk fly by thy wisdom? Doth the eagle mount up at thy command, and make
her nest on high?” Job 39:1, 5, 13, 18, 26, 27.

48. From all this we may learn that God made not the earth to be desolate,
but has allotted its deserts and wildernesses to be inhabited by birds and
wild beasts, that his bounty to man, and his magnificence might be made
known by the multitude of his creatures; his omnipotence, by his works;
and his wisdom, by that infinite variety of distinct properties which he
has bestowed upon the creatures. “Every beast of the forest is mine, and
the cattle upon a thousand hills. I know all the fowls of the mountains;
and the wild beasts of the field are mine. If I were hungry I would not
tell thee; for the world is mine, and the fulness thereof. Will I eat the
flesh of bulls, or drink the blood of goats?” Ps. 50:10-13. What then is
the sacrifice that God expects? “Offer unto God thanksgiving; and pay thy
vows unto the Most High; and call upon me in the day of trouble; I will
deliver thee, and thou shalt glorify me.” Ver. 14, 15.



Chapter IV.


         Of The Sun, Moon, And Stars, The Work Of The Fourth Day.


    _See_ GEN. 1:14; PS. 104:19.


The stars are bright heavenly bodies, fixed in the firmament of heaven by
the word of the Most High. They enlighten the earth, distinguish the night
from the day, and adorn the heavens; and they are signs and tokens of
nature, of judgment, of mercy, of seasons, days, and years. 1 Cor. 15:41;
Gen. 1:14.

2. “Lift up your eyes on high,” saith God, “and behold who hath created
these things, that bringeth out their host by number: he calleth them all
by names.” Isa. 41:26. We ought, therefore, according to his command, to
contemplate these glorious works of his hands, and learn thence to admire
and adore the power and wisdom of him who made them. For “the heavens
declare the glory of God; and the firmament showeth his handywork.” Ps.
19:1.

3. With regard to the magnitude of the sun and moon, St. Basil thus speaks
in his sixth Homily upon the works of the six days: “I conceive that the
sun and moon are styled by Moses great lights, not only because they
exceed the lesser stars in magnitude; but because they are so exceedingly
large that they can fill not only the whole heaven, but even the earth and
seas with their light. And as they always appear equally large, both in
their rising and setting, it follows that they must be incredibly large;
because notwithstanding the whole breadth of the earth, they always appear
of equal size.”

4. If a man were to see a globe of fire as large as a vast mountain, or a
large city in flames, moving to and fro in the air, he would look upon it
with astonishment and terror. Now it is demonstrable that the globe of the
sun is many times greater than the earth; whence we may conjecture how
great and inconceivable a space in the heavens the sun must take up. Yea,
the least of the stars in the firmament of heaven are very vast in
compass, and are greater than the earth; and yet in the firmament there
are many thousands of these stars, which by reason of their vast distance
cannot be discerned by us with the naked eye.

5. Here human reason is at a stand; for no created mind can conceive of
the dimensions of heaven. Hence it is that the Holy Scripture, speaking of
God’s infinite compassion, compares it to the greatness of heaven. “For as
the heaven is high above the earth, so great is his mercy toward them that
fear him. As far as the east is from the west, so far hath he removed our
transgressions from us.” Ps. 103:11, 12. For though “the earth is full of
the goodness of the Lord” (Ps. 33:5), yet is the compass of it too small
to be compared with the infinite goodness of God. Hence the Holy Spirit
bids us look up to the height of heaven, furnished with innumerable
glorious bodies, all full of the goodness of God, and vastly larger than
this lower world.

6. Moreover, the incomprehensible greatness of the divine power is
manifested, not only in the bulk of the heavenly bodies, but also in their
constant and regular revolutions; for who can observe without wonder and
admiration, such prodigious bodies, not only pendent in the air, but
moving up and down in it with constant regularity? And how great and
incomprehensible a space must they have to perform their courses in, and
at the same time so determined and settled, that they never exceed their
appointed limits, nor interfere with each other in their revolutions?
David truly pronounces, that God “by wisdom made the heavens.” Ps. 136:5.
How excellent, how transcendently excellent must that wisdom be, which can
guide and govern the infinite host of heaven with such admirable order,
and call them all by their names?

7. It is wonderful also, that these vast shining bodies should have, as it
were, a motion in themselves, so that they cannot for one moment, stand
still in their courses; for the whole heavenly order would then be
disturbed, and the stars themselves, together with their motion, would
lose their vital power, even as men die, when the motion of their lungs
fails. The least star never stands still, but is perpetually in quick and
inconceivable motion.

8. If the motion of one planet only be so stupendous, what shall we say of
that innumerable multitude of stars, each of which has its particular
course and revolution? And if any man could but for an hour take a view of
all their distinct motions, he would be able to unfold to us very
surprising things.

9. The consideration of the motions and multitude of these stars may
remind us of those bright and invisible stars, the angels of God. This
seems to be hinted in the Revelation of St. John, where the Son of God
appears with seven stars in his hand (Rev. 1:16), which are the seven
spirits or angels sent forth into all the earth. To this the Book of Job
alludes, “When the morning stars sang together, and all the sons of God
shouted for joy” (Job 38:7): by which the writer leads us from the natural
stars to the holy angels. For if God has created so great a multitude of
stars, who can doubt that he has a much greater multitude of celestial
spirits, who praise him without ceasing?—“Praise ye him, sun and moon;
praise him, all ye stars of light.” Ps. 148:3.

10. The revolution of the heavens is, by the all-wise Creator, appointed
as the measure of time; in which appear the stupendous providence,
economy, and wisdom of God. To this head we are to refer the ages of the
world, and their distinct epochs, the ending of monarchies, the seventy
years of the Babylonish captivity, Daniel’s seventy weeks, the periods of
kingdoms, and the times of Antichrist, both in the book of Daniel and the
Revelation, with other things of the same nature, which wonderfully
confirm and illustrate the providence and wisdom of God. And whereas our
Saviour tells us, that “it is not for us to know the times or the seasons
which the Father hath put in his own power” (Acts 1:7); this is to be
understood of such a knowledge only as was foreign to the duty of an
apostle, not serving either to the edification of the church, or the
propagation of the Gospel. The words also may mean that no time or place
ought to be prescribed to our blessed Lord for the erecting and
establishing of his kingdom; of which he himself is the only proper judge.
Our business is only to be witnesses of his kingdom, and to do our best to
promote it, leaving the times and seasons to God alone. Moreover, the
disciples at that time, had wrong views of the nature and design of his
kingdom, and those words may be looked upon as a proper rebuke of their
erroneous opinions about a temporal kingdom.

11. And as for the times and seasons of our worldly affairs, even these
are under the disposal and direction of God, whensoever we devoutly submit
our concerns to him, begging his direction and assistance; as plainly
appears in the case of Abraham’s servant, who prayed to God, that he would
“send him good speed that day.” Gen. 24:12.

12. Our blessed Saviour argues with the Jews from those signs in the
heavens, which the common experience of the times had remarked (Matt.
16:2, 3; Luke 12:54-56), thereby leading them to observations of a higher
nature, and putting them in mind of those signs which were to usher in and
attend the appearance of the Messiah. The words in St. Matthew are these:
“When it is evening, ye say, It will be fair weather; for the sky is red.
And in the morning, It will be foul weather to-day, for the sky is red and
lowering. O ye hypocrites, ye can discern the face of the sky; but can ye
not discern the signs of the times?” So that our Saviour’s conclusion runs
thus: If ye attend to the natural signs, and by the face of the sky can
judge rightly of the weather, why do ye not attend to the signs of the
present period, and conclude that the times of the Messiah are come?

13. The words in St. Luke run thus: “When ye see a cloud rise out of the
west, straightway ye say, There cometh a shower; and so it is. And when ye
see the south wind blow, ye say, There will be heat; and it cometh to
pass. Ye hypocrites, ye can discern the face of the sky and of the earth;
but how is it that ye do not discern this time?” So that our Lord
concludes thus: As by the natural signs of heaven, ye judge rightly of the
weather, because ye see the effect follow; so by the signs and miracles
which ye see, ye ought to be convinced, that the Messiah is really come.
But, hypocrites as ye are, ye retain the one, and neglect the other,
though of the highest importance to you.

14. As to the operations of heaven, we must first observe, that they have
nothing in their own nature hurtful to mankind, as some pretenders would
persuade us; but that our sins and wickedness are the true cause why God
arms the creatures unto vengeance, and makes use of them to punish a
rebellious world. Thus he punished the sins of the old world by a rain of
forty days, which caused the flood. Gen. 7:12. And thus the sin of Sodom
drew down fire and brimstone from heaven. Gen. 19:24.

15. In the same manner we are punished even at this day; sometimes by
excessive heats; at other times by violent cold, rains, or drought; at
other times by thunder, hail, fire, insects, or infected air, which like
the fire that destroyed Sodom and Gomorrah, fall from heaven. But as the
Egyptian plagues had no power over the children of Israel (Exod. 8:22), so
these punishments never hurt the children of God, if they live in his
faith and fear. Thus it is said, “The Lord is thy shade upon thy right
hand; the sun shall not smite thee by day, nor the moon by night.” Ps.
121:5, 6. The same Psalm advises us, to “lift up our eyes unto the hills,
from whence cometh our help,” that by the grace and favor of God we may
escape these evils.

16. And as God makes use of the heavens and heavenly bodies, as
instruments of vengeance against the wicked, so he employs them sometimes
as means of protection and blessing to the righteous. Thus we read, “They
fought from heaven; the stars in their courses fought against Sisera”
(Judg. 5:20): not unlike to which, is the story of the Emperor Theodosius,
whose enemies were routed by a sudden tempest of wind and rain.

17. The productions of heaven God in his due time dispenses out of his
treasures, for the benefit and advantage of this lower world; God so
disposing and ordering things, that the inferior creatures receive of the
superior, and all nature hangs together, as it were, in one chain. And
this connection of nature and providence is finely described by the
prophet Hosea, “It shall come to pass in that day, saith the Lord, I will
hear the heavens, and they shall hear the earth; and the earth shall hear
the corn, and the wine, and the oil, and they shall hear Jezreel.” Hosea
2:21, 22. In this place the prophet presents us with the entire order of
nature, beginning at the first cause, which is God. “I (saith he) will
hear the heavens,” namely, when, in the great drought, the heaven shall
scorch with excessive heat, and the channel of the heavenly influences
shall, as it were, be dried up, so that they cannot convey fruitful
seasons to the earth: then I will hear the distress of the heavens, I will
cover them with clouds.

18. And whereas the prophet adds, “The heavens shall hear the earth,” that
has relation to the secondary causes. For as the earth depends on the
heavens, it follows, that when the operations of the heavens are, as it
were, hindered, the earth can produce nothing that is good. And when the
earth is broken or chapped by excessive heat, it, as it were, opens its
mouth and entreats for rain. “And the earth shall hear the corn, and wine,
and oil;” that is, forasmuch as the vegetables depend upon the earth for
their moisture; therefore, whensoever the earth is dry and cannot supply
them with nourishment, the vegetables solicit moisture of it, as a thirsty
infant would appeal to its mother.

19. I proceed, next, to the benefits which God bestows upon us by the
light of the sun and moon. And these we must consider in the fear of God,
and show how we may enjoy and use them, both in a natural and spiritual
sense. “Tell me (saith God to Job), where is the way where light dwelleth?
and as for darkness, where is the place thereof? Canst thou bind the sweet
influences of Pleiades, or loose the bands of Orion? Canst thou bring
forth Mazzaroth in his season, or canst thou guide Arcturus with his sons?
Knowest thou the ordinances of heaven? Canst thou set the dominion thereof
in the earth? Canst thou lift up thy voice to the clouds, that abundance
of waters may cover thee?” Job 38:19, 31-34. In these words God represents
to us his infinite power and wisdom, such as no mortal can search out or
account for, much less imitate. For so unable is the wisest man to form
light or darkness, that he cannot so much as produce a blade of grass.
“Not unto us (then), O Lord, not unto us, but unto thy name give glory”
(Ps. 115:1); for thou hast made all these things, and thy hand hath formed
them. “He appointed the moon for seasons; the sun knoweth his going down”
(Ps. 104:19); alluding to the work of the fourth day, when God said, “Let
there be lights in the firmament of heaven, to divide the day from the
night: and let them be for signs, and for seasons, and for days, and for
years. And God made two great lights; the greater light to rule the day,
and the lesser light to rule the night; he made the stars also.” Gen.
1:14-16.

20. How wonderful is the increase and decrease of the moon; sometimes it
seems to be shut up in darkness, and again, in its season, to emerge by
degrees into a fulness of light. And these varieties God hath appointed
for a regular distinction of the times and seasons of the year, and of the
affairs and business of mankind. Without this distinction of the months
and other divisions of time, there could be no order in the church of God,
or in civil governments, or in the economy of private families; but all
would be disorder and confusion.

21. And how abundantly is the wisdom of God displayed, even in this
certain course of the moon, and distinction of seasons! In all states and
conditions, the chief part of prudence is to preserve good order, and to
observe the proper opportunities of acting; these are the distinguishing
accomplishments of a wise ruler, and of a prudent head of a family. This,
indeed, is the principal thing to be regarded in every action; he that
acts unseasonably, acts to little or no purpose. God himself hath ordered
all things in measure, and number, and weight; and every season has its
proper opportunities and blessings attending it. “To every thing there is
a season, and a time to every purpose under the heaven.” Eccles. 3:1. And
as the choosing of the proper season is truly a happiness, so it is also a
blessing from God, of whom, therefore, we ought to ask it by prayer.

22. By the words, “The sun knoweth his going down” (Ps. 104:19); the royal
prophet suggests to us the seasons of the year, spring, summer, autumn,
winter, and the distinguishing of days, being some longer, and some
shorter; all which are of very great use to mankind.

23. And who can consider these amazing acts of divine power and wisdom,
without admiration and praise to the Author of nature? This astonishing
order of nature appeared so glorious to the ancient heathens, that they
worshipped even the sun for their God, as being the greatest and most
splendid of all objects, and as enlightening all the world. This was a
conclusion for blind, corrupt reason to draw, though every part of the
creation, to pure and right reason, fully manifests and discovers the
being and excellencies of the Creator. A certain Indian king having heard
of Jesus Christ, and the necessity of believing in him, because he died
for us, gave this answer: “For my part, I had rather believe in the sun
that never dies, than in a mortal God.” This was the effect of human
blindness, against the corrupt influences and prejudices of which, God has
taken particular care to warn us: “Lest thou lift up thine eyes unto
heaven, and when thou seest the sun, and the moon, and the stars, even all
the host of heaven, shouldest be driven to worship them, and serve them,
which the Lord thy God hath divided unto all nations under the whole
heaven.” Deut. 4:19.

24. As to the magnitude of the sun, moon, and stars, it is an error to
imagine that they are really no larger than they appear to us. For though
the moon and some of the planets are less than the earth, yet the sun may
be plainly and infallibly demonstrated to be many times larger; and that
it appears so small to us, is owing to the immensity of its distance.
Ocular demonstration convinces every man of this, that the more remote any
object is, the less it appears. A nice disquisition of these matters the
unlearned must leave to astronomers, and be content religiously to admire
what they do not understand.

25. And, here, how ought we to magnify and adore the omnipotence and
wisdom of God, who appointed the sun to be the light and ornament of the
day, and the moon of the night. For light is the highest beauty of all
things. If we highly admire a well-built house with a fair prospect,
furnished with good statues and pictures, and painted with great variety
of colors, how much more ought we to look up with gratitude and
astonishment to heaven, adorned with lights so many, and so stupendous.

26. How profound is the wisdom of God, who “telleth the number of the
stars, and calleth them all by their names” (Ps. 147:4, 5); to which is
immediately subjoined, “Great is our Lord, and of great power; his
understanding is infinite.” How ought we then to depend upon this wisdom,
and be satisfied with all its determinations concerning us, and not charge
him with folly, by pretending to be wiser than He is! “For the foolishness
of God is wiser than men.” 1 Cor. 1:25.

27. The certain and regular course of the sun and moon, reminds us of the
truth of God, and the certainty of his promises: such are those of sending
the Messiah, of the revolutions of certain states and kingdoms, and other
deliverances of mankind; all which appeared in their time. Thus saith the
Lord by the prophet Jeremiah, “If my covenant be not with day and night,
and if I have not appointed the ordinances of heaven and earth; and if ye
can break my covenant, that there should not be day and night in their
season; then may also my covenant be broken with David my servant.” Jer.
33:20, 21, 25.

28. At our blessed Saviour’s passion, the darkness that overspread the
world did, as it were, represent the terrors of his death, and all those
barbarous impieties that were acted against him (Matt. 27:45); for the sun
and moon were then as mirrors, in which might be read the sins and
iniquities of mankind; which, like the sin of Sodom, mounted up to heaven,
and drew down vengeance upon the world. Gen. 18:20. So every eclipse of
the sun points out to us that internal and spiritual blindness of heart
which reigns in every one of us; and that as plainly as if a voice should
call to us, saying, “Look upon me, for you yourselves are in the same
condition.” And when the heaven is red as blood, and seems to be on fire,
it appears to speak to us in words like these: “Look up to me, and think
on that day when I shall burn with real flames.” So, in short, we may
consider all things as upbraiding us with our iniquities, and warning us
to repent. What is the thunder, but the terrible voice of heaven, at which
the earth trembles, and by which God speaks to the impenitent world? What
is an earthquake, but a lecture of repentance? The same may be said of
storms and tempests at sea, and of all disorders in the inanimate
creation.

29. The sun, moon, and stars, are witnesses of the divine goodness, and of
that eternal light which enlightens, comforts, and refreshes every man
that cometh into the world. For as God is in himself invisible and
incomprehensible, we should, by the direction of the natural light, aspire
to the knowledge of Him that made it; and by the beauty of the created, be
drawn to the love of the uncreated light. And as we naturally take
pleasure in the outward light, as the most beautiful object in the
creation; so ought we, with our whole hearts, to love Him who is light
eternal, and to walk and rejoice in his light, by withdrawing ourselves
from the darkness of sin. “For what fellowship hath righteousness with
unrighteousness? and what communion hath light with darkness? and what
concord hath Christ with Belial?” 2 Cor. 6:14, 15.

30. Lastly, the visible sun should put us in mind of Jesus Christ, the
spiritual and eternal “Sun of righteousness.” Mal. 4:2. For as that shines
equally upon all men; so Christ freely bestows himself, and the light of
his grace, upon all that will receive him. Thus he saith, “I am the light
of the world; he that followeth me shall not walk in darkness, but shall
have the light of life.” John 8:12.



Chapter V.


     Of The Waters, And Their Productions, The Work Of The Fifth Day.


    _See_ GEN. 1:20-22; PS. 104:25.


That is unquestionably the best philosophy which gives the best account of
the works of God. And this knowledge every true lover of God ought to
seek, that he may thereby know how many glorious creatures God has created
for our use and benefit. Let the pretenders to philosophy look to it, that
they spend not their time in inquiries, which, instead of teaching them
true knowledge, lead them into ignorance and forgetfulness of God and his
creatures.

2. The first thing to be observed and admired, is the mutual relation
subsisting between the different parts of created nature. Thus the heavens
generate rains, dews, winds, and cooling breezes in the air; and then send
them down to us. So the earth produces its fruits in the air; and they
bud, blossom, and ripen, and are nourished by the air, without which they
would quickly languish and die.

3. Among the productions of the watery element, are the rivers. In one
place springs up the Rhine, in another the Danube; here is the Elbe, there
the Nile. As from one bough of a great and fruitful tree, spring many
little branches, and much fruit; so one great branch of the world of
waters, as the Rhine or the Danube, is connected with rivulets, lakes, and
fountains, which all flow into it.

4. As for the living creatures that arise from the sea, they are without
number, God having blessed it with so great fruitfulness, both for its
vast extent, and the use and benefit of mankind, that out of this vast
repository there arise, at certain seasons, prodigious quantities of fish,
varying in their kinds every month. For such is the nature of sea-fish,
that they are not to be caught except at certain seasons.

5. And here it is observable, that the sea and all its productions, have
their proper order, time, and motion, appointed to them by God. So in the
heavens, the stars have their stated times, regular order, motion, rising,
and setting. The earth at certain seasons produces different fruits and
vegetables; and, in that sense, is in perpetual motion, and never rests
until it has brought forth all its fruits. So likewise the sea has its
laws of motion, flux and reflux, and produces all its fruits at such
appointed seasons as may best serve the use and benefit of man.

6. Let us now take a survey of the wonderful power and wisdom of God in
the sea, and inquire what spiritual inferences may be drawn from it. “Who
hath shut up the sea with doors,” saith God to Job, “when it brake forth,
as if it had issued out of the womb? When I made the cloud the garment
thereof, and thick darkness a swaddling band for it, and brake up for it
my decreed place, and set bars and doors, and said, Hitherto shalt thou
come, and no further; and here shall thy proud waves be stayed? Hast thou
entered into the springs of the sea? or hast thou walked in the search of
the depth?” Job 38:8-11, 16. In these words, God points out the great and
dreadful ocean as an obscure image and resemblance of his unsearchable and
incomprehensible power. For it is a very surprising miracle, that God
should by his word alone, as with bars and doors, inclose the sea so
strongly, that it should not be able to overflow its bounds. No less
wonderful is its ebbing and flowing; so that the sea, being, as it were,
conscious and mindful of the divine command, so soon as it touches the
earth, seems to fly back and retire in a fright, as at the presence of God
himself, like Jordan and the Red Sea. Josh. 3:16; Ps. 114:3. “He gathereth
the waters of the sea together, as a heap; he layeth up the deep in
storehouses.” Ps. 33:7.

7. God tells Job, that he has “made the clouds to be the garment thereof,
and thick darkness a swaddling band for it” (Job 38:9); which plainly
appears, when its waves roll and toss themselves up to the clouds, that,
as it were, receive them into their embraces, and cover them with darkness
and horror, so that they seem to be blended with each other. Then appear
the mighty wonders of God, which a man cannot behold without fear and
astonishment, as it is described in Psalm 107:25, etc.

8. To this work of the fifth day, belongs also that passage of the
Psalmist: “So is this great and wide sea, wherein are things creeping
innumerable, both small and great beasts. There go the ships; there is
that leviathan whom thou hast made to play therein.” Ps. 104:25, 26.

9. As for the greatness of the sea, who can but admire the power of God,
which, notwithstanding that so much water flows into the sea every day,
and has, from the beginning, yet suffers not its waters to exceed their
appointed quantity? And though its waves sometimes rage and swell, and
lift themselves like mountains; yet are they quickly put at rest, and
settled within their proper bounds. These are clear demonstrations of the
mighty power of God.

10. Here too we may not improperly speak of the islands. Who can behold,
without wonder, several large and populous countries, and entire kingdoms,
lying in the midst of the sea, as if they had been planted there? Who can
tell on what foundations they are built, and what it is that keeps them
immovable in the midst of violent storms and tempests? Some of them,
encompassed with vast rocks growing out of the sea, seem to be built and
founded on them. Upon the whole, their fruitfulness, tillage, and the
occasion and manner of their being peopled, are what we may rather admire
than understand. So that the sea is as populous as the earth. For as the
earth is much less than the sea, it is probable that God would not suffer
the greatest part of the globe to be uninhabited, and therefore he planted
it with islands: so that none of the miracles and blessings which he works
in the sea, might escape the observation of mankind. Therefore, to these
islanders also did he send the Gospel of truth, by his holy Apostles,
“shaking both the sea and the dry land, after the Desire of all nations
was come.” Hag. 2:6, 7.

11. No less wonderful is the vast multitude of creatures that inhabit the
sea; for some affirm that there is as great abundance and variety of them
in the sea, as on the land. Who can behold without astonishment,
prodigious shoals of fish rising from the depths of the sea, like a flock
of sheep, and offering themselves to the use and necessities of mankind?
So that the sea is a great storehouse of God, out of which he feeds the
greatest part of mankind, and out of which, too, he produces many other
excellent works, such as pearls, amber, and coral.

12. I might here mention the many bold voyages that have been performed
within the memory of us and our fathers, to the most distant parts of the
East and West; and all this chiefly by the assistance of the magnet, which
seems to have nothing in it either of beauty or use, and yet the greatest
things are performed by it. By this the pilot steers his ship, and keeps
his way in the pathless waters; and by constantly pointing to the pole, it
guides the mariner to his intended port. Of these voyages, and of the
islands, countries, people, and other useful discoveries, there are many
volumes extant, to which I refer the reader.

13. The huge whales, mentioned by David (Ps. 104:26), give us a great idea
of the mighty power of God. Of this God himself takes notice when he talks
with Job: “His bones are as strong pieces of brass; his bones are like
bars of iron. He is the chief of the ways of God. He drinketh up a river
and hasteth not: he trusteth that he can draw up Jordan into his mouth. By
his neesings a light doth shine, and his eyes are like the eyelids of the
morning. Out of his mouth go burning lamps, and sparks of fire leap out.
Out of his nostrils goeth smoke, and a flame goeth out of his mouth. When
he raiseth up himself, the mighty are afraid; by reason of breakings they
purify themselves. He maketh the deep to boil like a pot: he maketh the
sea like a pot of ointment.” Job 40:18, 19, 23; 41:18-21, 25, 31.

14. Thus much for the greatness of the sea; which is a very striking
illustration of the power of God. “Who hath measured the waters in the
hollow of his hand?” saith Isaiah. Isa. 40:12. To which the Psalmist
answers, “Whatsoever the Lord pleased, that did he in heaven and in the
earth, in the seas and all deep places.” Ps. 135:6. All that remains is,
to praise, honor, and glorify the wisdom of God, which is so wonderfully
manifested in the deep; the riches of his goodness in that vast variety of
fishes, and other productions of the sea, for the use and benefit of man;
and in a word, to adore and magnify him in all his works.

15. Let us consider how this doctrine of the sea may bring to our
remembrance that twofold sea mentioned in Scripture: the sea of affliction
and misery, and the sea of grace and comfort; the depths of misery, and
the abyss of divine mercy. For what is this life and world of ours but a
troublesome and tempestuous sea? As the sea is never at rest, but is
perpetually ruffled with winds and waves, so is the life of man. Sometimes
we fancy ourselves safe and out of danger, when suddenly a stormy wind
arises, and the floods swell, to the great danger both of body and soul.
As the sea has its ebb and flow, so has the life of man. Hence we read
that the Lord dries the sea, the waters of the great deep. Isa. 51:10;
Jer. 31:35; Ps. 107:25. Moreover, as the freshest waters when they come
into the sea grow salt, so all the pleasures, glories, honors, and riches
of this mortal life, however sweet and pleasant at first, soon grow bitter
and unsavory. And all that cleave to them, thereby forfeit the sweet
consolations of heaven, and are drowned and overwhelmed in bitter fears
and perplexing sorrows.

16. As the sea has many rocks and quicksands, on which vessels split and
are lost, so in human life, many there are who split upon the rocks of
covetousness, and run foul of the quicksands of worldly pleasures, and are
lost to all eternity. As the sea, after some days, throws up the carcasses
that have been cast into it, so the world vomits us out, after it has
entertained us a little while; so that it is our highest wisdom to look
out betimes for a haven of salvation in the land of the living. As the
mariner sails at random without his compass, and has no certain guide but
his needle, which is continually pointing to the pole, so Jesus Christ is
our loadstone, continually drawing our hearts towards him and heaven, that
we may not float up and down at random, or be lost in the sea of this
world. As the depth of the sea is unsearchable, according to Job, “Hast
thou entered into the springs of the sea? or hast thou walked in the
search of the depth?” (Job 38:16); so is our life an unsearchable abyss of
misery and sorrow. Whence the Psalmist says, “Out of the depths have I
cried unto thee, O Lord.” Ps. 130:1. And, “Deep calleth unto deep at the
noise of thy waterspouts; all thy waves and thy billows are gone over me.”
Ps. 42:7. So that our life is nothing but a vast sea of calamity and
sorrow.

17. To this abyss of misery and sin we must oppose the abyss of grace and
consolation. And the first comfort is the boundless mercy of God, which is
higher than the heavens, and deeper than the sea. Of this the prophet
Micah speaks, “He will have compassion on us, and cast all our sins into
the depths of the sea.” Micah 7:19. As the Egyptians were drowned in the
Red Sea (Exod. 14:28), so must all our sins be drowned and washed away in
the blood of Christ. And though the abyss of our misery be ever so great,
yet the merits of Jesus Christ are greater.

18. A second comfort is, the consideration of the many wonders that God
has wrought in the water; and that the blessed Jesus assisted his
disciples when they were in danger by sea. Matt. 8:26. He stretched out
his hand to Peter when he was afraid of sinking. Matt. 14:31. So, at this
day, he is never nearer to us, than when we are sinking in the floods of
affliction; and we never so fully experience his presence and assistance,
as when we are under the cross. “When thou passest through the waters, I
will be with thee; and through the rivers, they shall not overflow thee.”
Isa. 43:2.

19. A third consolation is contained in these words of the prophet
Zechariah: “It shall be in that day, that living waters shall go out from
Jerusalem; half of them toward the former sea, and half of them toward the
hinder sea.” Zech. 14:8. So also the prophet Ezekiel (Ezekiel 47:8) saw a
stream of water flowing out of the temple near the altar into the sea,
healing and quickening everything that was touched by it. This signifies
the fountain of grace and consolation opened by the Holy Spirit, by the
preaching of the Gospel, whereby the bitter waters of affliction are to be
refreshed and sweetened; so that the cross shall be no longer a Dead Sea,
but a water of life, and a well of salvation. According as it is said, “In
the multitude of my thoughts within me, thy comforts delight my soul.” Ps.
94:19.

20. A fourth consolation against the stormy sea of this world, is
contained in Psalm 65:7. “God stilleth the noise of the seas, the noise of
their waves, and the tumult of the people.” As if he had said, When all
things threaten ruin and destruction, when wars rage, and desolation seems
to be at hand; then can God easily still the waves. So did the blessed
Jesus, Matt. 8:26. “The lord on high is mightier than the noise of many
waters.” Ps. 93:4.



Chapter VI.


           Of The Living Creatures, The Work Of The Sixth Day.


    _And out of the ground the Lord formed every beast of the field,
    and every fowl of the air; and brought them unto Adam, to see what
    he would call them: and whatsoever Adam called every living
    creature, that was the name thereof. And Adam gave names to all
    cattle, and to the fowl of the air, and to every beast of the
    field._—GEN. 1:24; 2:19, 20.


Here Adam gave an illustrious proof of the divine wisdom implanted in him
by God, to the honor and praise of Him that gave it. He beheld His wisdom
and goodness in the variety of his creatures; he considered the distinct
forms, figures, proportions, and colors of them all; he distinctly viewed,
and understood the nature of the living animals by the light of divine
wisdom; and, upon a full survey of the properties of every creature, he
gave them proper and significant names, expressing their several natures.
From this natural knowledge of all creatures, he called her that was made
out of his rib, _Woman_, because she was taken out of man; afterward,
_Eve_, as being “the mother of all living.” Gen. 2:23; 3:20.

2. So, even at this day, God shows to us the natures and properties of all
creatures in his holy Word, that we may thereby be led to praise and
magnify the wisdom and goodness of Him that made them. Thus Job says
(12:7, 8), “Ask now the beasts, and they shall teach thee; and the fowls
of the air, and they shall tell thee; or speak to the earth, and it shall
teach thee; and the fishes of the sea shall declare unto thee.” See also
Chap. 39. He leads us, as it were, into every part of the brute creation,
putting us in mind of the many wonders of divine power and mercy
manifested in every one of them. So Jeremiah sends us “to the stork and
the crane, the turtle, and the swallow, who know the appointed time of
their coming.” Jer. 8:7. Isaiah sends us “to the ox and the ass, who know
their master’s crib” (Isa. 1:3); David and Job, “to the young ravens that
call upon God” (Ps. 147:9; Job 38:41); David again, “to the deaf adder
that stoppeth her ear” (Ps. 58:4); Isaiah, “to the cockatrice’ eggs and
vipers” (Isa. 59:5); Jeremiah, “to the sea monsters, that draw out the
breast, and give suck to their young ones;” adding, “the daughter of my
people is become cruel like the ostriches in the wilderness.” Lam. 4:3. So
the Song of Solomon speaks of the “young hart, the dove, and the foxes”
(Song of Solomon 2:9, 14, 15); David, “of the hart panting after the
water-brooks” (Ps. 42:1); Solomon, “of the ant” (Prov. 6:6); David and
Isaiah, “of the eagles.” Ps. 103:5. “They that wait upon the Lord shall
renew their strength,” like the eagles. Isa. 40:31. Lastly, Habakkuk and
Jeremiah speak of the wolves, leopards, and lions, sent to be executioners
of divine vengeance. Hab. 1:8; Jer. 5:6.

3. So also in the New Testament, the blessed Jesus speaks of the sparrows,
not one of which falleth to the ground without the knowledge of our
heavenly Father. Matt. 10:29. Thus he speaks “of the wisdom of serpents,
and the harmlessness of doves” (Matt. 10:16); of “the hen gathering her
chickens under her wings” (Matt. 23:37); of “the eagles’ following the
carcass” (Matt. 24:28); of “the dogs that eat the crumbs that fall from
their masters’ table.” Matt. 15:27. So he describes his own sheep, with
their several properties. John 10:27, 28. Lastly, he talks of the scorpion
and serpent, which no father would give to his children when they ask for
an egg or a fish. Luke 11:11, 12.

4. Here it may be considered why the blessed Jesus himself is compared to
a lamb (Isa. 53:7), to express his exemplary meekness and patience. Why
did the blessed Spirit light upon the Son of God in the form of a dove
(Matt. 3:16), but because the mourning of a dove (Isa. 38:14) resembles
the mourning of the spirit in the hearts of the faithful. Hence Hezekiah
says of himself: “I did mourn as a dove.” Isa. 38:14. Why had “the four
living creatures the faces of a man, an ox, a lion, and an eagle”? Ezek.
1:10; Rev. 4:7. They express to us the four mediatorial offices of Christ:
his incarnation, sacrifice, resurrection, and ascension.

5. Here also we may consider the wonderful providence of God, whereby he
protects, sustains, and nourishes all his creatures. Thus in Psalm 65
David celebrates the paternal mercies of God towards all creatures. Again,
“O Lord, thou preservest man and beast.” Ps. 36:6. This consideration
should strengthen our faith and secure our perseverance in prayer, under
all the wants and necessities of soul and body. And whereas David mentions
the word _flesh_, “to thee shall all flesh come” (Ps. 65:2); this seems to
have a particular regard to our bodily wants and sufferings (as we are
flesh and blood), such as hunger, cold, nakedness, etc.; and should, at
the same time, put us in mind of our own vileness and corruption, which is
frequently in Scripture expressed by the word _flesh_. Isa. 40:6. The
prophet gives us further comfort, by adding, that there is no man so vile
and contemptible as to be despised or forgotten before God. This is
expressed to us in these words: “Thou who art the confidence of all the
ends of the earth, and of them that are afar off upon the sea.” Ps. 65:5.
As if he had said: So great is the love of God to mankind, that
wheresoever they are, whether by land or sea, he still takes care to
protect and defend them. And whereas he adds, “Thou makest the outgoings
of the morning and evening to rejoice” (ver. 8); his meaning is, that, as
God feeds and nourishes all creatures, so he comforts and refreshes them,
too, according to the words of St. Paul, “filling our hearts with food and
gladness.” Acts 14:17. For it is no small blessing to feed upon his
creatures with a cheerful mind, to begin the labors of the day with devout
prayers and praises, and to conclude them with thanksgiving. Lastly, he
assigns the cause, in these words: “The river of God is full of water”
(ver. 9); that is, the fountain of divine bounty, mercy, and goodness,
overflows to all his creatures, upon which our being and comforts entirely
depend.

6. To this also may be referred that passage of the Psalmist, “All wait
upon thee, that thou mayest give them their meat in due season.” Ps.
104:27. And not only so, but he represents also the brute creatures as
sensible of this dependence upon God, “The young lions roar after their
prey, and seek their meat from God” (Ps. 104:21); intimating thereby, that
God, the Preserver of nature, is moved to pity and to assist the
distresses and sufferings of every creature; and that the wants of every
part of his creation, whether animate or inanimate, are a sort of silent
prayer to the great author and preserver of their being. And this is
called by St. Paul, “the earnest expectation of the creature.” Rom. 8:19.
Here let us consider likewise what an infinite variety of creatures there
are contained in the air, earth, and sea, and that God has mercifully
provided for the comfortable subsistence of every one, in a way suitable
to their proper natures. And if God takes such care of the meanest of his
creatures, it would be wrong to imagine, that man, created in _his own
image_, should be neglected or forgotten by him.

7. And since there are more creatures in the earth, air, and sea, than
there are men in the whole world; and the providence of God is extended to
the meanest and smallest of his creatures, how is it possible that man
should be forgotten,—_man_, that lives, moves, and has his being in him;
“for in him we live, and move, and have our being,” saith St. Paul (Acts
17:28),—_man_, that is sustained by his power: for “he upholdeth all
things by the word of his power” (Heb. 1:3)—_man_, whom he has made with
his own hand; according to Isaiah 64:8. “O Lord, thou art our Father; we
are the clay, and thou art the potter, and we all are the work of thy
hand;”—_man_, whom he has redeemed by the blood of his only begotten Son,
and sealed with his Holy Spirit? In a word, God can no more forget man,
than he can forget Himself. So that we have all the reason in the world to
depend upon him, that he will give us meat in due season.

8. The Psalmist goes on: “That thou givest them, they gather: thou openest
thy hand, they are filled with good.” Ps. 104:28. In these words is
expressed that power, whereby the creatures are preserved. And this
consists in a certain natural sagacity or instinct implanted in them by
God, by which every one of them is prompted to look out, and procure such
things as are proper for the support of life and being. And the pleasure
which they receive in this exercise, is a sort of gratitude and
acknowledgment to God whom they seem to look upon and rejoice in, as their
Maker, Preserver, and Benefactor.

9. Now if God takes so much care for the comfortable subsistence of all
his creatures, we cannot think that he made man for perpetual anguish and
sorrow, but must conclude that he is pleased to see us innocently cheerful
in the fear of God. So, in Psalm 90:15, we are directed to pray, that God
would make us glad according to the days wherein he afflicted us; and the
years in which we saw evil. He promises his servants that they shall eat,
drink, and rejoice (Isai. 65:13); and from the words of David, it plainly
appears that he intends to feed his servants, not sparingly, but
plentifully and bountifully; to which end, he maketh his paths drop
fatness. Ps. 65:11. Experience itself also teaches us, that all creatures
are so plentifully fed by God, that, at proper seasons, the birds of the
air, the wild beasts of the forest, the cattle in the fields, and the fish
of the sea, offer themselves, fattened and prepared, for the use and
nourishment of man; and in that sense also “his paths drop fatness.” So
wonderful is the providence, so transcendent is the wisdom, so great is
the concern of God, to provide for all the necessities of his children.

10. And then the Psalmist adds, “Thou hidest thy face, they are troubled;
thou takest away their breath, they die, and return to their dust. Thou
sendest forth thy spirit, they are created; and thou renewest the face of
the earth.” Ps. 104:29, 30. His meaning is, that the life of all creatures
is nothing else but the breath of God. This quickening virtue and power of
God, is that word by which all things were made. “By the word of the Lord
were the heavens made; and all the host of them by the breath of his
mouth.” Ps. 33:6. And this word was not an empty sound, but became the
life of all creatures, resting upon them as a principle of life and power;
as St. Paul tells us, “the Lord upholdeth all things by the word of his
power.” Heb. 1:3. So that the life and being of all things as much depend
on God, as the shadow of a tree does upon the substance.

11. Thus when God withdraws this word of life, or vital power, from the
creatures, they immediately sink into their primitive nothingness. The
whole world is full of God, “of whom, and through whom, and to whom are
all things.” Rom. 11:36. He is said to be “above all, and through all, and
in us all” (Eph. 4:6): so that “the Lord is the strength of our life.” Ps.
27:1; Deut. 30:20. For as men of sorrowful and distressed spirits perceive
a true and vital power in the word of God; so there is in all creatures a
sort of natural and vital power, which is nothing else but the _Word_ of
Creation. By virtue of this Word also, all the creatures are blessed and
do multiply. By this, the face of the earth is every year renewed by a
succession of plants, fruits, and living creatures, as if there were a new
world every year. “While the earth remaineth,” saith God to Noah,
“seed-time and harvest, and cold and heat, and summer and winter, and day
and night, shall not cease.” Gen. 8:22. By the same blessing, the world is
preserved to this day.

12. This wonderful and universal Providence of God, consists chiefly in
three things. First, in his _knowledge_. “Known unto God are all his works
from the beginning of the world.” Acts 15:18. By this infinite and
incomprehensible wisdom, he knows, sees, and hears all things; therefore
he is called in Scripture, “the God that liveth and seeth.” Gen. 16:14
(margin). No creature is hidden from him, but all things are naked and
open in his sight. Heb. 4:13. And he is called “the Living,” not only
because he himself liveth forever, but also because he is the life of all
things.

13. The second head of divine Providence, is the fatherly _goodness_ of
God (Matt. 6:26), by which He taketh care of all things: “He maketh his
sun to rise on the evil, and on the good.” Matt. 5:45. So, then, if his
mercy be not only extended to the least, but even to the undeserving parts
of his creation; how ungrateful are we, if we entertain any suspicions of
so indulgent a Father. And if nothing be done upon earth but by his
appointment and direction, we may hence learn to submit with patience to
everything that befalls us, without repining or murmuring against God;
firmly believing that he careth for us, and by his unsearchable wisdom
ordereth all things for our good and his own glory. On the other hand, if
he take from us our riches, honors, health, and other worldly blessings,
we must resign them with cheerfulness, and say with Job, “The Lord gave,
and the Lord hath taken away.” Job 1:21. That good man gave thanks to God
for his adversity, as well as for his prosperity; and the former very
often proves the greater blessing of the two.

14. The third head of God’s universal providence over all his creatures
is, his _omnipotence_. By this he is always present to his creatures,
governing and preserving them; by this he governs the hearts of all men,
and turneth them which way he pleases. Ps. 33:15. Whence it follows, that
in all our thoughts, words, and actions, we ought to have a lively and
devout sense of the divine omnipresence, and dread to do anything that is
hateful in his sight. For as is the clay in the hand of the potter, so are
men in the hand of God, even as we read in Jeremiah, “Arise and go down to
the potter’s house: and I went down, and behold, he wrought a work on the
wheels. And the vessel that he made of clay was marred in the hand of the
potter; so he made it again another vessel, etc.” Jer. 18:2. The prophet
intimates thereby that God, who afflicteth and breaketh us to pieces, can
also heal and restore us again.

15. Moreover, as we are assured that God is everywhere present, and
preserves and governs everything, it follows that he is so careful of his
own servants, that not a hair of their heads can fall to the ground (Matt.
10:30; Luke 21:18; Acts 27:34) without his permission; and that he
preserveth and keepeth us in the midst of our enemies, as we have it
frequently expressed in the Psalms. Ps. 23:4; 27:1; 121:5. So when we are
in distress, and there are no apparent hopes of relief, we should support
ourselves with this consideration: that the Lord himself, “great in
counsel, and mighty in work” (Jer. 32:19), who laid our cross upon us, can
easily lighten it, or strengthen us to bear it. Let us “commit our way
unto the Lord” (Ps. 37:5), like Abraham, who was ready to offer up his
only son, without questioning how God could perform his promise to him,
but cast all his care upon God. Gen. 22:8; Rom. 4:18; Heb. 11:19.

16. And then, the consideration of God’s providence raises in us faith,
hope, and patience, of which we have examples in Job, David, and Christ
himself. The blessed Jesus, knowing that he was appointed by God to die,
preserved his meekness and patience all the days of his life, yea, even in
the very agonies of death. Phil. 2:8. Thus David patiently endured
banishment for years, attended with injuries, reproaches, poverty, and
contempt; knowing assuredly that it was God that laid it upon him. This
makes him cry out, “Thou, O Lord, art a shield for me; my glory, and the
lifter up of mine head.” Ps. 3:3. To which may be referred that passage,
“The Lord killeth, and maketh alive; he bringeth down to the grave, and
bringeth up. The Lord maketh poor, and maketh rich; he bringeth low, and
lifteth up.” 1 Sam. 2:6, 7.

17. But before we conclude this subject, we must say something
particularly of man, the crown and masterpiece of the creation, of his
excellence and prerogatives, which must be very great, forasmuch as God
himself has declared, that “his delights are with the sons of men.” Prov.
8:31. For if all things were created for the use of man, and he is the end
of this visible creation, it follows that he is the perfection of it.
Reason itself convinces us, that whatsoever is the end and perfection of
all things, must be more excellent than all others. So, then, all the
beauty of fountains, fields, flowers, trees, fruits, and woods, yea, and
all the glittering brightness of heaven, the sun, moon, and stars, are not
to be compared with, the native and original excellence of man, for whose
sake and benefit they were all created. For as Solomon in all his glory
was not to be compared with the flowers of the field (Matt. 6:29); so the
excellence of man, especially as to his soul, far transcends not only the
external glory of Solomon, but all the beauties of this lower world, yea,
and of the sun itself.

18. And as for the soul, we may judge of its excellency and beauty by the
form and comeliness of the body which God has prepared for its reception
and residence. He provided a comely mansion for so excellent a guest. So,
if we should see the spotless beauty of the original human body, we should
easily judge of the beauty of its divine inhabitant. Even now, in this
corrupt and depraved state of nature, we see what attractive charms there
are in beauty. Moreover, we may judge yet farther of the beauty of human
nature, by the glories of the place in which God at first placed man;
which was _Paradise_ itself, a garden full of joy and celestial pleasures,
infinitely exceeding all the glory and beauty of the present world. For if
the place were so glorious, what must the owner of it be, for whose sake
it was created?

19. Another great argument of the dignity of human nature is, that the
angels themselves are appointed to minister unto us (Heb. 1:14); and that
we were created, as it were, by a particular decree of the ever-blessed
Trinity. “Let us make man,” saith God, “in our image, after our likeness.”
Gen. 1:26. So that how great soever our dignity may be, by that singular
decree and counsel by which we were made, yet that which arises from the
image of God, in which we were created, is much greater. Therefore, when
he created the sun, moon, and all the host of heaven, he but spake the
word, and they were made. But when he was about to make man, the greatest
and noblest of all his works, he ushers it in with a kind of solemnity,
saying, “Let us make man.” How wonderful is that counsel! How solemn is
that decree! How transcendent is the dignity of human nature!

20. For though the sun, moon, and stars, and all the lower world, were
made with wonderful wisdom and power; yet that deliberation does not seem
to have been used there as in the creation of _man_; forasmuch as in him,
the glory and majesty of God were more particularly and gloriously to be
manifested. All the other creatures bear upon them certain marks and
signatures of divine goodness and power, but man is the very image and
likeness of God. For it is not said, Let us make man in the image of the
sun, or of the moon, or of the angels; but “in our likeness,” that our own
image may be clearly represented in him.

21. Consider, therefore, the beauty and dignity of thy soul, which is
created in the image and likeness of God, so that the glories of the
divine majesty are, in a certain proportion, transferred to thee. How much
reason have we then to avoid all impurity and uncleanness, that we defile
not the beauty of the divine image. For if we are thereby exalted to the
highest glory and honor that our nature is capable of, how unworthy and
ungrateful would it be, to pollute it by any uncleanness, and so forfeit
that glory which God has bestowed on us.

22. How highly is a picture or statue prized, that is well executed by an
eminent hand! Could such a picture or statue be endued with understanding,
how would it esteem its maker, and take all opportunities of showing its
own gratitude, and its maker’s glory! How senseless then, how ungrateful
is man, to forget the hand that formed him! to despise that excellent
beauty with which his Maker endued him! to pollute it with all kinds of
impurity! Plato, himself, a pagan, has told us, that “the beauty of the
soul consists in virtue and piety.” But did we only consider the union of
our souls with God and Christ, the righteousness of Christ wherewith our
souls are clothed, as with a garment of glory and immortality (Isa.
61:10), we should more easily understand what the true and inward beauty
of our souls is, which depends entirely upon that of Jesus Christ. And if
it be so, who can question but that the soul is most exquisitely
beautiful, since it derives its beauty from Him who is beauty itself?

23. To this belongs that passage of the prophet Ezekiel, “Thy renown went
forth among the heathen for thy beauty; for it was perfect through my
comeliness which I had put upon thee, saith the Lord God.” Ezek. 16: 14.
If children partake of the beauty of their parents according to the flesh;
it is reasonable to believe, that our souls, by spiritual regeneration,
receive a spiritual beauty from God. Moreover, it cannot be doubted that
they are the most beautiful of all creatures, since the Son of God himself
does not disdain to betroth himself unto them, and to adorn them with his
own light and beauty. Upon this account, the faithful soul is called, “a
king’s daughter, all glorious within, whose clothing is of wrought gold.”
Ps. 45:15. If a plebeian woman be ennobled by marriage with a husband of
quality, can we doubt but that the faithful soul, by being married to the
most noble and beautiful spouse, shall also partake, in a high degree, of
His beauty and glory. Upon this Irenæus has a fine thought. He says, that
“the glory of man is God, but the receptacle of all the operations of
divine wisdom and goodness, is man.”

24. Lastly, as it is beyond all controversy, that the most high God
particularly delights to dwell in the soul of man; that he has sanctified
it to be the temple of the Holy Ghost, the habitation of the Father, and
the bride-chamber of the most beautiful spouse, the Lord Jesus Christ, we
may therefore conclude that the soul is the most beautiful of all
creatures. And as Ezekiel tells us that “our soul is perfected by the
comeliness of God” (Ezek. 16:14); how great must that beauty, how rich
must that attire, how transcendent must those ornaments be, which so great
and noble a spouse can bestow upon the bride which he has prepared for
himself? O how wonderful is this grace! How incredible is the beauty which
God bestows upon human souls! Could it but be seen by mortal eyes, it must
charm the most stupid beholder. And this beauty increases every day by our
prayers, and devout approaches to God. So that “we are changed from glory
to glory, as by the Spirit of the Lord.” 2 Cor. 3:18. For if the face of
Moses, after conversing a few days with God, shone with the brightness of
divine glory (Exod. 34:35); how much more shall our souls, by the same
conversation, be enlightened and beautified with higher degrees of light
and glory?—Of this subject we shall speak more fully in Part II, of this
Fourth Book, which refers to man in particular.




Part II.


                        Treating Specially Of Man.



Chapter I.


                   God, An Infinite And Eternal Being.


    _Ah, Lord God! behold, thou hast made the heaven and the earth by
    thy great power and stretched out arm, and there is nothing too
    hard for thee._—_The Great, the Mighty God, the Lord of hosts, is
    his name; great in counsel, and mighty in work._—JER. 32:17-19.


God is the origin of the life and being of all creatures: whence it
follows, that he was before all creatures, both an eternal Being, and
eternal Life itself; otherwise he could not have given life and being to
his creatures. But the infinity of God yet more plainly appears from the
mind and thoughts of man. For as the mind of man can in a moment run
through the whole circle of heaven, and comprehend in imagination all the
creatures of the universe; it follows, that God who made him, comprehends
all these things in a more perfect manner, and by consequence must be
infinite.

2. All the attributes of God are essential to him. As therefore he is
infinite, so are his essence and life also infinite. For essence and life
are inseparable from him. Moreover, as he has endued the soul of man with
wisdom and understanding, it follows that the understanding and wisdom of
God must be infinite. For whatsoever is in God, is essentially and
eternally in him. And as the unity of the divine nature is so perfect that
his wisdom cannot be separated from his essence and life, it follows that
both are alike infinite and eternal.

3. But if the wisdom of God be eternal and infinite, it will follow that
He knoweth all things from eternity. Moreover, as his essence is
unchangeable, equally filling all places; so his understanding does not
proceed by way of rational connection, or discursive operation from one
idea to another. He knoweth and understandeth all things in an instant,
and to him there is nothing past or to come, but the whole circle of
eternity is present to him. For as God stands in need of no creature to
add anything to the perfection of his being, so neither does he need any
creature with respect to his understanding. And as he is God,
independently of all creatures; so he penetrates and comprehends all
things in himself. So that the sands of the sea, and the drops of the
rain, and eternity, are alike known to him. And not so much as a bird of
the air, or a hair of our heads, can fall to the ground without him. Matt.
10:29, 30. He knoweth the days of the world, every hour and moment of
time, with its several periods and revolutions; nor is anything under the
heavens hidden from him. For as by his infinite power he created all
things, so by his infinite wisdom he understands and comprehends all
things; even the most secret thoughts of man. Ps. 139:2, &c.

4. Moreover, as his essence, life, and wisdom, so also his power is
infinite, and all are equally incapable of any addition or diminution.
Lastly, forasmuch as no creature can oppose or set bounds to his power,
therefore, he is Almighty. All which must necessarily be, forasmuch as his
essence, life, wisdom, and power, are inseparable.



Chapter II.


                          God, The Supreme Good.


    _For of him, and through him, and to him, are all things._—ROM.
    11:36.


As He must be the chief and only good, in whom all good things are
contained; it follows that glory and praise belong to God alone, because
from him, and by him, and for him, are all things.

2. All the goodness that is found scattered up and down among the
creatures, is in a most perfect and excellent manner and degree contained
in him. So that whosoever turns himself to the creatures, and cleaves unto
them, will always find himself poor, needy, and distressed: whilst he that
turneth unto God with his whole heart, pursues the chief and most perfect
good, and shall be blessed in the enjoyment of it: ever rich, ever at
ease, ever blessed in the fruition of his God. By this it appears that
perfect happiness is not to be found in the enjoyment of the creatures,
and that they who fix their hearts and desires on the world, can expect
nothing but anguish, disquiet, and disappointments, both in life and in
death; for they have not that chief good, which alone can satisfy and make
happy the soul of man.



Chapter III.


  Man, The Most Noble Of All Creatures, And Made For The Service Of God.


    _Know ye that the Lord he is God: it is he that hath made us, and
    not we ourselves; we are his people, and the sheep of his
    pasture._—PS. 100:3.


All the creatures, in their several kinds and orders, were created by God
for the use and benefit of man. Thus we see corn and pasture produced,
these feeding the living creatures, and all serving for food to mankind.
One assists another, the higher wheel setting the lower in motion, and all
in a wonderful harmony concurring to one great end, which is the use and
benefit of man.

2. Now, if all this be for his sake, he is certainly more noble than they
all; and hence he should learn what dependence he has upon God, and what
duty and service he owes to Him who has appointed all the creatures, in
their order, to minister to his necessities.

3. And, as all the creatures seem to aim at no other end than the use and
service of man, and seem to rest and be satisfied in obtaining that end;
so ought man likewise to show the same diligence and faithfulness in the
service of God, that the creatures show to him. All his works and labors
ought to be directed to this one end, namely, to accomplish the will of
God, and do nothing but that which is well-pleasing in his sight. For as
all things are incessantly employed in serving man, the noblest of all
creatures, so there is all the reason in the world that he should be as
constant and assiduous in the service of God, who is perfection itself,
and to whom alone he is indebted for that superiority which he has over
the rest of the creatures.



Chapter IV.


  God Made Man In His Own Image, In Order That He Might Delight In Him.


    _My delights were with the sons of men._—PROV. 8:31.—_The Lord
    shall rejoice in his works._—PS. 104:31.


Every artist has a love for the works of his own hands, and that induces
him to take so much pains about them. “God saw every thing that he had
made, and, behold, it was very good.” Gen. 1:31. But if he took so much
delight in the general survey of his works, how much greater pleasure must
he take in man, whom he created after his own image.

2. For the more anything resembles ourselves, the more tenderly do we love
it. A father has a stronger affection for his son, who partakes of his own
nature, than for a house which he himself has builded, though ever so
exact and regular in itself.

3. Moreover, as God takes pleasure in a creature made to resemble himself,
therefore, it was necessary, that after the other creatures were formed,
he should create man in his own image, in whom he might rest and delight
himself. And as similitude is the foundation of friendship and society,
and everything naturally associates with its like, it follows that God, in
making man after his own image, intended to delight and rejoice Himself in
him; so that man ought likewise to cleave unto his God, and to delight and
take pleasure in conversing with Him.

4. Further, as God is the most perfect love, he could not but desire to
communicate himself, and all his blessings, to some other being. That
could not be done, however, without making some being like himself; and as
there was no such being then in nature, capable or worthy of such divine
communications, therefore he created man in his own image, which consists
chiefly in perfect love.

5. And, lastly, as there is naturally a reciprocal love betwixt the giver
and the receiver of any benefit; hence it follows, that it is the duty of
man to worship with the highest affection and most ardent love, his
heavenly Benefactor, who so affectionately desires to communicate himself,
and all the riches of his goodness, to his unworthy creatures.



Chapter V.


              That God By His Love Bestows Himself Upon Us.


    _God is love._—1 JOHN 4:16.


As man devotes himself entirely unto God by love, so God bestows himself
entirely upon man also by love. And as that love of his is in the highest
degree of perfection, he cannot but give us Himself: for the highest
instance of love is to bestow one’s self upon the person we love. And as a
consequence of this perfect love, He bestowed himself upon us in his only
begotten Son.

2. This is the true spring of the incarnation, passion, and death of the
Son of God. Thus our blessed Saviour pronounces these words of comfort,
“God so loved the world, that he gave his only begotten Son” (John 3:16);
that is, God loved the world with an entire and perfect love, and
therefore gave us his Son. But as the eternal love of God is the fountain
of eternal life to the world; and that eternal love is manifested by
Christ Jesus, in and by whom we have everlasting life, therefore, our Lord
further adds: “that whosoever believeth in him should not perish, but have
everlasting life.”



Chapter VI.


    Showing How Much Man Is Indebted To God For His Everlasting Love.


    _We love him, because he first loved us._—1 JOHN 4:19.


In every benefit or gift there are three things to be considered: the
giver, the receiver, and the gift itself. As, then, there is a natural
obligation upon the receiver to the giver, it is manifest, that since man
has received all that he has from God, so he owes all to him, and is under
the strictest obligations of love and obedience to his great benefactor.

2. And as man consists of body and soul, so God has abundantly provided
for the comfort and happiness of both.

3. As for his body, it is sustained and refreshed by the various
productions of nature, so that the whole creation seems to call upon him,
and put him in mind of his Creator: “Consider,” it saith, “O man, the
benefits which thy Maker has bestowed upon thee, and what returns of
gratitude and service thou owest him for the same. I (saith the heaven),
give thee daylight to work in, and send darkness in which thou mayest
sleep and take thy rest. I give thee the pleasant spring, the warm summer,
the fruitful autumn, and the cold winter, in their proper seasons. I
(saith the air), supply thee with breath, and every kind of birds. By me
(saith the water), art thou washed, and thy thirst is quenched; by me thou
art supplied with all kinds of fish. I bear thee and sustain thee (saith
the earth), and satisfy thee with bread, wine, and flesh; by all which
thou mayest know how much thou art beloved by Him who made thee, and me
for thy use; all of whose favors are as so many bonds and obligations upon
thee.”



Chapter VII.


            Of The Things That Instruct And Comfort The Soul.


    _Ask now the beasts, and they shall teach thee; and the fowls of
    the air, and they shall tell thee: or speak to the earth, and it
    shall teach thee._—JOB 12:7, 8.


Let us now see what provision God has made for the comfort and instruction
of the _soul_ of man. Here we shall find every creature in one way or
another, subservient to this end. And, first, I shall speak of the
pleasure which man receives from the creatures.

2. Man alone has the privilege of really enjoying what he possesses. Other
creatures, being void of understanding, have no relish of those blessings
from which man receives very great comfort; gold, silver, and precious
stones, have no intelligence. But man, being endowed with an understanding
mind, reflects with gratitude and pleasure upon the goodness of God, who
has provided so many beautiful creatures for his use and benefit. O the
wonderful goodness of God, who has made all the excellencies of the
creatures subservient to the happiness of man; so that they are the
channels of conveying that happiness to us, which they themselves are not
capable of enjoying! Thus the sweetness and goodness of the water, the
fragrance and beauty of flowers, the light and glory of the sun, moon, and
all the host of heaven, yield no pleasure to themselves, but all unite to
promote the happiness of man. Nay, without them, man would have no
enjoyment at all in this world; nor could he have any notion of the
dignity and pre-eminence of his nature above that of other creatures, but
by comparing his condition with theirs. This shows him the transcendent
goodness of God, manifested to him above all the rest of the creation;
this teaches him to be thankful for his beautiful form and stature, his
erect countenance, but above all, for his rational soul, created after the
image of God. From all which it appears, that the knowledge of a man’s
self is his highest wisdom, and the want of it, the most deplorable folly.

3. Moreover, the creatures were made, not only for the delight of man, but
also to be his monitors and instructors. For from them we may learn, that
our chief good consists not in worldly and outward enjoyments; such as
eating, drinking, and the gratifying the other bodily appetites, all which
are common to the beasts as well as to us; and this is a convincing
argument, that man, being of a more noble frame and nature than they,
ought to look for other meat and drink, and other pleasures suitable to
the higher nobility of his nature, which the inferior creatures cannot
share with him. I need not here mention, that the greatest part of human
wisdom arises from the contemplation of the creatures. Thus our music came
from the sound of metals; our skill in medicine, from other creatures; and
our astronomy, from the stars; which still farther illustrates my first
observation, that the whole world was created for the sake of man, for
which he owes never-ending thanks to his munificent Creator.



Chapter VIII.


              Of The Obligations Under Which Men Lie To God.


    _O Lord, how great are thy works! and thy thoughts are very deep.
    A brutish man knoweth not; neither doth a fool understand
    this._—PS. 92:5, 6.


The obligations which man lies under to God, are as many and as great, as
are the favors which he has received from him, or the excellencies which
he has bestowed upon all the creatures. For as every creature was made for
his use and benefit, so ought his gratitude to rise in proportion for them
all. If a king should bestow great estates and honors upon a company of
children in the same family, and but one of the number had age and sense
enough to know the greatness of the favor and honor done to them, he alone
is certainly obliged to thank him in the name of all the rest, and would
be guilty of ingratitude if he did not. So in this world, the rest of the
creatures are like children, that know not the worth and value of God’s
blessings, as man does; he is, therefore, alone obliged to adore and
praise him in the name and stead of all the rest, and is highly ungrateful
if he does not.



Chapter IX.


  Man Even More Indebted To God For Inward, Than For Outward Blessings.


    _And the fear of you shall be upon every beast of the earth._—GEN.
    9:2.


As man knows himself to be the most excellent of all creatures, so ought
he to be more thankful to God for the perfections of his own being and
nature, than for those of all the rest of the world. For as all things
else were made for his sake, he must of necessity be more perfect and
excellent than they. The sun, the moon, and all the host of heaven, those
glorious bodies, all wait upon man, and do him service. This they do, not
on account of his body, which, considered in this corrupt state, is less
excellent than theirs; but on account of his soul, as to which he is in
every respect superior to them. For the very notion of servitude implies a
superiority in the person to whom the service is paid: so that it would be
unnatural for those glorious bodies to do that service to man, if he had
not an immortal soul, and by consequence, a more excellent nature than
they.

2. And on account of the immortality of the soul, it is an unworthy thing
for a man to fix it upon anything that is mortal and perishing; because it
is incapable of uniting with anything but what is immortal, and
particularly with God himself. The body, indeed, is connected with
corporeal objects, and is capable of terrestrial enjoyments; but the soul
should be united solely with God; so that, as a king, he might be
enthroned and bear rule in her; and in this consists the excellency of man
above all other creatures, that his soul is the throne, the image, and
habitation of God. Greater honor than this no creature is capable of
receiving; therefore man is the most excellent of all, and is infinitely
indebted to the Author and Giver of such inestimable benefits.



Chapter X.


        Of The Wisdom Which God Has Shown In The Formation Of Man.


    _O Lord, how manifold are thy works! in wisdom hast thou made them
    all._—PS. 104:24.


There are three orders in the natural body. The first is to the body the
same that the husbandmen and laborers are to the state; being employed in
raising the appetite, digesting and concocting the food, separating the
juices, and in all the other inferior offices of the animal economy. This
lower faculty works night and day, for the security and preservation of
the others. For such is the constitution of human bodies, that if the
lower faculties be out of order, or cease to operate, the superior, which
depend upon them, cannot subsist.

2. The next faculty is the sensitive, diversified by the five perceptions
of seeing, hearing, tasting, smelling, and feeling, which are all more or
less noble, the one than the other. The sight is more noble than the
hearing, because objects are seen at a much greater distance than they are
heard. The hearing is more noble than the taste, as being capable of
exerting itself at a greater distance. And for the same reason, the taste
and smelling are more noble than the feeling, which is the weakest and
lowest of all.

3. The third order, which is the highest and most noble of all, answers to
the government in the state, and is divided into the reason, the will, and
the memory. These govern and command the faculties, having each a function
distinct from the rest. These are not corporeal, as the others, but
strictly mental faculties; and are, therefore, more noble and excellent.
Besides which, they are also endued with that perfect liberty, that they
cannot be compelled to anything. For who can force the will to desire that
for which it has no mind; or to hate that which it loves? The will is
altogether free, and cannot be forced. These are clothed with virtues
proper to each of them; as the will with righteousness; the understanding
with wisdom; the memory with eloquence, etc. This is the economy settled
by God in human nature.



Chapter XI.


              Of The Obligations Man Lies Under Towards God.


    _What hast thou that thou didst not receive?_—1 COR. 4:7.


There are two very general and comprehensive favors, for which man is
exceedingly obliged to God; the one visible and corporeal, which is this
world; the other spiritual and invisible, which is the love of God.

2. And though this latter is indeed the first, as being the foundation of
all his other blessings, which are no more than infinite rivulets flowing
from this universal fountain of divine love; yet, because it is invisible,
the folly of man hardly considers it as any mercy at all. So that man,
being delighted only with visible things, does not regard or consider that
the love which is concealed under them, is greater and better than the
things themselves. In a word, as smoke is a sign of fire, so are the
blessings of God a certain proof of his love towards us.

3. Since, then, the gifts and blessings of God are, as it were, certain
steps by which to mount up to God himself, it follows, that his love is as
great as his gifts are; and as he made the whole world for the sake of
man, and formed all creatures for his use, and regards them only as they
serve and minister to his beloved creature, man; as he has exalted and
loved him above all creatures, and as this love of God is the most
sincere, pure, safe, and in a word, the highest good, which prompted him
to form and love man, not for any advantage which He was to reap from him,
but out of the overflowings of his free grace and boundless love; from all
these considerations, I say, it is plain that man is more indebted to God
for this love, than for all the particular gifts and favors that God can
bestow, and man receive.

4. There are two things to be considered in every favor: the love that
precedes and influences the giver, and the gift itself, which is the
consequence of that love. The former is not only more noble and valuable
than the latter, but is in all respects equal to the person that shows it.
Hence, it follows, that the love of God is as infinitely good and great as
God himself. This confirms the position first laid down, that man is more
obliged to God for his love, than for any or all of his particular graces
and favors. And as man cannot subsist a moment without the favor and mercy
of God (for on Him his breath and life entirely depend), it is plain that
his obligations to God are greater than those of all the creatures
besides.



Chapter XII.


        Of Answering The Obligations Which Man Lies Under To God.


    _I will love thee, O Lord, my strength._—PS. 18:1.


As God has freely and graciously bestowed all his gifts and blessings on
man, he thereby obliges him to make some satisfaction and return for all
these mercies. Now man can offer and dedicate nothing unto God, but what
is entirely in his own power; so that all his outward goods and riches,
are not a proper offering for God.

2. But as God has bestowed on him his greatest blessing, which is his
love, so he expects to be requited with love again. And as the love of God
to man is in the highest degree of perfection, so the love that he
requires from us ought to be perfect, “with all our heart, with all our
soul, with all our mind, and with all our strength.” Mark 12:30. And how
just this return is, both nature and reason may convince us. For nothing
is more natural and reasonable than to love them that love us, and to
proportion our love to theirs; whosoever does not this, is ungrateful and
unworthy of that love which he refuses to requite. And when God does not
meet with this reciprocal love from man, as he very seldom does, he has
then just reason to complain of injustice and ingratitude; for he requires
nothing from man but love, in return for all that infinite love and mercy
which he has shown to him.

3. Moreover, such is the nature of love, so sweet, so pure, so free, and
so acceptable is it, that neither fear, nor honor, nor any other thing, is
good or desirable, but as it is sweetened with love. No man ever was so
great, as to despise the love of his inferiors; but the greater a man is,
the more does he court the love and esteem of those below him. Yea, so
true is this, that God himself, the most mighty and excellent of all
beings, is so far from despising the love of mankind, that he earnestly
courts and desires it. This then being certain, that love is the greatest
treasure any man has, he is obliged to offer it to God, who has bestowed
the fulness of his love upon man.

4. By what I have here advanced I would not be understood to mean that
this perfect love, since the fall, is wholly in our own power, or that by
it we can make a perfect return to God for all his benefits. My only
design is to show that we are convinced in our own consciences, not only
from the Word of God, but also from the light of nature, that we ought to
love God as he has loved us.



Chapter XIII.


      Showing That God’s Love Appears In All His Works, Even In His
                              Chastisements.


    _He hath not dealt with us after our sins; nor rewarded us
    according to our iniquities._—PS. 103:10.


As love is the root and principle of all the divine acts and operations,
it follows that even afflictions, which are the work of God, proceed from
love, and ought to be received by man as instances of God’s favor. For
love is the root of all the operations of God.

2. Hence no man ought to murmur against God when He corrects him, or
repine at His chastisements, or quarrel with His judgments. Our sufferings
are not chargeable upon God, but upon ourselves. It would become us much
better to bear his corrections without remitting our love towards him;
even as he punishes us, and yet tenderly loves us still. This would be a
true instance and proof of the sincerity of our love to God.

3. And though there is no proportion between the love of God towards man,
and the love which the most perfect Christian bears to God, the one being
infinite and the other finite; yet is it our duty continually to aim at
the highest degrees attainable by us. We should endeavor that our love may
be holy, pure, sincere, and persevering, even in the midst of sufferings
and afflictions; as the love of God towards us is ardent, pure,
unchangeable, and everlasting, even whilst he punishes and afflicts us for
our sins. If we do not this, we are the most ungrateful of all his
creatures; every one of which, in its order and capacity, answers the
transcendent love of God with a pure love and obedience.



Chapter XIV.


      Showing How, And On What Account, Man Is Obliged To Love God.


    _If a man would give all the substance of his house for love, it
    would utterly be contemned._—CANT. 8:7.


Hitherto we have distinctly considered the obligations that man lies under
to God; which is a doctrine founded upon that natural relation that is
between the giver and the receiver; and this is, as it were, a perpetual
light of nature, to direct us to the several branches of our duty to God.
For as God has bestowed freely upon man everything that he possesses
(whence the obligation arises), it plainly follows that man is obliged to
offer up and restore unto God all that he has received from him. On the
other hand, if God had given nothing, and man received nothing, there
would have then been no obligation, nor any rule or measure of duty.

2. But as the love of God is the first and chief benefit which he has
bestowed on man; so it is but just and reasonable that he who has so loved
us should be loved by us again. Man, then, has nothing from himself, nor
from others originally, but all things from God; and by consequence, is
obliged solely to God. And this obligation cannot otherwise be discharged
than by loving him entirely with all our hearts and with all our strength.

3. Lastly, as man continually depends upon God for his life and being; as
he continually enjoys His favors and blessings, and, by His command and
order, the service and assistance of the creatures; nothing less can be
expected from so dependent a being, than love to Him who has so generously
and bountifully blessed him.



Chapter XV.


Showing That All The Creatures Continually Remind Us Of The Love Which We
                               Owe To God.


    _Doth not wisdom cry? and understanding put forth her
    voice?_—PROV. 8:1.


As God has loved man above all the creatures, or, to speak more properly,
has loved him only, having created them all for his sake; so this
perpetual love of God calls upon us, and exhorts us to love him with all
our hearts; yea, all the creatures of the universe, whilst by God’s
command they serve us, and minister to our necessities, do, as it were,
with united voices call aloud, and put us in mind of the natural
obligations we are under to magnify and adore, to serve and love so
gracious a Benefactor, and that freely and willingly; even as they, by
God’s command, freely and cheerfully assist and minister to us.

2. And as their love and service to us are not false and hypocritical, but
sincere and faithful; so ought ours to be to our Creator. As they employ
their whole strength night and day to serve us; so ought we night and day
to be diligent and earnest in the service of God. As all the creatures, in
their order, serve and minister to man alone; so ought all the powers of
our souls and bodies to be employed solely in the service of God. And as
the greatest natural pleasure which man has in this world, arises from the
use and enjoyment of the creatures; so nothing is more acceptable to God
than the sincere services of a devout soul; nothing delights him more than
love, arising from a lively faith in Christ, operating in a free and
willing spirit. From what has been said, it is plain that the creatures
exhort and instruct mankind to love God: 1. With all their strength; 2.
Freely and willingly; 3. Heartily and sincerely; 4. Solely and entirely.



Chapter XVI.


    A General Rule, Teaching Us How To Answer Our Obligations To God.


    _Let my beloved come into his garden, and eat his pleasant
    fruits._—CANT. 4:16.


As the creatures are appointed by God to obey man; so man is obliged to
love God, and in this the creatures are our monitors. Thus the trees
furnish us with ripe, sweet, perfect, and pleasant fruits; which, if they
were unripe, sour, or rotten, nobody would taste or care for. So it is not
sufficient for man to offer his service, his love, fear, and honor unto
God, unless they be genuine and perfect in their kind, being made
acceptable unto God through Christ and in Christ, by the Holy Ghost, who
produces in us all true and perfect fruits. This then is the great end for
which we must labor, by faith and prayer, that we may bring forth fruits
acceptable to God: like the trees which spend the whole twelve months of
the year in laboring to produce fruits wholesome and pleasant to the
eater; for God will no more accept our unripe, sour, or bitter works, than
we ourselves would relish sour and unripe fruits.

2. Moreover, as the trees serve us, and naturally provide for our pleasure
and benefit; so is it our duty to serve God “out of a pure heart, and of a
good conscience, and of faith unfeigned” (1 Tim. 1:5), without hypocrisy
and sinister designs, that both we and our works may be acceptable in his
sight. In a word, that universal rule which holds in nature, must
necessarily be transferred to our love and duty to God, namely, that a man
ought never to cease from laboring, till he has brought forth fruits
acceptable to God: on the other hand, that all superstition, will-worship,
and hypocrisy, are as hateful and abominable in the sight of God, as
unripe or rotten fruits are to us.



Chapter XVII.


     Showing That The Christian Who Loves Not God Is Without Excuse.


    _This is the love of God, that we keep his commandments: and his
    commandments are not grievous._—1 JOHN 5:3.


As God has implanted in every man a faculty of willing or desiring, which
we call the will, which is also the seat of love, both which mutually
depend on each other; and as man knows that the chief Good is to be loved
by him, and that God is that chief Good; hence it follows, that he alone
has a natural knowledge both that he ought to love God, and also of the
reasons that oblige him to it.

2. For as brute creatures are fond of their benefactors; so man is under
the highest obligations to love God, from whom he has received all that he
has; and if he do not, he is more stupid and ungrateful than the beasts
that perish. Rom. 12:9; Isa. 1:3. Moreover, as it is the nature of love to
exclude all weariness and sadness (which are the effects of hatred and
displeasure), and to sweeten and soften all the labors and difficulties
that may attend the service of the person beloved (1 Cor. 13:4, etc.); so
we are obliged to express our love to God, by all possible tokens of
satisfaction and joy; since love is the happiness and comfort of our
souls. And in this appear the kindness and love of God towards man, that
he does not exact of us a hard, severe, and painful service; but only the
sweet, the joyful, the comfortable exercise of love. Love casts out fear,
anguish, and torment; otherwise it ceases to be love. Love conquers all
difficulties, and drives away all sorrow, filling the soul with joy and
gladness; so that if we love not God, we are without excuse.

3. By this I do not mean, that man, since the fall, can by his own
strength and power, perfectly love God as he ought; but to show that every
man is convinced in his own conscience, that he ought to love him as well
as he can; that he who does not, is worse than the beasts; and that both
nature and religion oblige us thereto.



Chapter XVIII.


     Showing That Our Duty To God Tends To Promote Our Own Happiness.


    _By thy commandments is thy servant warned: and in keeping of them
    there is great reward._—PS. 19:11.


Having sufficiently proved, in the first and second Chapters, that God is
an absolute, infinite, and superabundant Good, having all perfection in
and of himself, and receiving no benefit from the service and worship of
the creature; it follows, that all our religious services, as they cannot
be enjoined without a purpose, so they must tend directly to _our_ benefit
and advantage. All the time and pains, therefore, which we spend in the
service of God, are really and truly laid out in the service of ourselves.

2. For so great are the kindness and love of God towards men, that He has
pointed out to them the path of love, that they might walk in it, and
drink plentifully of the waters of life. O the boundless love of God, who
has made even our duty to be our happiness!

3. But here we must not think that we can merit anything by the services
which we pay to Him; for, in truth, all the blessings that we receive
either in this life or the next, are solely owing to the free grace and
favor of God. The sense and meaning of this Chapter then is this: that the
virtues or vices of men are neither profitable nor hurtful unto God, but
only unto themselves.



Chapter XIX.


 The Service Which The Creatures Render To Man, Compared With That Which
                           Man Renders To God.


    _My son, keep sound wisdom and discretion: so shall they be life
    unto thy soul._—PROV. 3:21, 22.


As we have already shown that there are two sorts of services; one which
the creatures render to man, and the other which men render to God, both
tending to the sole happiness of man; it remains now that we show the
resemblance and relation that subsists between them. As for the service of
the creatures, it is not in the power of man to make any retribution for
the good they do us (for everything that we have is God’s): nor indeed is
it fit to do this, because all the goodness of the creatures is no more
than a little stream of divine goodness, flowing to us through them; and
to Him alone, the Author and Fountain of all good, all our love and
gratitude are due. So then, though a man cannot subsist one moment without
the assistance of the creatures, yet are they not the proper objects of
our love, but God alone; who, by their services, endeavors to oblige and
draw us to a reciprocal love and service to himself. For what advantage is
it to us, to live by the help of the creatures, unless we live unto God.

2. This then is the intention of God: to instruct us, by the cheerful
services which the creatures pay to us, how cheerfully we ought to love,
to serve, and obey him. For as man cannot live without the help of the
creatures, such as the air and universal nature; so he spiritually dies
unto God whenever he ceases to obey him and to live in Christ. Moreover,
as the life of man is nothing worth, if it be not godly and devout; so the
service of the creatures profits him nothing, if he also be not active and
cheerful in the service of God. And as the natural life is nothing, when
compared with a life of godliness and devotion; so the service we pay to
God, profits us much more than all the service the creatures pay to us.

3. Nay, he that serveth not God, is not worthy of the service of the
creatures; for as they were made for the service of man, so man was made
for the service of God; and all the duty they pay to us, is only to
encourage us in our duty to our Maker. When this end is not answered, we
may not only be said to use the creatures in vain, but to abuse them. The
end of all that has been said, is this: that as God has commanded the
creatures to contribute to the support of our natural life, he thereby
instructs us to devote and dedicate that life entirely to His honor and
service.



Chapter XX.


               All Things Are Preserved By The Hand Of God.


    _The hand of our God is upon all them for good that seek him; but
    his power and his wrath is against all them that forsake
    him._—EZRA 8:22.


As man, the noblest of the creatures, cannot subsist one moment without
the help of those that are much inferior to himself; it follows, that
their being, and the qualities by which they help and assist us, are
entirely owing to God. Whosoever denies this, must believe that they who
want not our help, must be more worthy than we, who cannot subsist without
theirs.

2. But the more natural conclusion would be, that if man cannot subsist
without their help, they who are so much more ignoble than he, must
likewise depend on some superior being for their support and preservation.
But as He that supports the creatures, also supports mankind by their
means, it is plain, that he can be nothing less than the Creator and Maker
of all things. For nothing can preserve our being, but he that gave it,
and that is God, who ordained the creatures for our sakes, and man for his
own.



Chapter XXI.


  Showing That From The Service Of Man And The Creatures, A Union Takes
              Place Between The Visible World, Man, And God.


    _Forasmuch as there is none like unto thee, O Lord; thou art
    great, and thy name is great in might. Who would not fear thee, O
    king of nations?_—JEREM. 10:6, 7.—_If then I be a father, where is
    mine honor? and if I be a master, where is my fear?_—MAL. 1:6.


Let us now consider and admire the wonderful union of all the creatures
with God, by that double service of which we have spoken. For as all the
creatures were made for the use of man, thence arises a certain relation
or union between man and them; as there is by our duty and service to God,
between us and him. For as God intended to draw man to himself by the
cords of love, so he commanded all the creatures to do service unto man,
as being created for his use alone; and this is a strong obligation upon
us to love, serve, and honor _him_.

2. Hence we may learn, that all the duty they pay to us, or we to God,
tends solely to the good and benefit of man. As for the other creatures,
they reap no benefit or advantage from their several labors and services,
but only that every one is looked upon to be more or less excellent, in
proportion to the service they respectively do to man. So likewise God
receives no advantage from our services to him; but the greater love any
man has for God, the more noble he is, and the greater benefit he
receives. Whence it appears, how wonderfully this twofold service unites
the creatures to man, and man to God,

3. And would to God that the bond of union which is between God and man,
were as strong as that which is between man and the creatures! They are
incessantly employed in the service of man, and never act in a manner
contrary to this design of their creation; but man, on the other hand,
bursts the yoke, and breaks the bonds of duty which God has laid upon him,
debasing himself below the beasts, though so much more noble than they.
Now if the laws of nature and reason require the creatures to be obedient
to man, as their lord, how much more just and reasonable is it, that man
should be obedient unto God? For as the soul is much more noble than the
body, so is the inward and spiritual service of God much more excellent
than that external and bodily service of the creatures. And thus by the
duty and service of man to his Maker, are all the creatures united unto
God, and perfected in charity, that they may not be created in vain.



Chapter XXII.


   From The Love Which We Owe To God, Proceeds That Which We Owe To Our
                                Neighbor.


    _This commandment have we from him, That he who loveth God love
    his brother also._—1 JOHN 4:21.


As we have already shown above, that our love is entirely due to God, and
that this is the first and chief obligation upon us; hence it follows,
that it would be highly unjust to alienate that love from him, and fix it
upon any other object. As God has appropriated all his love to us, so
ought we entirely to consecrate ours to him. For though the creatures
indeed do us good, yet they are only agents, and, in truth, _God_ does us
good by their means, forasmuch as he supports, enables, and commands them
to minister to our necessities. Whence it follows, that man also, being a
creature of God, appointed to minister to his neighbor, if he does him any
service, ought not to claim any honor or love for himself, which are due
to God alone.

2. But as man is obliged to love God above all things, so he is thereby
bound to unite his will and love with the will and love of God, and to
love all mankind as created in the image of God, as freely and sincerely
as God himself loves them. And he that saith he loves God, and loves not
his brother, created in the image of God, is a liar, and the truth is not
in him; for every one that truly loveth God, will love his brother also.



Chapter XXIII.


                     Man Is Made In The Image Of God.


    _And God said, Let us make man in our image, after our
    likeness._—GEN. 1:26.


All the creatures, in their different orders and degrees of subordination,
may be said to imitate their Maker. Those beings that are endued with life
and sense come nearer to him than the vegetable; the rational, than the
irrational. As, then, all the creatures in their order seem respectively
to approach nearer and nearer unto God, and man is the end and perfection
of them all, it follows, that he must be in the highest degree of
conformity and likeness unto God.

2. For as the wax represents the perfect impression of the seal, so God
has fixed a stamp or impression of himself upon all creatures; but to man,
before his fall, he gave his own image and the brightness of that glory,
which the rest of the creatures partake of in lower degrees. Thus it
appears from the orders of created beings, that man was entirely created
after the image of God. And as God is a pure spirit, a holy, just, and
understanding mind, so there is in man a spiritual and understanding soul,
in which the brightness and glory of the divine image shone and manifested
itself.



Chapter XXIV.


           That Man Is Obliged To Love His Neighbor As Himself.


    _He that loveth not, knoweth not God; for God is love._—1 JOHN
    4:8.


As we were all originally created in the image of God, and he is
endeavoring to restore in us this lost image by the Holy Spirit, and to
save us in Jesus Christ, it follows, that we ought to love our neighbors,
and look upon them not as aliens and strangers, but as our kindred and
brethren, having all received from the same God and Father, our life, and
breath, and all things. We ought to regard them with the same affection
that we do ourselves, that so the image of God, renewed in us by Christ,
may not suffer by our fault. Since, then, there is but one image of God in
us all, and we have but one Redeemer and one Holy Spirit, how strong ought
the bond of love and unity to be betwixt those who represent but one great
body, and where all are members one of another? For as our Maker justly
claims the first place in our love, so the second is certainly due to them
that are created in his image. And because this image resides more
particularly in the soul, we are thereby obliged to wish as well to the
souls of our neighbors as to our own; so then every man is bound to love
his neighbor as to love his God, and that is a necessary consequence of
this. For as God has loved man from all eternity, and still continues to
love us, by providing plentifully for all the wants of soul and body; he
designs thereby, as with the cords of love, to draw us to himself, and to
teach us that as he loves us, so ought we also to love one another.

2. Moreover, as religion or the worship of God regards chiefly the good
and benefit of the worshipper, it follows, that the love of our neighbor,
which arises from our love of God, necessarily tends to the same end. Or
shall we say that the image of God in man is profitable to the giver, and
not to the receiver? Lastly, as the love of God and of our neighbor is the
first and chief duty of man, it must of necessity be also his chief and
greatest good; yea, the root and fountain of all the blessings which he
can possibly enjoy; so that nothing can strictly be called good to him,
that proceeds from any other principle. The more, therefore, we increase
and improve in the love of God and of our neighbor, the more do we improve
in blessedness and happiness.



Chapter XXV.


 All Mankind Are To Be Considered As One Man, Or As Being Many Members Of
                             One Great Body.


    _Have we not all one father? hath not one God created us? why do
    we deal treacherously every man against his brother?_—MAL. 2:10.


As all the creatures, the fire, air, earth, water, sun, moon, and stars,
equally and without any respect of persons, serve and minister to mankind,
doing the same service to the poor as to the rich; to the peasants as to
the citizens; to him that labors for his bread, as to him that sitteth on
the throne; by this God teaches us to look upon our neighbor as part of
ourselves, and all of us together as making up but one man. And as he has
commanded all the creatures to pay honor and obedience to man, he designs
thereby to instruct us that we are the image of God, and ought to live in
a constant imitation of him.

2. If we do not this, and accept not the service of the creatures with
thanksgiving, we are unworthy of the least service from them. Now as the
creatures pay equal service to all men, solely on account of the image of
God which they bear, how much more incumbent is it upon us to love and
honor our neighbor, as bearing that divine image. So that the creatures
themselves instruct us by their example in the duties which we owe to one
another; for as they regard all mankind but as one man, so ought we to do
likewise.

3. Lastly, forasmuch as all of us enjoy the love and favor of the same
God; are all equally created in the same image; as the love of God is
universal to us all, and his blessings equally bestowed on all; as we all
labor under the same necessities, and stand in need of the same mercies,
and are obliged to pay him the same duty and service; as we are all
partakers of the same nature, and bear the same name (for the poorest and
meanest is as truly a man as the greatest); as we all receive an equal
tribute of service from the creatures; and, as it is appointed for us all
once to die; upon all these accounts we are, each one, obliged to love our
neighbors as ourselves, and promote peace, unity, and charity among
ourselves.

4. From all that has been said, it appears, that there is a twofold
brotherhood among men: First, as we are all the creatures of God, and owe
to him our being, and all the comforts and supports of it, as well as the
other creatures; and secondly, as we are distinguished from the rest of
the creatures, and have a closer and more heavenly relation one to
another, being all created in the image and likeness of God. But there is
yet a much more noble brotherhood discovered to us in the Gospel, by which
we are all brethren of, and in, the Lord Jesus Christ, and members of his
spiritual body under Him, our Head, of whose fulness we all receive our
different measures and proportions of grace. Ephes. 1:23.



Chapter XXVI.


            Charity, The Foundation Of The Greatest Strength.


    _Endeavouring to keep the unity of the Spirit in the bond of
    peace._—EPH. 4:3.


As the greatest strength arises from concord, and the greatest weakness
from discord; it follows, that the closer this concord is, the greater
will the strength be. But in order to be united among ourselves, it is
necessary that we begin first with being united unto God. The closer our
union is with God, the stronger will it be with our neighbors. For it is
impossible that he who is sincerely and heartily united to God by love,
should hate his neighbor, whom God so sincerely loves. Yea, the more
ardently any man loves God, the more tenderly will he love his neighbor;
and the more he loves him, the closer will he be united to him.

2. Upon the diminution or increase of our charity, therefore, depends the
decay or increase of our union; and when both are perfect, the strength
arising from them is invincible. Whence it plainly appears, that when men
love God, they must of necessity love one another, and are thereby united
in a perfect bond of union and peace. But when once they come to forget
God, and to care for nobody but themselves, then faction and discord
arise, which end in ruin and confusion. Here we see the advantages of
concord, and the many public and private blessings that flow thence; and
how all the miseries that attend confusion and discord, rob us of those
blessings, which every single person may enjoy in the safety and peace of
the public. In a word, so great are the benefits of this universal love of
God and man, that so long as it is preserved, no power can destroy or hurt
us.

3. Hitherto we have been ascending by gradual steps, from the lowest
creatures to God, our chief Good, being taught and convinced by the
creatures, of the obligations under which we are to love and worship God.
Hence we descend again from the Creator to the creature; that is, from the
love of our Creator, to the love of the creatures.



Chapter XXVII.


              Of The Nature, Properties, And Fruits Of Love.


    _Take heed that the light which is in thee be not darkness._—LUKE
    11:35.


That nothing is properly our own but our love, is too plain to need any
proof. Hence, if our love be good, and rightly applied, our hearts and the
treasures that are in them, are good likewise; but if otherwise, then we
ourselves and all that we have, are evil. It is our love only that makes
us either good or bad. And as, when our love is right and duly placed,
there can be nothing better; so, when it is otherwise, there can be
nothing worse.

2. And, since we can call nothing our own but our love, it follows, that
on whatsoever being we place our love, to that we dedicate ourselves and
all that we have. Whensoever we abuse or misapply our love, we throw away
and lose all that we have. So then, if all our goodness consist in the
rectitude of our love, and all our evil in the misapplying of it; it
follows, that virtue itself is nothing else but our love, truly and
properly placed; and vice nothing else but a perverse and irregular love.
Whosoever considers these properties of love, cannot be ignorant wherein
the greatest good, and the greatest evil of man, consist.



Chapter XXVIII.


 Love Unites Him Who Loves With The Person Loved, And Transforms Into The
                               Same Nature.


    _God is love; and he that dwelleth in love dwelleth in God, and
    God in him._—1 JOHN 4:16.


Love unites itself to the beloved object, because it is the nature of love
to communicate itself willingly and freely to every person or being that
is disposed to receive it. For love is a free gift, and cannot be obtained
by force. And as it is the nature of a gift, to be entirely in the power
of him to whom the last owner gave it; so our love is entirely
appropriated to him on whom we have bestowed it, so that we truly give up
ourselves to that thing on which we fix our love. Thus the beloved is
united with the lover, and they two become one, not by constraint or
force, but freely, willingly, and joyfully: and so he who loves is made
one with the thing beloved, and love takes its denomination from its
object. Hence we read of _carnal_ love, _earthly_ love, and _divine_ love,
each taking its name and character from the objects on which it is fixed.
Thus then every man has it in his power to be changed with freedom and
ease into a being more noble than himself.

2. Moreover, as the will, without controversy, undergoes a change in love,
and every change ought to be from an ignoble to a more noble state of
being (as we see the elements are changed into plants and herbs, and these
into the flesh of living creatures, and they again into the substance of
human bodies), it would, therefore, be unnatural to fix our love upon,
and, consequently, to be united and changed into, anything that is meaner
than ourselves, but rather upon God, the best and supreme Being; to whom,
according to the order of nature, our love and will ought to be united.
Thus we hear, as it were, the whole creation calling to us, and putting us
in mind of the supreme excellency of God; upon which account He, and He
alone, is worthy of our love.



Chapter XXIX.


 Nothing Is Worthy Of Our Love, But That Which Can Make Us More Noble And
                                  Pure.


    _Love not the world, neither the things that are in the world._—1
    JOHN 2:15.


As our love is the most noble present we can make, and has a power of
changing our will into the nature of the thing beloved, so that we are
under the control of that which we heartily love; it follows, that we act
meanly and unworthily, when we give to anything that is vile and earthly,
the power of enslaving our will, which is a spiritual faculty, and,
consequently, more noble than anything corporeal: and that he is very
unhappy and foolish, who places his love on his body, and the
gratifications of sense, for instance, on his furniture, equipage, houses,
and estates; all which debase the soul, and can yield it no satisfaction
in trouble, no comfort in the hour of death, or in the day of judgment.
Nothing can do this but God, who is the highest and chief Good, and alone
is worthy of our love.

2. We must not, therefore, waste our love on anything that is not sensible
of the honor we pay it, nor able to make us a worthy return for it, much
less on things that corrupt and debase it, making it earthly, sensual, and
unprofitable. On the other hand, as God loves us above all creatures, he
deserves a suitable love from us; and that not only as he raises and
ennobles our love, but as he requites us with his own, which is infinite,
uncreated and eternal.



Chapter XXX.


Our Chief Love Is Due To God, As The First And Last, The Beginning And The
                            End Of All Things.


    _He is the Rock, his work is perfect: for all his ways are
    judgment: a God of truth and without iniquity, just and right is
    he._—DEUT. 32:4.


Not only the universal voice of nature, but our own consciences also bear
witness that our chief and highest love is due to God. 1. Because he is
our chief and eternal Good. 2. Because not only man, but all other
creatures derive their being from him. 3. Because the love and goodness of
God are conveyed unto man by all the creatures. Whence it follows, that
God, who is the fountain of goodness and love, deserves to be loved by us
more than any creature, yea, than all the creatures put together; they
being no more than means or instruments of conveying to us the
transcendent and eternal love of God. So that our love is never true,
right, regular, or reasonable, but when it is fixed upon God; which may be
properly called the rectitude of our will.

2. On the other hand, when self-love predominates, and a man makes all his
love centre upon himself, that love is unnatural, preposterous, unjust,
and irregular, a direct opposition to God, and the root and seed of all
sin and iniquity. For what can be more unjust and ungrateful than to
withdraw our love from God, who alone has a right to it, and to fix it
upon ourselves or upon any creature? This, in short, is the highest
injustice, and the highest violation of the laws of nature, as well as of
God.



Chapter XXXI.


He Who Principally Loves Himself, Actually Sets Up Himself In God’s Stead.


    _O Lord, righteousness belongeth unto thee, but unto us confusion
    of faces._—DAN. 9:7.—_Not unto us, O Lord, not unto us, but unto
    thy name give glory._—PS. 115:1.


As God is the beginning and end of all things, so the first and chief love
of man is due to him. And whosoever transfers it to any other object,
really and truly makes that his god; which is the greatest affront that
can be offered to his divine Majesty. For as it is the nature of love to
unite the lover with the thing beloved, so the fixing of our love upon any
creature separates and alienates us from the Creator. Whosoever
principally loves himself, certainly loves everything else solely for his
own sake; which he ought to love purely for the sake of God; and so all
his love is founded in and upon himself, which ought to be fixed entirely
upon God.

2. Hence he is employed in doing his own will instead of God’s; he usurps
God’s right; attempts to invade his kingdom; sets up an authority in
opposition to God’s kingdom; and actually rebels against his Maker and his
God.



Chapter XXXII.


Love To God, The Source Of All That Is Good; Self-Love, The Source Of All
                                  Evil.


    _O Israel, thou hast destroyed thyself; but in me is thine
    help._—HOS. 13:9.


Love is the efficient cause of all things; and as there are two sorts of
love, the love of God and the love of ourselves, and as these are directly
opposite to each other, it follows, that the one must be extremely good,
and the other extremely evil. But forasmuch as it is plain that the
preference is to be given to divine love, it follows, that this alone is
good. For the love of God is a divine seed in us, from which no evil, but
all good things proceed. This love unites itself to its object, which is
God, its chief, its only Good, in whom it rests, triumphs, and rejoices,
even as God does in it. For joy and pleasure arise from love, as we learn
in Psalm 18:1, 2. This spreads itself over all the world, and, like God,
its author and object, communicates and bestows itself upon every worthy
receiver. And truly, as love finds all things in God, and is happy in the
enjoyment of him, it stands in need of no creature.

2. But as from divine love proceeds nothing but good, so from self-love
proceeds nothing but evil. This is the root of all the iniquity, sin,
blindness, ignorance, and misery, of which human nature is capable. By
this a man makes his own will his god; and, as the true God is the
fountain of all good, so this false god, this vain idol, our self-will, is
the fountain of all evil. Moreover, as the creatures which we are so fond
of, are made out of nothing, and are so weak and uncertain that they are
always tending to their original state, and, in the meantime, are nothing
but poverty, misery, and sorrow; it follows, that as man is changed into
the nature of the thing which he loves, he must likewise partake of their
inconstancy, their poverty, and misery, and can have no rest in the
enjoyment of them. If the creature is vanity and sorrow, the heart that
cleaves to the creature enters into its vanity, and must be partaker of
its sorrow.

3. Thus self-love, when it rules and is uppermost in men, makes them
enemies to God, fills them with all iniquity, and brings them into
subjection to the creatures. As the love of God dilates and enlarges the
soul, so the love of ourselves contracts and straitens it, making it
unjust, corrupt, proud, and covetous. As the love of God makes us quiet,
easy, peaceable, and benevolent; so the love of ourselves makes us
unquiet, turbulent, and ill-natured. As the love of God reinstates us in
the liberty of the sons of God; so self-love makes us slaves to the
creatures. The one gives us firmness and constancy of mind and will; the
other makes us inconstant and changeable. The one makes a man courteous,
courageous, generous, and obliging; the other makes him sour, timorous,
mean, and an enemy to everybody but himself.



Chapter XXXIII.


                Of The Love Of God, And The Love Of Self.


    _The carnal mind is enmity against God._—ROM. 8:7.


As it is plain that by the love of God, or the love of self, all the
motions and operations of our will are governed and directed, and that all
other desires and inclinations have their birth and bias from them; it
follows, that upon them depends all our knowledge, either of good or evil.
For as the love of God is the principle by which we know and judge of all
the good that is in man; so self-love discovers to us all the evil. And
whosoever understands not what self-love is, knows not what evils there
are in man; just as he that understands not the love of God, cannot know
the good that is in Him. For no man can judge of either good or evil who
knows not the springs and fountains from which they flow. The love of God
is a shining light, discovering to us not only itself, but its enemy,
which is self-love; on the contrary, self-love is a thick darkness,
blinding the eyes of men, that they cannot see the good or evil that is in
them. These, then, are the two roots of good and evil, which, whosoever is
ignorant of, cannot rightly judge of either.

2. For as man consists of two parts, namely, soul and body; so in respect
of one, he sets his heart upon honors, dignities, and preferments; whilst
the other tempts and draws him to fleshly and sensual pleasures. So that
whosoever thus loves himself, must be a slave either to honor or pleasure,
which he looks upon as his greatest happiness, as gratifying that
inclination to himself, which is uppermost in his heart. And from these
two kinds of self-love spring many others, as various as are the means and
instruments of obtaining the honors, or fulfilling the lusts, which have
taken possession of our hearts. And these are chiefly three: 1. Pride, or
an inclination to be eminent and popular in the world. 2. Pleasure and
luxury, by which we indulge and gratify the flesh. 3. Covetousness, or an
inordinate love of worldly things. Whosoever eagerly seeks honor, cannot
but hate everything and every person that stands in his way and hinders
his designs; whence proceed anger, revenge and envy of all those who are
possessed of any advantages which we want, or which seem to eclipse or
lessen the figure which we desire to make in the world. Hence also proceed
indolence and sloth, and a mean fear of laboring or sufferings, both of
which are ungrateful to flesh and blood. In a word, all sins and
iniquities proceed from this fruitful fountain of self-love.



Chapter XXXIV.


             Love To God, The Only Source Of Peace And Unity.


    _Above all these things put on charity, which is the bond of
    perfectness._—COL. 3:14.


If all men had an equal love for God, the supreme Good, they would then
all be of one heart and of one mind, and the sincerity and unanimity which
they would manifest in the love of God, would cordially unite them to each
other.

2. But instead of this, every man loves himself, and pursues the
inclinations of his own heart, so that hardly two can agree together. For
as he whose heart is set upon honor, cannot but hate and envy every one
that is preferred before him; so from these different interests and
inclinations, nothing can proceed but emulation, strife, and discord.
Moreover, as he that pursues his own will, and courts the esteem of men,
makes himself his own god, there must by consequence be as many of these
idols and false gods as there are proud, ambitious men in the world. Hence
arise envy, hatred, wars, and fightings, whilst every one is bent upon
increasing and defending his own grandeur, in opposition to that of his
neighbors. Hence it plainly appears that as the love of God is the bond of
peace and union; so self-love is the root and cause of all the discord and
contention that is in the world.



Chapter XXXV.


                    Showing How We Ought To Love God.


    _Now the end of the commandment is charity out of a pure heart,
    and of a good conscience, and of faith unfeigned._—1 TIM. 1:5.


There is no better way of convincing a man than by appealing to his own
conscience. There, as in a glass, we may read our duty much more plainly
than ten thousand teachers can instruct us. We have already shown that it
is a point of natural equity to love God above all things, and that he who
does otherwise, sets himself up as his own idol. And now, if any man
desire to know to what his duty to God obliges him, let him look into
himself, and examine his own heart, and conclude that whatsoever he would
have done for himself, _that_ he is obliged to do for God. Therefore, as
self-love is natural to us all, we must reverse that, and offer to God
that which we unjustly arrogate to ourselves, by loving him as we have
hitherto loved ourselves.

2. Wherefore, as thou now lovest thine own will, and endeavorest to
gratify it in all things, so thou must, for the future, prefer the will of
God to thine own will, and think it better to submit to God’s good
pleasure than to humor and gratify thyself. Thou art in love with honor
and esteem, and wouldest have everybody bow to thy superior merit and
character; turn now this inclination of thine, and apply it to promote the
glory of God, and pray that all men may unite to do the same. As thou hast
hitherto been angry with every one that has opposed thee in thy pursuits
of glory, so oughtest thou now to oppose those that oppose the glory of
God.

3. Whilst thy heart is full of self-love, thou art greedy of praise, and
wouldest have everybody think and speak well of thee; do thou the same for
God; labor and pray that God may be glorified by all men, and that every
creature may praise and magnify His name. As thou art very industrious to
be thought a man of truth and honesty, and wouldest be very uneasy to be
counted a liar; so oughtest thou also cheerfully and industriously to
propagate and vindicate the truth and veracity of God. From all which it
appears that every man may read in the book of his own conscience the
obligation he is under to love and honor God rather than himself.



Chapter XXXVI.


                  Divine Joy, The Fruit Of Divine Love.


    _Let all those that put their trust in thee rejoice._—PS. 5:11.


The end and perfection of everything is the fruit it bears, or the effects
it produces, which are as various as the seeds from whence they spring.
Therefore, as there are two different seeds or roots in man, namely, the
love of God and the love of ourselves, which are diametrically opposite to
each other; so likewise are the fruits which they produce. Now the end and
fruit of all human actions is either joy or sorrow. Joy, as it is a good
fruit, must necessarily proceed from a good root; and sorrow, being evil,
must proceed from an evil root; that is, in short, all true joy must
proceed from the love of God, and all sorrow and anguish of mind from the
love of ourselves.

2. For as all joy arises from love, and depends upon it, such as is the
_love_, such also must be the _joy_. If the love be divine, the joy will
be divine; if earthly, the joy also will be earthly. Now so long as our
hearts are united to God by true love, they cannot but rejoice and be
happy in him. This is a foretaste of eternal life, in which both our love
and our joy shall be completed and perfected together. Therefore, as we
shall there live eternally unto God, so our love also shall be eternal;
and as our love shall be perfected, so it shall be united with a perfect,
absolute, infinite, and eternal good, being itself also perfect,
unchangeable, constant, and eternal. And from a love so pure, immaculate,
and heavenly, shall flow a river of joy, divine, pure, precious, full of
rapture, full of grace, glory, and immortality.

3. For eternal life itself is nothing but this eternal joy, with some
drops of which, faithful souls, even in this life, have been often
refreshed and comforted. This is the meaning of that passage in Canticles
2:4, “He brought me to the banqueting-house: stay me with flagons, comfort
me with apples.” And whosoever has tasted of this joy, can have no relish
for worldly pleasures. But as that proceeds from the true love of God,
arising from faith in our Lord Jesus Christ, it follows, that if we desire
to obtain so great a good, and, by tasting some drops of this sweetness,
to enjoy this earnest and foretaste of everlasting life, it must be
obtained by a lively faith, operating by divine love. Whence St. Paul
tells us that “the love of Christ passeth knowledge.” Eph. 3:19.

4. And as this divine love is not a thing _without_ us, but _within_ us,
it follows that this does not depend upon our external goods or
possessions, such as riches, honors, learning, meat, or drink, or any
other outward blessing; but that all these things are contained _in it_.
And as this love shall attain its full perfection in the other life, so
the peace and joy that flow from it, shall be perfect and everlasting.
This treasure a man shall have in himself, and no one shall take it from
him; he shall have a river of living pleasure rising up in himself,
independent of all external blessings and comforts. And as no man knoweth
this treasure, but he that has it; so he that has it, is in perfect ease;
he envies nobody, covets nothing, thirsts after nothing but the fulness
and perfection of divine love.

5. The first fruits of this treasure may be possessed by faithful souls
even in this life, without lessening the reversion in the next life; yea,
it rather increases and spreads itself to infinite degrees, so that though
all mankind should unite together in this divine love, they would be no
hinderance to each other, but would rather increase and improve their
united stock of love and joy. For the more earnestly any man loves God,
the greater is his joy. And if it be so in this world, how great shall our
joy be in the next, when God shall pour out the fulness of his joy and
love upon his elect, and He himself shall be “all in all.” 1 Cor. 15:28.



Chapter XXXVII.


                     Of The Evil Fruits Of Self-Love.


    _Be afflicted, and mourn, and weep: and let your laughter be
    turned to mourning, and your joy to heaviness._—JAMES 4:9.


As true and divine joy proceeds from true and divine love, so nothing can
proceed from false love but false joy. For as self-love aims at nothing,
delights in nothing but honors, riches, and sensual and worldly pleasures,
all which are fading, perishing, and subject to a thousand casualties;
therefore the man whose heart is set upon them, cannot but be always
fearful, apprehensive, and jealous of every accident that may deprive him
of his happiness; so that his joys are never solid or lasting, but false
and perishing, mixed with fears and cares, and ending in disappointment
and sorrow. For as the seed is, such is the fruit.

2. Now we have already shown, that self-love is corrupt, impure, unjust,
abominable, and unnatural, the seed and root of all evil, the parent of
weakness, blindness, error, and death. And the fruit or joy arising from
it is of the same sort, unjust, impure, opposed to God, to our neighbor,
and to all righteousness; it rejoices in iniquity, and contempt of God.
And if it be a sin only to love anything which God hateth, how much more
grievous a sin must it be to delight and rejoice in it? Such a joy as
this, which is opposite to the nature of every creature, and contrary to
the nature and express will of God, cannot but end in everlasting sorrow,
death, and darkness.

3. For as divine joy brings us nearer and nearer to God; so carnal joy
carries us farther and farther from him. Divine joy makes us the friends
of God; but worldly joy makes us his enemies. The former confirms and
strengthens the will in the love of God, makes the conscience easy,
cheerful, and happy; the latter disquiets and torments the soul, making it
turbulent, restless, and uneasy. That may be obtained without labor or
charge; this requires both, and all too little to support and secure it.
The one produces, improves, and preserves love, peace, and friendship
among men; the other creates discord, contentions and quarrels, wars,
violence, and bloodshed. From the one all good, from the other all evil
things proceed. The one is a lively, salutary, and sober joy, full of
virtue, full of pleasure, and acceptable to God; the other is fleshly,
vicious, dishonest, base, and hated of God. The one increases our devout
longings after God and goodness; the other inflames our corrupt desires.
That enlightens the understanding, filling it with divine light and
wisdom; this darkens and blinds it, and fills it with ignorance and error.
That is true and substantial; this treacherous, deceitful, and false.



Chapter XXXVIII.


    Everlasting Sorrow And Death, The End Of Self-Love And Carnal Joy.


    _If ye live after the flesh, ye shall die._—ROM. 8:13.


As we have already shown everlasting joy to be the genuine fruit of divine
love; it follows, that without that love, we cannot be partakers of the
joy, but must sit down at the last in eternal anguish and distress. For
when the condemned sinner comes to reflect and consider, that by his own
fault, he has irrecoverably lost all the blessings of a happy eternity,
how great must his sorrow, how bitter must his grief be! Annihilation
itself would be to him a blessing; but alas! he wishes for it in vain, he
must bear his burden, and undergo his punishment to all eternity.

2. This must raise in him an eternal hatred and abhorrence of himself, and
all his adherent impurities and sin; which, whether he will or not, will
forever stare him in the face, revenging, as it were, upon him the past
sacrilege of his self-love.



Chapter XXXIX.


         All That We Have Must Be Offered And Consecrated To God.


    _O come, let us worship and bow down: let us kneel before the Lord
    our maker._—PS. 95:6.


As we are assured that God is our Creator, Preserver, and loving Father,
to whom can we more reasonably pay our honor, duty, and service, than to
him? Whom shall we rather implore and pray to, whom shall we rather praise
and glorify, than him that made us? Whom shall we rather trust? In whom
shall we rather hope? Whom shall we rather love? In whom shall we rather
rejoice and be happy? Shall we not love him, who hath created us in his
own image? Shall we not honor him, who has exalted us above all creatures?
Shall we not devote ourselves entirely to him, who has given himself
entirely unto us? Who created us for the end that we might live, abide,
and rejoice with him forever? Shall we not love and honor him, who has
adopted us for his children?

2. Think, therefore, and consider with thyself, O man! that as God has
given thee a rational soul, so thou oughtest to consecrate all the powers
and faculties of it to his honor and service. He has given thee the
faculty of loving: therefore love him; he has given thee understanding:
endeavor to know him; he has given thee fear: therefore fear him; the
power of honoring: therefore honor him; the gift of prayer: therefore pray
to him; of praise and thanksgiving: therefore praise his name. He has
given thee the power of believing, hoping, and trusting: therefore depend,
and trust, and hope in him; of rejoicing: therefore rejoice and be glad in
him. Lastly, as all things are in him, and he has an infinite power of
doing all things, consider this with thyself, that if thou rest and
rejoice in him alone, thou shalt in him possess all things.

3. And hence arises the true and genuine worship of God. He that loves
him, honors him; he that loves him not, affronts him. So likewise he that
fears him, honors him; he that fears not, despises him. And all the other
vices and virtues are of the same nature. By obedience, God is honored,
and he is dishonored by disobedience; the same may be said of faith, hope,
charity, and gratitude.

4. From all this it appears, that there is nothing better, more honorable,
or more profitable for man, than to honor God; and nothing more base and
abominable than to dishonor him.



Chapter XL.


      He Can Never Praise And Glorify God, Who Seeks His Own Glory.


    _Not unto us, O Lord, not unto us, but unto thy name give
    glory._—PS. 115:1.


He that in all things seeks not the glory of God, and endeavors to promote
it, does not act like a creature of God, but directly opposes his Maker,
and all his designs, seeing he made all things for his own glory. And he
does even worse, who measures all things no otherwise than as they
contribute to the raising of his own glory and honor. Such a one usurps
the honor due to God alone, and, like the rebel Lucifer, sets himself in
God’s throne.

2. And this he does not only in his own soul, but endeavors to lead others
into the same guilt, by filling their hearts, which ought to be thrones
and temples of God, with the same notions of love and honor to himself, as
he has entertained in his own mind; endeavoring as much as in him lies, to
dispossess his Maker and settle himself in his room. But what greater sin
can there be than this? Now as the consequence of this irregular loving
and honoring a man’s self is, that it makes him the enemy of God, and
casts him out of his presence into the pit of destruction, it follows,
that he who would be the friend of God, must hate and deny himself.

3. Return, therefore, and repent, O man! believe in Christ and live in him
as a new creature, and he will receive thee and comfort thee. But to
others, who persist in their rebellion and continue in their corruptions,
he shall say at the last day: “I never knew you: depart from me, ye that
work iniquity!” Matt. 7:23. Moreover, as the love of Christ is our chief
good, our highest wisdom, and the perfection of our knowledge, and
self-love is perfectly opposite to it: let us be persuaded to cast out the
love of ourselves and of the world, that the love of Christ may enter into
our hearts. This is that love which perfects and accomplishes our
Christianity, and with this do thou, O God, refresh and satisfy our souls
for ever and ever. Amen.



Conclusion.


1. The title “True Christianity” is prefixed to these Four Books for the
reason that true faith in our Lord Jesus Christ, and the righteousness
which proceeds from faith, constitute the fountain from which the whole
Christian life must flow. I have, accordingly, written, not for heathens,
but for Christians; who have, it is true, adopted the Christian faith, but
whose life does not accord with it, and who deny, or will not understand,
the power of faith. 2 Tim. 3:5. I have written, not for unbelievers, but
for believers; not for those who are yet to be justified, but for those
who are already justified. Hence, this whole work on daily repentance and
Christian love, ought to be understood in no other sense, than that faith
must go before as a light in our path, and that it is the foundation of
all. Let no one, by any means, suppose that anything is here ascribed to
our carnal free will or to good works; our sole object is to persuade you,
as you are a Christian, and are anointed with the Spirit of God, to let
Christ live in you, and rule in you, and to let the Holy Spirit govern
you, in order that your Christianity may not be hypocrisy.

2. Hence, too, Part II. of this Fourth Book is not to be so understood, as
if we could love God from our own carnal will; for love is a fruit of the
Holy Spirit. This Part II. is, on the contrary, only intended to show
that, besides the Word of God, the Holy Scriptures, even our own heart and
conscience may teach us, from the book of nature, and the light of nature,
that we are bound to love God on account of his great love bestowed upon
us, and manifested through the means of all his creatures. Such an
argument, derived from nature, ought to convince every man, whether he be
a heathen or a Christian, a believer or an unbeliever; and no one can
refute it. For, granting that God has bestowed so many mercies on us, who
can deny that we are in gratitude obliged to so gracious a benefactor? And
as he calls and invites us to love him, by all the creatures which are
bestowed in common upon all mankind, who can deny that the love of God is
discovered to us in the book of nature, and that the heathens themselves
may be convinced by arguments drawn thence? “The works of the Lord are
great, sought out of all them that have pleasure therein.” Ps. 111:2. And,
“Thou Lord, hast made me glad through thy work; I will triumph in the
works of thy hands.” Ps. 92:4. How can these works be more effectually
praised, than in this manner? The Lord God give us understanding and
wisdom, that we may know him and praise him for all his works, both here
and forevermore. Amen.





INDEX.


The Roman Numerals indicate, respectively, the Four Books; the first
Arabic numeral which follows, designates, in every case, the _Chapter_;
the second, with any that may follow, refers to one or more _Sections_ of
a chapter. The references to the INTRODUCTION, the PREFACES, the two PARTS
of BOOK IV., etc., will be readily understood.

A.

ABRAHAM—an example of patience, II. 47. 16.
—— the time when the promise was given to him, I. 12. 7.

ABSOLUTION FROM SIN, I. 21. 13.

AGRICOLA, INTROD. § 15.

ADAM—his fall, I. Chap. 2; II. 17. 9; II. 34. Sect. 4. 1.

ADAM AND CHRIST, contrasted, II. 7. 1-6.

AFFLICTION—its uses, II. 5. 3; II. 35. 5.
—— none for which God has not provided consolation, II. Chap. 48.

AHAB—his delusion, I. 38. 13.

ANGER of GOD—what is meant by the expression, II. 42. 11.

ANTINOMISTIC CONTROVERSY, INTROD. § 15.

APOLOGY of Augsburg Confession, INTROD. § 25.

APOSTASY—when man is guilty of it, II. 23. 4.

ARNDT—account of his life, INTROD. § 1, etc.
—— his motives in writing the “True Christianity,” PREF. to Book I. 1;
            INTROD. §§ 20, 21, 24, 31.
—— his orthodoxy, INTROD. §§ 22, 24, 25, 40.
—— his religious character, INTROD. § 26.
—— popularity of his “True Christianity,” INTROD. § 31.
—— translations of it, INTROD. § 33, and Note.
—— his death, INTROD. § 22.

ASCENSION of Christ (see CHRIST, etc.), II. XXV. 11.

ASPIRATIONS of the believer, I. 11. 11.

AUGSBURG, CONFESSION OF—Conclusion of Book II., p. 374.
——, INTROD. §§ 24, 25.
——, PREF. to Book I. 8.

AUGSBURG INTERIM, INTROD. §§ 12, 15.

AUGSBURG, PEACE OF, INTROD. § 12.

AUGUSTINE—quoted, III. 6. 2.

B.

BABYLAS, II. 45. 8.

BAPTISM—a means to attain the new birth, I. 3. 12.
—— a renewal of the covenant with God, II. 2. 6.
—— what is received therein, III. 1. 4.

BELIEVING SOUL, a—its beauty, III. 4. 2.

BIRTH (see NEW BIRTH; REGENERATION)—twofold, I. 3. 2, etc.

BLESSEDNESS of the true believer, I. 8. 7; I. 11. 10; I. 12. 5; I. 13. 6;
            I. 22. 10; I. 34. 17; I. 36. 7.

BOEHM, INTROD. §§ 32, 34, 35.

BONAVENTURA—a saying of his, II. 6. 6.

BOOK OF LIFE, I. 11. 1.

BREAD, IV. Part I., Chap. 3. 14. 35-39.

C.

CÆSAR, JULIUS, I. 27. 5.

CALLING OF GOD—inward, III. 8. 3.
—— outward, III. 8. 1.

CALUMNY—consolations, II. 17. 4, etc.
—— consolatory Scripture passages, II. 17. 13, etc.
—— how to be overcome, II. Ch. 17.
—— why the Lord permits it, II. 17. 9.

CATECHISM, Five Parts of Luther’s, III. 1. 4.

CATECHISMS, LUTHER’S TWO, INTROD. § 25.

CHADDOCK, REV. C., INTROD. § 36.

CHARITY (see LOVE, etc.)—the foundation of strength, IV. Part 2, Ch. 26.

CHRIST (see ASCENSION; DEATH; INCARNATION; MERIT; RESURRECTION, etc.)—all
            recovered in him, that was lost in Adam, II. 34., Sect. I.
—— denied and crucified again, I. 9. 1, etc.
—— encouragements derived from his sufferings, II. 18. 9; II. 45. 5.
—— furnishes a pattern of prayer, II. 20. 10.
—— his complaint, continued, II. 15. 1-6.
—— his humiliation, II. 13. 5, etc.; Ch. 14.
—— his humility, and its lessons, II. 12. 3.
—— his kindness, II. 8. 8; II. Ch. 26.
—— his life, a mirror for us, II. 11. 3; II. 14. 3.
—— his patience, the consideration of which alleviates the burden of the
            cross, II. Ch. 56.
—— his perfect obedience, II. 19. 1.
—— his Person is indivisible, II. 10. 15.
—— his poverty, II. 13. 2, etc.; II. 14. 1, etc.
—— his righteousness, III. 1. 4.
—— his sufferings, foreknown to him, II. 18. 2.
—— his three kinds of trouble, II. 15. 3.
—— how he humbled himself, II. 13. 8, etc.
—— how he perfects his work in the hearts of the faithful, III. Ch. 15.
—— how he manifests himself to the soul, II. Ch. 27.
—— our example, I. 1. 7; I. 3. 10; I. 11. 2; I. 15. 6; I. 37. 11; I. 39.
            7; II. 13. 1; II. 44. 8.
—— our help in prayer, II. 38. 2.
—— teaches us how to bear the cross, II. 15. 1, etc.
—— the image of God, I. 1. 7.
—— the only Head of the Church, II. 16. 7.
—— the only Saviour, I. 12. 2.
—— the true Book of Life, II. Ch. 13; II. 19, 1-9.
—— the two Natures of, in one Person, II. 6. 1; II. 52. 2.
—— the union of the two Natures of, indissoluble and eternal, II. 6. 2.
—— washing the feet of his disciples, II. 21. 3.

CHRIST, what an excellent gift he is, II. 1. 5. (a)—(b).
—— what he is to the soul, II. 1. 4, (b); III. 6. 3.
—— wherein his highest glory consisted, II. 16. 3, etc.
—— why he took upon himself our nature, I. 3. 6; I. 11. 9.
—— why his sufferings were so severe, II. 18. 2-8.

CHRIST CRUCIFIED—benefits of the contemplation of, II. 20. 15.
—— what he teaches us, II. 19. 2, etc.

CHRISTIAN, THE—a stranger and pilgrim, I. 17. 4, 7.
—— demonstrated by practising the word of God, II. 5. 4, 5.
—— his manner of using temporal things, I. 17. 5.
—— is anointed and baptized with the Holy Spirit, II. 35. 2.
—— the false, condemned, I. 7. 4.
—— value of the name, II. 11. 2.

CHRISTIANITY—wherein it consists, PREF. to Book I. 5; I. 39. 7.

CITIES OF REFUGE, I. 21. 15, 16.

COMFORT, HEAVENLY—how to taste it, I. 36. 13.
—— why God sometimes delays to afford it, II. Ch. 55.

COMMANDMENTS, TEN—a test, II. 4. 3.

CONCLUSION of Book II. page 374.
—— of Book IV. page 488.

CONSCIENCE—pangs of, II. 10. 9.
—— three qualities impressed on it, I. 7. 1.
—— _see also_ I. 23. 9; IV. Part 2. 35. 1.

CONSOLATION—in affliction, II. Ch. 48.
—— means of obtaining it, II. 48. 10, etc.

CONTEMPT of the world—how to bear it, II. 15. 7-16.

CONVERSATION of a believing soul with God, II. Ch. 39; II. 48. 13.

CONVERSATION between faith and the mercy of God, II. Ch. 40.

CONVERSION (see REPENTANCE, etc.)—pardon bestowed after it, I. 37. 21.
—— a work of divine grace, II. 9. 9.

CORRUPTION of human nature (see ORIGINAL SIN)—early and later
            manifestations, I. 2. 5, 6.
—— its ultimate result, I. 2. 10.
—— its greatness, I. 8. 8; I. 11. 5, etc.
—— the knowledge of the, I. 42. 3.

COVENANT of grace—a source of consolation, II. 2. 6.
—— the remembrance of the, a help in prayer, II. 38. 11.

COVETOUSNESS—its folly, I. 17. 7.

CREATION—work of the First Day of, IV. Part I. Ch. 1.
—— work of the Second Day of, IV. Part I. Ch. 2.
—— work of the Third Day of, IV. Part I. Ch. 3.
—— work of the Fourth Day of, IV. Part I. Ch. 4.
—— work of the Fifth Day of, IV. Part I. Ch. 5.
—— work of the Sixth Day of, IV. Part I. Ch. 6.

CREATURES of God—how they furnish evidence of divine love, II. 26. 7,
            etc.; II. 29. 5, etc.
—— how they invite us to praise God, II. 42. 14.
—— when converted into idols, I. 18. 9.

CREATURES, The living—all remind us of the love which we owe to God, IV.
            Part II. Ch. 15.
—— the work of the Sixth Day, IV. Part I. Ch. 6.

CROSS, The—how to bear it, I. 40. V.
—— taking it up, II, 10. 4.
—— the benefits of it, II. 46, 15.
—— the mystery of it, III. Ch. 23.

Cross of Christ—I. 4. 4-6; I. 15. 8.
—— a branch of it, II. 18. 1.

CRYPTOCALVINISTIC Controversy, INTROD. § 15.

CYPRIAN—quoted, PREF. to Book III. 5.

D.

DARKNESS, Spiritual, I. 11. 3.

DAVID, King, I. 17. 11.
—— his example, II. 5. 2.
—— reason of his desire to lead a holy life, II. 5. 6.

DEATH, II. 8. 11; II. 57. 20, etc.
—— consolations, and remedies against the fear of, II. Ch. 57.
—— persons raised from, II. 57. 8.
—— Spiritual, I. 41. 11, 12.
—— three kinds of, I. 12. 2.
—— why the time of it is concealed from us, II. 8. 11.

DEATH of CHRIST (see Christ), II. 2. 7; II. 25. 9; II. 26. 3; II. 57. 2.

DEVIL; see SATAN.

DEPENDENCE on self—a grievous sin, II. 23. 2, etc.

DEPRAVITY, Human; see CORRUPTION; ORIGINAL SIN.

DESPAIR, I. 40. VIII.

DEVOTIONS, Private, III. Ch. 12.

DIONYSIUS, ST.—quoted, IV. Part I. 1. 6.

DOCTRINE of Christ, II. 25. 8.

DOCTRINE, Purity of—declared by Arndt to be “the foremost point of true
            Christianity,” INTROD. § 24.
—— how preserved, I. 38. 11; I. 39. 1, etc.
—— its necessity, I. 39. 3.
—— maintained by Paul and others, I. 39. 2.
—— the example of Christ, of the prophets, and of the apostles in this
            respect, I. 39. 4.

DUTY to our neighbor (see LOVE), I. 31. 4.

DYING—daily, to the world, II. 10. 14.
—— to the flesh and sin, I. 12. 8, etc.
—— unto self, I. 13. 1, etc.

E.

EATING of Christ, The—what it is, I. 36, 10.

EISLEBEN, INTROD. § 22.

ELECTION of grace, I. 38. 6, 7.

ENEMIES—how to be treated, I. 40. X.

ENLIGHTENED, To be, I. 37. 3.
—— when impossible, I. 37. 7-9.

ENVY, I. 40. XI.

ETERNITY of future punishments, I. 7. 5; II. 8. 13.

EXAMPLE of Christ (see CHRIST; SAINTS)—advantage of following it, I. 38.
            9.

EXAMPLES—of Moses and David, in praising God, II. 41. 12.
—— of pardoned sinners, II. 2. 10.
—— of persons raised from death, II. 57. 8.

EXISTENCE of God—taught by the conscience, I. 7. 2.

EXORCISM, INTROD. §§ 6-8.

EXPOSITION of the consolation given in 1 Cor. 1:3-7—II. Ch. 48.

F.

FAITH—as distinguished from hope, II. 50. 1.
—— a weak faith, I. 5. 9.
—— a weak faith is, nevertheless, _faith_, II. 51. 9, etc.
—— by it, the soul is united to Christ, III. 3. 3.

FAITH, comfort for those who are weak in, II. Ch. 51.
—— examples confirming it, I. 13. 3-5.
—— gives quietness to the soul, II. 34. Sect. 7. 2.
—— it renews the whole man, III. 3. 7.
—— its glory, III. 3. 6.
—— its influence, I. 5. 2; I. 5. 9; I. 6. 6; I. 11. 4; I. 39. 10; I. 5. 9;
            II. 4. 1.
—— its purifying influence, III. Ch. 9.
—— its strength varies, II. 51. 10.
—— its victory, III. 3. 5, 9.
—— means for strengthening it, II. 51. 16.
—— the source of all the Christian virtues, PREF. to Book I. 6. 7.
—— the true source of religion, II. 4. 6.
—— the true way of obtaining the believer’s inward treasure, III. 2. 1,
            etc.
—— the work of God, I. 34. 14; II. 51. 2, 15.
—— what it is, I. 5. 1; I. 21. 9; I. 34. 12.
—— working by love, I. 24. 12; I. 32. 1.

FALL of Adam—how it was occasioned, I. 2. 2.
—— its consequences, I. 2. 1, 3, 4.

FASTING, II. 9. 15, etc.

FEDDERSON, INTROD. § 36.

FLESH—its conflict with the Spirit, I. 16. 2, etc.

FLOURISHING like a palm tree—explained, I. 22. 4.

FOLLOWING Christ—I. 37. 14.
—— the sum of Christianity, I. 18. 2.

FORMULA of Concord, INTROD. §§ 15, 24, 25; PREF. to Book I. 8; Conclusion
            of Book II. p. 374.

FRUITS—the marks of true and false Christians, I. 39. 9.

FUTURE punishments, Eternity of, I. 7. 5.

G.

GLORIFICATION of our bodies, II. 57. 13.

GLORY, Eternal—the consideration of it alleviates the burden of the cross,
            II. 56. 3, etc.

GOD (see LOVE to)—all things preserved by his hand, IV. Part II. Ch. 20.
—— as infinite Omnipotence, II. Ch. 31; IV. Part I. Ch. 6. 14.
—— described by the prophet Joel, II. 9. 22-27.
—— his calling is earnest and decisive, III. Ch. 8.
—— his goodness or grace, II. 37. 5; IV. Part I. Ch. 6. 13.

GOD, his incomparable glory, II. 42. 16.
—— his infinity and eternity, IV. Part. II. Ch. 1.
—— his knowledge, IV. Part I. Ch. 6. 13.
—— his love a help in prayer, II. 38. 9.
—— his love appears in all his works, IV. Part II. Ch. 13.
—— his mercy, II. 8. 7.
—— his omnipresence, IV. Part I. Ch. 6. 15.
—— his omniscience, II. 34. Sect. 6; IV. Part II. 1. 3.
—— his seat in the soul, III. Ch. 6.
—— his veracity, II. 57. 5.
—— his wisdom, shown in the formation of man, IV. Part II. Ch. 10.
—— how illustrious, II. 42. 11.
—— how manifested, II. 37. 8.
—— invites all men to pray, II. 34. Sect. 8.
—— is love, II. Ch. 26.
—— manifestations of his wisdom, II. Ch. 33.
—— manifested as the Supreme Beauty, II. Ch. 30.
—— must be distinguished from his creatures and his gifts, III. Ch. 21;
            III. 22. 3.
—— not to be sought in any particular place, for he is everywhere, II. 34.
            Sect. 8.
—— operations of his righteousness, II. 32. 3, etc.
—— reasons, convincing us that he hears our prayers, II. 37. 12, etc.
—— the amiableness of his Being, II. 26. 10.
—— the eternal Wisdom, II. Ch. 33.
—— the folly of rejecting him, I. 36. 18.
—— the fountain of life and all good, II. 37. 4.
—— the highest righteousness and holiness, II. Ch. 32.
—— the light of the soul, III. Ch. 11.
—— the Omniscient, knows what we need before we ask him, II. 34. Sect. 6.
—— the only source of true happiness, I. 36. 9.
—— the Supreme Good, II. Ch. 28; IV. Part II. Ch. 2.
—— the temporal and spiritual benefits which he has bestowed, considered,
            II. Ch. 29.
—— what he is, I. 1. 6; I. 37. 2.

GODLINESS—two motives recommending the study of it, I. 40. 1.

GODLY Sorrow (see SORROW for Sin), I. 8. 7; I. 11. 4; I. 20. 20.

GRACE—indispensable, I. 41. 28; II. 9. 11.

—— its influence and blessed results, I. 34. 7, etc.

GREGORY, ST.—quoted, III. 15. 2.

GROWING in grace, I. 23. 4; I. 37. 19.

H.

HARDNESS of heart, I. 38. 3, etc.

HATRED—of self, I. 14. 1; I. 14. 14.
—— of vices, but not of men, I. 40. XII.

HEART, Paternal, of God, II. 8. 5.

HEART, Purity of—watching over it, I. 40. II.

HEART, Blindness of—its results, I. 41. 19.

HEART—its state, II. 4. 3; II. 7. 5.
—— must be changed, II. 9. 13.
—— regarded by God, II. 4. 4.

HELL, Eternal pains of, I. 7. 5; II. 8. 13.

HEAVEN, the work of the Second Day, IV. Part I. Ch. 2.

HOLY SPIRIT—how he is driven away by worldly pleasures, III. Ch. 18.
—— how he operates in our souls, III. Ch. 16.
—— office of the, II. 35. 4.
—— our help in prayer, II. 38. 3.
—— signs of his presence in us, III. Ch. 17.
—— truly God, II. 37. 21.

HOPE—Christ its object, II. 12. 2; II. 50. 8.
—— how tested in seasons of affliction, II. Ch. 50.
—— what it is, II. 50. 1.
HONOR, Worldly—how to be received, II. 22. 7, 8.

HUMAN nature—one argument of its dignity, IV. Part I. Ch. 6. 19.

HUMILITY (see PRIDE)—a means of union with God, III. 5. 1.
—— exemplified by Jesus, II. 21. 3.
—— explained; its happy influence, etc., I. 19. 1-16.
—— how we are taught to practise it, II. 21. 2.
—— it must be laid as a foundation in the heart, III. Ch. 20.
—— its necessity, III. 15. 4, 5.
—— its power, II. Ch. 21.
—— six steps or degrees of it, III. 5. 2.
—— what constitutes it, III. 8. 2.
—— without it, all prayer is in vain, II. 21. 4.

HYPOCRISY, I. 12. 11.

I.

IDOLATRY, II. 22. 3-6.

IGNATIUS, II. 45. 8.

IMAGE of God in man—how man lost it, I. 1. 8; I. 41. 11.

IMAGE of God,—originally shone forth in man’s soul, I. 41. 7.
—— the different modes in which it appears in man, I. 1. 4.
—— what it is, I. 1. 1; I. 41. 10.
—— what it was intended to teach, I. 1. 5, 9.
—— why it was impressed on man, I. 1. 2.

IMAGE of Satan, I. 41. 23.

IMPUTATION (see MERIT)—of the merit of Christ, I. 8. 17.
—— of the righteousness of Christ, I. 4. 7.

INABILITY of man, I. 34. 2, 7; II. 6. 4, 8.

INCARNATION of Christ (see CHRIST, etc.), I. 11. 9; I. 31. 9; I. 34. 4; I.
            37. 11; II. 25. 7; II. 26. 2; II. 34. 2; IV. Part II. Ch. 5.
            2.

INDWELLING of Christ in man, I. 5. 9.

INHERITANCE from Adam, I. 3. 5.

INJURIES—viewed as trials of the heart, I. 40. IX.

INTERIM, AUGSBURG, INTROD. §§ 12, 15.

J.

JACQUES, INTROD. §§ 32, 37, 38.

JOY—divine and worldly, incompatible with one another, I. 20. 11.
—— Divine, the fruit of divine love, IV. Part II. Ch. 36.
—— Heavenly, how to be accepted, I. 40. VI.
—— in God, originally perfect, I. 41. 8.
—— of eternal life, II. 8. 14.

JUDGMENT, Last, II. 8. 12.

JULIAN the Apostate, I. 38. 2.

JUSTIFICATION, I. 5. 1.
—— derived from God alone, II. 6. 8.

K.

KNOWLEDGE of Christ, etc.—its excellence, I. 40. XV.
—— what is comprehended in it, I. 41. 1.
—— wherein it consists, I. 39. 5.

KNOWLEDGE of God—his knowledge, IV. Part I. Ch. 6. 12.
—— wherein it consists, I. 11. 18; I. 21. 6, etc.

KNOWLEDGE—of grace, I. 21. 5, 16, 17.
—— of sin, I. 21. 11.
—— of the Scriptures—vain, without a holy life, I. 35. 1, etc.

L.

LAURENTIUS VALLA—a saying of his, II. 5. 4.

LAW, Inward—its lessons, I. 7. 1-3.

LAZARUS, the friend of Christ, II. 13. 4.

LEARNING, Human—is distinct from godliness, I. 36. 14.

LEYSER, P., INTROD. § 2.

LIFE, Holy—proceeds from a renewed heart, I. 22. 2.
—— rules for leading it, I. 40. 1, etc.

LIFE of Christ (see EXAMPLE), I. 10. 2; I. 11. 16; I. 14. 8, etc.; I. 37.
            8.

LIFE of the Christian—a continual renewing of the image of God, I. 41. 2.

LIFE, Spiritual, I. 11. 12.
—— abolished in the carnal man, I. 41. 18.
—— different degrees of, PREF. to Book I. 1.

LIFE, Unholy, I. 10. 1, 3.
—— its effects, I. 38. 1, etc.; I. 39. 6.

LIGHT—Natural, in the understanding, I. 41. 17, 26; III. Ch. 10.
——of grace, III. Ch. 10.
—— of nature, I. 7. 3.
—— of the sun and moon; its benefits, IV. Part I. Ch. 4. 19.
—— the work of the First Day, IV. Part I. Ch. 1.

LIVING in Christ, I. 6. 2-5; I. 36. 1, etc.

LORD’S Prayer—its true use, III. Ch. 19.

LORD’S Supper—therein Christ’s true body and blood are received, III. 1.
            4.

LOVE (see SELF-LOVE)—a bond of union, IV. Part II. Ch. 28.
—— evils proceeding from the want of it, I. 31. 5; I. 35. 3.
—— four particulars concerning it, I. 24. 1.
—— four properties of it, II. 24. 17.
—— how it is to be guided, II. 24. 11.
—— in it are contained all the duties of a Christian, I. 35. 1.
—— its distinguishing feature, I. 35. 2.
—— its fruits, I. 30. 1-14; I. 32. 6; II. 24. 12.
—— its nature, properties, and fruits, IV. Part II. Ch. 27.
—— its necessity, I. 30. 1; I. 32. 7; I. 35. 7-9.
—— its noble character, II. Ch. 24.
—— its pleasantness, I. 24. 8; I. 29. 11, 12.
—— misguided, II. 24. 10.
—— mistakes made in reference to it, II. 24. 2, etc.
—— never faints, I. 24. 9.
—— the sure test of a Christian, I. 24. 7.

LOVE, Our—is not a hard work, I. 24. 6.
—— is the end of the Commandment, I. 24. 5; I. 26. 4.
—— reasons why it is due to God alone, I. 18. 12; II. Ch. 24; II. 29. 13;
            IV. Part II. Ch. 30.

LOVE,—what alone is worthy of it, IV. Part II. Ch. 29.

LOVE of Christ—the blessedness which it confers, II. Ch. 27.

LOVE to Christ, I. 14. 12.
—— signs of its existence, II. Ch. 25.

LOVE to God, I. 24. 2; I. 29. 3.
—— a remedy against profane love, I. 28. 5; III. 13. 4.
—— how it enters into the soul, III. Ch. 13.
—— is due to him, I. 28. 1, 4.
—— its influence, I. 24. 16; I. 28. 2; I. 28. 7; II. 24. 12, etc.
—— its nature, I. 28. 8; IV. Part II. Ch. 35.
—— no excuse for the want of it, IV. Part II. Ch. 17.
—— obtained by prayer, I. 24. 17.
—— out of a pure heart, I. 24. 14.
—— Pure, teaches how to pray, II. 24. 16.
—— the source of all that is good, IV. Part II. Ch. 32.
—— unchanged, I. 24. 23.
LOVE of God to man, I. 25. 1-6.
—— how manifested. II. Ch. 26.

LOVE, False, I. 28. 3; I. 35. 6; II. 24. 4, etc.

LOVE to our enemies—why they should be loved, I. 27. 1-9.

LOVE to our neighbor, I. 24. 3; I. 24. 18-21; I. 29. 3-10.
—— a duty, I. 25. 2; IV. Part II. Ch. 24.
—— its source, I. 26. 5; I. 28. 10.
—— motives to practise it, I. 26. 6-16.
—— proceeds from the love which we owe to God, IV. Part II. Ch. 22.

LOVERS of the world—how they are deceived, II. 26. 11.
—— their conduct, I. 36. 11.
—— their punishment, I. 18. 10, 11.
—— their spiritual state, I. 17. 9; I. 36. 2.

LUSTS of the flesh—how to be subdued, II. Ch. 18.

LUTHER—his successful opposition to the papacy and other sects, I. 39. 2.

M.

MAJORISTIC Controversy, INTROD. §§ 15, 19.

MAN—general rule on the subject, IV. Part II. Ch. 16.
—— his liberty of choice, I. 17. 2.
—— his natural state, II. 5. 4.
—— how much he owes to God, IV. Part II. Ch. 6; Ch. 8; Ch. 9; Ch. 11; Ch.
            12.
—— like a shadow, is nothing, II. 10. 13, 14.
—— only a pilgrim on earth, I. 13. 16.
—— the image of God, I. 1. 6; IV. Part II. Ch. 23.
—— what, and why made, IV. Part II. Ch. 3.
—— why he should love God, IV. Part II. Ch. 14.
—— why made in the image of God, IV. Part II. Ch. 4.

MAN, The Inward—Outward, I. 16. 1.

MAN, The Natural, II. 5. 5.

MAN, The Old—New, I. 15. 1, etc.; I. 16. 11; II. 7. 1.

MARKS of love to Christ, II. Ch. 25.

MARTYRS—false, I. 35. 7.
—— spiritual, II. 53. 20.
—— their fidelity, II. 45. 7.

MEEKNESS, II. 47. 2.

MEPHIBOSHETH, II. 10. 6.

MERIT of Christ (see IMPUTATION), I. 14. 7; I. 31. 8; I. 34. 1; II. 2. 8.
—— an infinite satisfaction, II. 2. 11, 12.

MICAH, the prophet—pointing out the fountain of consolation, II. 49. 4.

MUHLENBERG, INTROD. §§ 34. 41.

MUSIC—its origin, IV. Part II. Ch. 7. 3.

MUSIC, Divine—several kinds, in the Old Testament, II. 41. 10.

MUENZER, Thomas, INTROD. § 15.

N.

NAME of God—doing all things in it, I. 18. 5.

NARROW way in Christ—chosen by the Christian, II. 34. Sect. 4.

NEIGHBORS (see LOVE)—judging them, III. Ch. 11.

NEW BIRTH (see BIRTH; REGENERATION)—how effected, I. 3. 1.
—— it alone renders our works acceptable to God, I. 31. 10.
—— its fruits, I. 11. 17.
—— its necessity, I. 3. 8; I. 41. 16.
—— what it is, I. 5. 2, 4.

O.

OATH, Divine—a source of consolation, II. 2. 2-5.

OBEDIENCE of Christ, II. 2. 13.

OFFERINGS brought to God, I. 40. VII.

OIL, IV. Part I. Ch. 3. 43, 44.

OLD MAN, The (see MAN)—encouragement derived from the strife with, I. 16.
            11.

OMNIPRESENCE, Omnipotence, etc.; see GOD.

ORIGINAL Sin (see CORRUPTION), I. 2. 8; I. 41. 13, etc.; I. 42. 2.
—— its nature set forth in Book I.; PREF. to Book II. 2.

OSIANDRIAN Controversy, INTROD. § 15.

P.

PALATINATE, The, INTROD. § 17.

PARACELSUS, INTROD. § 28.

PATIENCE, Christian—consolations, II. 47, 17.
—— examples of, II. 47. 16.
—— motives to, II. Ch. 46.
—— produced by divine consolations, II. Ch. 45.
—— reasons for exercising it, II. Ch. 44.
—— Scriptural sentences respecting it, II. 47. 4-15.
—— sustained by the truth and promises of God, II. Ch. 49.
—— what it is, II. 44. 1; II. 45. 1; II. 47. 2, 3; III. Ch. 14.

PERFECTION, Absolute—not attainable, I. 11. 11; II. 51. 3.
—— not found in this world, II. 4. 2.

PERFECTION of the Christian life—wherein it consists, PREF. to Book III.
            7.

PERICLES, I. 27. 5.

PETER and Paul—their religious character, I. 17. 12.

PHOCION, I. 27. 5.

PILGRIMAGE, Our—its nature, I. 17. 10.

PLATO, II. 30. 4.

POOR and contrite, The—acceptable to God, I. 19. 11-16.

POVERTY of spirit, III. 5. 1.

PRÆTORIUS, INTROD. § 1.

PRAISE to God—benefits and efficacy of, II. Ch. 41.
—— offered by holy men, II. 42. 13.
—— reasons for offering it daily, II. Ch. 42.
—— to offer it, man’s greatest privilege, II. 43. 4.
—— to offer it, the most honorable employment of men, II. Ch. 43.
—— when offered, a source of consolation, II. 48. 14.

PRAY, To—sinful, whether in dependence on our own merit, or to forbear on
            account of our unworthiness, II. 34. Sect. 9.

PRAYER—a consolation against the fear of death, II. 57. 12.
—— all men invited to it, by God, II. 34. Sect. 7.

PRAYER—a means of obtaining consolation in affliction, II. 48. 13.
—— a protection against calumny, II. 17. 6.
—— benefits of continual, II. 34. Sect. 3.
—— certainty that it will be heard, II. 49. 7.
—— conversation of a believing soul with God, in, II. Ch. 39.
—— efficacy of the prayer of faith, II. 41. 6.
—— encouragements to, II. 20. 11, etc.
—— encouragements to, and lessons on, II. 34. Sect. 12.
—— evils which follow the neglect of, II. 34. Sect. 2.
—— in Psalm 109:1, etc., explained, II. 16. 1, etc.
—— its necessity, I. 42. 4 (e); II. 5. 4; II. Ch. 20.
—— internal, II. 20. 4; III. Ch. 19.
—— its benefits, power, and ground, II. Ch. 36.
—— its numerous qualities, offices, etc., II. 36. 16.
—— mental, II. 20. 7.
—— oral, II. 20. 3.
—— pattern of, furnished by Christ, II. 20. 10.
—— reasons why God certainly hears it, II. Ch. 37.
—— seven helps for our infirmities in, II. Ch. 38.
—— strengthens faith, II. 51. 16.
—— secret, II. 36. 9.
—— supernatural, II. 20. 4.
—— taught by love to God, II. 24. 16.
—— temptations, when we pray, II. 20. 16, 17.
—— the sign of a true Christian, II. Ch. 35.
—— the worshipper not restricted to any certain times of, II. 34. Sect.
            11.
—— vain, without humility, II. 21. 4.
—— when acceptable to God, II. 20. 9.
—— when not heard, II. 37. 23, etc.
—— wherein it consists, II. 20. 1.
—— why it is enjoined, II. 20. 8.
—— why we should commune with God in prayer, II. 34. Sect. 5.

PREFACE (Author’s) to Book I. p. xxxix.
—— Book II. p. 157.
—— Book III. p. 375.
—— Book IV. p. 423.

PRIDE (see HUMILITY), I. 31. 1, etc.; I. 39. 8; III. 20. 2.
—— influence of, II. 22. 2, etc.
—— its properties, III. 20. 1-4.

PRIDE—remedy against spiritual, II. 7. 7.
—— spiritual, I. 42. 4.

PRIESTHOOD of Christ, II. 2. 15.

PRODIGAL Son, Parable of, II. 8. 2, etc.; II. 10. 7.

PROMISES, Divine—the chief source of the Christian’s consolation, II. 2.
            1; II. 45. 6.

PROVIDENCE—a source of comfort, II. 45. 2; IV. Part I. Ch. 6. 16.
—— of God; three things wherein it consists, IV. Part I. Ch. 6. 12. etc.

PSALMS—six, called Golden Songs, II. 43. 1.
—— suited to various circumstances, II. 41. 12.
—— the Penitential, I. 4. 9, note.

PUNISHMENTS, Future—eternity of, I. 7. 5.

PUNISHMENTS, Temporal, II. 8. 9; II. 8. 13.

R.

RATIONALISTS, INTROD. § 40.

RECONCILIATION to our neighbor, I. 29. 1, 2.
—— enforced by three arguments, II. 4. 4. a. b. c.
—— the terms of, I. 29. 14.

REFUGE, Cities of, I. 21. 15, 16.

REGENERATION (see NEW BIRTH)—by divine goodness, II. 9. 3.
—— how effected, I. 3. 4.
—— in what it consists, I. 3. 7; II. 9. 1, etc.
—— its necessity, I. 41. 27.
—— men invited to, II. 9. 4.
—— produced by divine threatenings, II. 9. 2.
—— whence it proceeds, I. 3. 11, 12.

REMISSION of Sins—follows repentance, I. 8. 12, 16.
—— is not granted without repentance, I. 34. 12.

RENEWAL in Christ, I. 3. 5.
—— continued, I. 22. 4, etc.

REPENTANCE (see CONVERSION)—a quality of it, I. 29. 16.
—— daily, I. 20. 10.
—— founded on humility, III. 20. 3.
—— four properties of, II. 10. 1, etc.
—— illustrations of, I. 21. 12; II. 8. 1, etc.
—— its fruits, I. 42. 2; II. 9. 28.
—— its necessity, I. 8. 1-15; I. 37. 10; I. 37. 22, 23.
—— manner of, II. 9. 14.
—— motives to, II. 9. 22, etc.
—— the source of the Christian’s life, PREF. to Book I. 1.

REPENTANCE—what it is, I. 4. 1-11; I. 8. 2; I. 21. 10; II. 3. 1, etc.
—— when it is unfeigned, II. 10. 14.
—— without reconciliation and restitution, not acceptable to God, I. 29.
            19.

RESURRECTION of Christ (see CHRIST), II. 25. 10; II. 57. 4.
—— its fruit, II. 57. 11.

RESURRECTION of our bodies—a ground of comfort, II. 57. 3.

REVELATION—punishment of those who reject it, I. 7. 7, 8.

RIGHTEOUSNESS—by faith, II. 3. 8.
—— whence it proceeds, I. 5. 8; II. 3. 4.

RIGHTEOUSNESS of Christ—made our own, II. 3. 6.

RIGHTEOUSNESS, Our—its foundation, I. 3. 9.
—— whence it proceeds, II. 3. 1, etc.

S.

SAINTS—example given by them, II. 17. 4, 5; II. 17. 10; II. 44. 8; II. 52.
            15; II. 54. 8.
—— their constant practice, I. 20. 18.
—— their example, a help in prayer, II. 38. 5-8.
—— their example, a source of comfort, II. 45. 8.
—— their temptations, II. 52. 2, etc.

SATAN—his character, I. 41. 22.
—— his fall, I. 31. 7; II. 17. 9.
—— his fiery darts, II. 52. 6.
—— his image in man, I. 2. 3.
—— his want of power, II. 53. 2, 3.

SCHWENKFELDT, INTROD. §§ 14, 24.

SCRIPTURES (see WORD)—their purpose, I. 6. 8, 9.

SEA, The—lessons taught by it, Ch. 5. 15.

SEEKING after God—two ways, III. 4. 1.

SELF-DENIAL, I. 4. 3; I. 14. 6; I. 15. 4, etc.; II. 7. 2; II. 10. 2; III.
            23. 4.

SELF-LOVE, I. 31. 1, etc.; IV. Part II. Ch. 33.
—— its actual result, IV. Part II. Ch. 31.
—— its dangers, I. 14. 2, etc.; I. 31. 3; I. 31. 7; I. 14. 10.
—— its evil fruits, IV. Part II. Ch. 37; Ch. 38; Ch. 40.
—— its remedy, I. 31. 8.
—— its source, I. 31. 6.
—— the source of all evil, IV. Part II. 32. 2, 3.
SELF—worship of, II. 23.

SERVETUS, INTROD. §§ 15, 16.

SIN (see ORIGINAL SIN; REMISSION)—never comes alone, I. 37. 18.

SLANDER, see CALUMNY.

SLOTH—to be shaken off, II. 5. 7.

SMALCALD Articles, INTROD. § 25.

SOLOMON’S throne, III. 5. 2.

SORROW for Sin (see GODLY sorrow)—its happy influence, I. 20. 7.

SORROW—worldly, and, godly, I. 40.

SOUL—its dignity, III. 7. 1; IV. Part I. 6. 18-24.
—— its image shining forth originally in the body, I. 41. 7.
—— its original holy nature, I. 41. 5.
—— the habitation of the Holy Ghost, II. 35. 3.
—— the things that instruct and comfort it, IV. Part II. Ch. 7.

SPIRIT and flesh (see HOLY SPIRIT)—conflict between them, I. 16. 2, etc.

STARS, The, IV. Part I. Ch. 4.

STRASBURG, INTROD. § 2.

SUBSTANCE of the Christian religion—is faith and love, I. 30. 1.

SUPPER, The Lord’s—wherein Christ gives us his body and blood, II. 10. 6;
            III. 1. 4.

SYMBOL, what—INTROD. § 41, Note.

SYMBOLICAL Books, INTROD. §§ 22, 24, 25, 40, 41, 42; PREF. to Book I. 8;
            Conclusion of Book II.

SYNERGISTIC Controversy, INTROD. §§ 15, 19.

T.

TALENTS—not they, but faith and love required, I. 32. 1, etc.
—— why bestowed, I. 32. 4.

TAULER,—PREF. to Book I. 8; INTROD. § 29.
—— quotations from, II. 53. 20; III. 1. 3.
—— subject of his Sermons, I. 37. 16.

TEMPORAL things—design of their creation, I. 17. 1.
—— loss of, I. 20, 21, 22.
—— preference of, offensive to God, I. 18. 1, etc.

TEMPTATIONS, Spiritual—comforting instructions for those who labor under
            them, II. Ch. 52; II. Ch. 53; II. Ch. 54.
—— God refreshes the weak in, III. 23. 3.
—— not tokens of God’s anger, II. 53. 13.
—— origin of, II. 52. 4-7.
—— reasons why they are sent, II. 52. 7, etc.; II. 53. 4, etc.

TESTIMONY of the Spirit, II. 2. 9.

THEOLOGY—what it is, PREF. to Book I. 2.

THIRST—ours, and Christ’s, I. 36. 24.

THIRTY Years’ War, INTROD. § 22.

THOMAS á Kempis, PREF. to Book I. 8; INTROD. § 29.

TITUS, the Roman emperor, I. 27. 5.

TRINITY, Holy—benefits conferred by, II. 29. 10.
—— dwelling in the hearts of believers, III. 1. 1.

TREASURE, Internal—means of attaining it, III. Ch. 1.
—— of the believer, III. Ch. 1.
—— what it is, and on what it depends, III. Ch. 3.

U.

UNBELIEF—its fruits, I. 37. 4.

UNION with Christ—of the highest necessity, II. 6. 3.

UNION with God, II. 6. 1.
—— a property of true repentance, II. 10. 15.
—— its necessity, II. 28. 4.

V.

VANITY and emptiness of man, II. 23. 1.

VENGEANCE of God—set forth by Moses, II. 32. 7, 8.

VICE—abounding among Christians, I. 7. 6.

VINCENT, ST., II. 45. 8.

VIRTUE—false love of, II. 24. 9.

W.

WARFARE, Spiritual—an encouraging evidence, I. 16. 11.
—— even in the godly, I. 16. 7.

WATERS—separated from the land, the work of the Third Day, IV. Part I. Ch.
            3.
—— they, and their productions, IV. Part I. Ch. 5.

WEIGEL, INTROD. § 28.

WILDENHAHN, INTROD. §§ 10, 26, 30.

WILL of man—originally conformed to the will of God, I. 41. 6.
—— what it now is, II. 6. 7.

WINE, IV. Part I. Ch. 3. 40-42.

WISDOM—how to be acquired, II. 5. 1.

WOMAN of Canaan, The, III, 5. 1.

WORD of God (see SCRIPTURES)—its graciousness and efficacy, I. 36. 20, 21.
—— not a dead letter, I. 6. 2.
—— reading, etc., it, a protection against calumny, II. 17. 7.
—— who reject it, I. 38. 8.

WORD and Sacraments—means of grace, II. 9. 7.
—— strengthen faith, II. 51. 16.
—— their design, I. 38. 1.

WORKS—how judged, I. 33. 1; II. 5. 6.
—— how they may be rendered acceptable to God, III. Ch. 22.
—— their source must be faith, I. 33. 4; II. 22. 1.
—— they cannot justify, I. 5. 6.
—— worth, their, how to be judged, II. 4. 5.

WORKS, Good—God alone the Author, I. 21. 21.

WORLD—its vanity, II. 57. 17, etc.
—— necessity of withdrawing from it, I. 23. 2.
—— relinquishing it, I. 20. 25.

WORLDLY pleasures—drive away the Holy Spirit, III. Ch. 18.

WORLDLY society, I. 23. 5, etc.

WORSHIP, True—of God, I. 21. 3, etc.
—— required, on our own account, I. 21. 21, 22.
—— seated in the heart, I. 21. 19; I. 26. 3.
—— three things belonging to it, I. 21. 5.
—— wherein it consists, I. 26. 2.

Y.

YOKE of Christ, I. 4. 6; I. 11. 13.






FOOTNOTES


    1 A very accurate and interesting “Life of John Arndt,” was published
      in English by Rev. Dr. J. G. Morris, of Baltimore, in 1853, which
      presents the principal events that belong to Arndt’s history, and
      furnishes a faithful portraiture of his personal character.
      Wildenhahn’s work, admirably translated by Rev. G. A. Wenzel, now of
      Pittsburg, Pa., was published as a serial in the “Lutheran and
      Missionary,” about three years ago. This work, in a permanent form,
      would be a rich addition to our English religious literature.

    2 The first Latin translation, published at Leipsic in 1704, was
      prepared by the joint labors of Dr. J. G. Dorscheus and Dr. J. G.
      Pritius. (The latter published about the same time his _Introductio
      in lectionem N. T._, etc., which was highly valued, and passed
      through several editions; our own copy is dated 1737.) An extended
      Preface was furnished by Pritius. The whole is presented in a single
      and very clumsy volume.—The Latin translation published by Mr. Boehm
      in London, 1708, and dedicated to his patron, Prince George,
      appeared in two neat and convenient volumes, and is far superior to
      the continental edition. Copies of these editions, which are now
      rarely to be found, were obtained by us from the very rich
      collection of such works, belonging to Rev. Dr. C. P. Krauth, of
      West Philadelphia.

    3 The term “Symbol”—a word derived from the Greek—was applied, at a
      very early period of the Christian Church, by Greek-speaking
      Christians, to the “Apostles’ Creed,” in the sense of a “token or
      mark of recognition.” He who knew and adopted that Creed, viewed
      thus as _a symbol_, was recognized as a Christian; he who knew it
      not, or who rejected it, was not a Christian, but a Jew or heathen.
      After diverse creeds had been formed and adopted in the course of
      time, the word SYMBOL was retained, as applicable to a particular
      _creed_ or _confession of faith_. Hence the term “Symbols,” or its
      equivalent, “Symbolical Books,” was gradually applied to the several
      Lutheran Creeds which Arndt mentions with such reverence and love,
      as we have seen above.

    4 [These are Psalms, 6; 32; 38; 51; 102; 130; 143.]