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diff --git a/34736-tei/34736-tei.tei b/34736-tei/34736-tei.tei new file mode 100644 index 0000000..ae1429b --- /dev/null +++ b/34736-tei/34736-tei.tei @@ -0,0 +1,54285 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + +<!ENTITY u5 "http://www.tei-c.org/Lite/"> + +]> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <title>True Christianity</title> + <author><name reg="Arndt, Johann">Johann Arndt</name></author> + </titleStmt> + <editionStmt> + <edition n="1">Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date>December 23, 2010</date> + <idno type="etext-no">34736</idno> + <availability> + <p>This eBook is for the use of anyone anywhere at no cost and + with almost no restrictions whatsoever. You may copy it, give it + away or re-use it under the terms of the Project Gutenberg + License online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + <language id="de"></language> + <language id="la"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2010-12-23">December 23, 2010</date> + <respStmt> + <name> + Produced by Greg Weeks, Anna C. Haugen, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: xx-large; text-align: center">True Christianity</p> + <p rend="font-size: x-large; text-align: center">A Treatise</p> + <p rend="font-size: x-large; text-align: center">On Sincere Repentance, True Faith, The Holy Walk of the True Christian, Etc.</p> + <p rend="text-align: center">By the Venerable</p> + <p rend="font-size: x-large; text-align: center">Johann Arndt</p> + <p rend="text-align: center">General Superintendant of Ecclesiastical Affairs in the Principality of Lüneberg</p> + <p rend="font-size: large; text-align: center">Originally Translated Into English By Rev. A. W. Boehm, German Chaplain at the Court of St. James, and Published in London, A.D. 1712.</p> + <p rend="font-size: x-large; text-align: center">A New American Edition,</p> + <p rend="font-size: large; text-align: center">Revised, Corrected, and Furnished with Additional Matter From The Original German,</p> + <p rend="text-align: center">Together With A</p> + <p rend="font-size: x-large; text-align: center">General Introduction,</p> + <p rend="font-size: x-large; text-align: center">By Charles F. Schaeffer, D.D.,</p> + <p rend="text-align: center">Professor of Theology in the Theological Seminary of the Evangelical Lutheran Church, at Philadelphia</p> + <p rend="text-align: center">Philadelphia</p> + <p rend="text-align: center">The Lutheran Book Store,</p> + <p rend="text-align: center">No. 807 Vine Street.</p> + <p rend="text-align: center">Smith, English & Co., No. 23 N. Sixth Street.</p> + <p rend="text-align: center">1868</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + + </front> +<body> + +<pb n='xi'/><anchor id='Pgxi'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Introduction By The American Editor.</head> + +<p> +<anchor id='Intro_Section_1'/> +Both the general purpose of the venerable Johann Arndt in writing his +<q><hi rend='smallcaps'>True Christianity</hi>,</q> +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: <hi rend='italic'>Spiritual Treasury</hi> (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. +</p> + +<p> +<anchor id='Intro_Section_2'/> +§ 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. +<pb n='xii'/><anchor id='Pgxii'/> +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. +</p> + +<p> +§ 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. +</p> + +<p> +§ 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. +</p> + +<p> +§ 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 +<pb n='xiii'/><anchor id='Pgxiii'/> +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. +</p> + +<p> +<anchor id='Intro_Section_6'/> +§ 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 <q>Lutheran martyrdom,</q> 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 <q>exorcism.</q> 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 <q>exorcism.</q> +</p> + +<p> +§ 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 +<pb n='xiv'/><anchor id='Pgxiv'/> +for Baptism (<foreign lang='de' rend='italic'>Taufbüchlein</foreign>), +after omitting all popish and superstitious practices, +was the following. Between the prayer and the reading of Mark +10:13-16, the pastor says: <q>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.</q>—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 <emph>necessity</emph> 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 <foreign rend='italic'>adiaphoron</foreign>, +that is, a <q>thing indifferent,</q> +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 <emph>rejection</emph> of the formula +of Exorcism <emph>did</emph> 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 <q>by nature the children of wrath.</q> Eph. 2:3. +While, then, J. Ben. Carpzov, the distinguished interpreter of the Symbolical +Books, who died in 1557, decides that the <q>Exorcism</q> 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. +(<hi rend='italic'>Isagoge</hi>, etc., p. 1122 <hi rend='italic'>ff.</hi>; +1608.) Walch, the other eminent interpreter +of the Symbolical Books (<hi rend='italic'>Introductio</hi>, 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 <q>exorcism</q> 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. +</p> + +<p> +§ 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 +<pb n='xv'/><anchor id='Pgxv'/> +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 +<q>exorcism</q> with Baptism, understood it in accordance with the mind and +true sense of the Scriptures (<foreign lang='la' rend='italic'>ex mente +et vero sensu Scripturæ</foreign>)—that it was, +therefore, by no means <q>an impious ceremony</q> (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 <q>True +Christianity,</q> 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. +</p> + +<p> +§ 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. +</p> + +<p> +<anchor id='Intro_Section_10'/> +§ 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 <q>free city,</q> subject directly to the German +emperor. The warfare between the duke and the city, during Arndt's +<pb n='xvi'/><anchor id='Pgxvi'/> +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 <q>True Christianity.</q> +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 <q>fiction and truth,</q> +has selected this period of Arndt's history, as the one to which he dedicates +his two delightful volumes, entitled <q>Johannes Arndt</q> (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.<note place='foot'>A +very accurate and interesting <q>Life of John Arndt,</q> 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 <q>Lutheran and Missionary,</q> about three years ago. This work, in a +permanent form, would be a rich addition to our English religious literature.</note> +</p> + +<p> +§ 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. +</p> + +<p> +<anchor id='Intro_Section_12'/> +§ 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 <q>Peace</q> terminated at least the horrors which had followed +the introduction, in 1548, of the <hi rend='italic'>Augsburg Interim</hi>, by +which the newly-established Protestant doctrine was seriously endangered. +The provisions of this <hi rend='italic'>Interim</hi> were enforced with such merciless +tyranny by popish authorities, that in South Germany alone about four hundred +<pb n='xvii'/><anchor id='Pgxvii'/> +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. +</p> + +<p> +§ 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, <q>Peace, peace;</q> when there +was no peace? (Jerem. 6:14.) +</p> + +<p> +<anchor id='Intro_Section_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, +<pb n='xviii'/><anchor id='Pgxviii'/> +might be deluded by his claims to superior religious intelligence and +holiness. +</p> + +<p> +<anchor id='Intro_Section_15'/> +§ 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 <q>Use of the +law</q>—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 +<q>good works are <emph>necessary to salvation</emph>.</q> 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 <emph>Justification +by faith in Christ alone, without human works or merit</emph>, 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 <hi rend='smallcaps'>Formula of Concord</hi>, the +last of the special Lutheran creeds, all the doctrines of which Arndt cordially +<pb n='xix'/><anchor id='Pgxix'/> +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 §§ <ref target='Intro_Section_24'>24</ref>, +<ref target='Intro_Section_25'>25</ref>.) 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. +</p> + +<p> +<anchor id='Intro_Section_16'/> +§ 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. +</p> + +<p> +<anchor id='Intro_Section_17'/> +§ 17. In the Palatinate (the ancient <hi rend='italic'>Pfalz</hi>, 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 <q>Calvinism</q> (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. +</p> + +<p> +§ 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 +<pb n='xx'/><anchor id='Pgxx'/> +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 <emph>not</emph> in the direction <q>towards +Rome.</q> 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, <emph>that</emph> 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 <emph>honest</emph> +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. +</p> + +<p> +<anchor id='Intro_Section_19'/> +§ 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 +<ref target='Book_I_Preface_8'>Book I. § 8</ref>, +that he rejects the Synergistic, Majoristic, etc., errors, and entertains +no other views except those which are set forth in the Lutheran +Symbolical Books. +</p> + +<p> +<anchor id='Intro_Section_20'/> +§ 20. When he commenced his labors in Brunswick, he was the +youngest member of the <q>ministerium</q> 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 <q>True +Christianity.</q> It was his object to show that God demands a holy life, +proceeding from faith in Christ, and that no jealousy concerning the +<pb n='xxi'/><anchor id='Pgxxi'/> +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. +</p> + +<p> +<anchor id='Intro_Section_21'/> +§ 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 <q>ministerium</q> 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 <emph>alone</emph>, 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 +<q>Books</q> to Book I. The complete work may be regarded as consisting +of <emph>Four</emph> 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. +</p> + +<p> +<anchor id='Intro_Section_22'/> +§ 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, +<pb n='xxii'/><anchor id='Pgxxii'/> +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 <q>True Christianity.</q> 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 +<pb n='xxiii'/><anchor id='Pgxxiii'/> +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: <q>Mr. Storch then addressed +him (in language similar to that which Dr. Jonas used in speaking to the +dying Luther) as follows: <q>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.</q> Arndt replied several times, in a weak but +intelligible voice, most decisively, <q>Yes, yes, that I will, even to the +end.</q></q> 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: <q>We beheld his glory, the glory as of the +only begotten of the Father, full of grace and truth.</q> John 1:14. His wife +asked him when he had seen that <q>glory.</q> He replied: <q>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.</q>—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: +<q>Now I have overcome all.</q> These were the last words of this <q>good +soldier of Jesus Christ.</q> 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. +</p> + +<p> +§ 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, <q>I have fought a good fight,</q> etc. 2 Tim. +4:7, 8. His remains were deposited in the church at Celle. The tomb +exhibits the following inscription: +</p> + +<quote rend='display'> +<lg> +<l>Qui Jesum vidit, qui mundum et daemona vicit,</l> +<l rend='margin-left: 4'>Arndius in scriptis vivit ovatque suis.</l> +</lg> +</quote> + +<p> +(That is: <hi rend='italic'>Arndt, who saw Jesus, and conquered the world and the +devil, lives +and triumphs in his writings</hi>.) +</p> + +<pb n='xxiv'/><anchor id='Pgxxiv'/> + +<p> +<anchor id='Intro_Section_24'/> +§ 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 <q>True Christianity,</q> 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 <q>all her symbolical books.</q> This circumstance accounts for the +frequency and earnestness with which he declares his <emph>unconditional</emph> acceptance +of, and hearty belief in, <emph>all</emph> 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 <emph>all the Symbolical Books</emph>, +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: <q>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 <hi rend='smallcaps'>True Christianity</hi>, in which I have +depicted the internal, and, also, the external Christian life. For although the pure +<emph>doctrine is the foremost point of true Christianity</emph>, 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 <emph>life</emph> as my subject.</q> 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 <hi rend='smallcaps'>Formula of +Concord</hi>—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: <q>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.</q> 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: +<q>I call on the great God, the Searcher of hearts, as my witness, that it was +<pb n='xxv'/><anchor id='Pgxxv'/> +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.</q> +</p> + +<p> +<anchor id='Intro_Section_25'/> +§ 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 +<hi rend='smallcaps'>Symbolical Books</hi>, by no means proceeded from a narrow-minded +sectarian feeling. <q>Christ is all, and in all</q> (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 <emph>that</emph> 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 <hi rend='italic'>Augsburg Confession</hi> 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 <hi rend='italic'>Apology</hi>, 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. +<pb n='xxvi'/><anchor id='Pgxxvi'/> +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 +<hi rend='italic'>Smalcald Articles</hi>, 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.—<hi rend='italic'>The Two Catechisms (the Large +and the Small)</hi> 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 <hi rend='italic'>Formula of +Concord</hi>—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 <emph>not originally designed to be a full and complete +confession of faith</emph>, 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. +</p> + +<p> +<anchor id='Intro_Section_26'/> +§ 26. Religion assumed an unusually attractive and beautiful form in +Arndt, and is strikingly shadowed forth in his <q>True Christianity;</q> 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 <q>the Fenelon of Protestantism.</q> +Dr. Wildenhahn, whose charming work (entitled <hi rend='italic'>Johannes Arndt</hi>) +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 +<pb n='xxvii'/><anchor id='Pgxxvii'/> +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: <q>If I have spoken evil, bear +witness of the evil; but if well, why smitest thou me?</q> (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, <q>As thou, Father, +art in me, and I in thee, that they also may be one in us</q> (ver. 21)—<q>I +in them, and thou in me, etc.</q> (ver. 23), and language like that of Paul: +<q>Christ in you, etc.</q> (Col. 1:27), furnished him virtually with the formula: +<q>Christ in me, and I in Christ.</q> 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 <q>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 +<pb n='xxviii'/><anchor id='Pgxxviii'/> +the hope of eternal life.</q> 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 <q>where sin abounded, grace did much more abound.</q> 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 <q>by nature a child of wrath.</q> 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—<emph>love</emph> 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 +<q>True Christianity.</q> +</p> + +<p> +§ 27. The essential features of vital godliness are always the same; yet +<q>there are diversities of gifts, but the same Spirit.</q> 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 <emph>faith</emph>. Arndt +delights to speak of God's <emph>love</emph>. 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. +</p> + +<p> +<anchor id='Intro_Section_28'/> +§ 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 <q>questions and strifes of words</q> (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 +<pb n='xxix'/><anchor id='Pgxxix'/> +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. +</p> + +<p> +<anchor id='Intro_Section_29'/> +§ 29. Another ground of the charge of mysticism which his opponents +advanced, was found in his repeated references in the <q>True Christianity</q> +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: <q>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.</q> During the course +of the next year he published the whole work, with an extended Preface +of his own, and adopted the title: <q>A German Theology</q>; 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 <q>Mystics,</q> 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 <q>German Theology</q> was a production of his pen, and +so represents the case in his <q>True Christianity.</q> It is now, however, +<pb n='xxx'/><anchor id='Pgxxx'/> +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 <q>On the Imitation +of Christ,</q> 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 <q>German Theology,</q> +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 <q>German Theology,</q> Arndt +could calmly listen to those who censured him for adopting a similar +course. Those extracts at least, which he furnishes in the <q>True Christianity,</q> +are, unquestionably, evangelical and truly edifying. +</p> + +<p> +<anchor id='Intro_Section_30'/> +§ 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: <q>Tell me honestly,</q> said the syndic to him, <q>have +you really, as you allege, taken no steps whatever, in order to obtain this +call from Halberstadt?</q> <q>Not a single step,</q> said Arndt, in a solemn +manner, with his right hand on his heart, <q>the whole is altogether and +exclusively a work of God.</q> 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: <q>Gentlemen, I have borne false +witness! I really did do something to obtain this call.</q> <q>Ah!</q> said +Kale quickly, delighted, as it seemed, to find an opportunity for displaying +his official dignity, <q>You did? Pray, tell us what it was.</q> <q>I prayed +<pb n='xxxi'/><anchor id='Pgxxxi'/> +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.</q> <q>And was <emph>that</emph> all?</q> inquired the +burgomaster, much surprised, and speaking in more gentle tones. <q>That was +all,</q> replied Arndt, <q>and this is true, as God lives! But, doubtless, I +erred here, in impatiently attempting to dictate to God, etc.</q> 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. +</p> + +<p> +<anchor id='Intro_Section_31'/> +§ 31. The great work of Arndt—the <q>True Christianity,</q> 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 <q><hi rend='italic'>True Christianity</hi></q>! 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: <q>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: <q>I live; yet not I, but Christ liveth in me,</q> etc.</q> (Gal. +2:20.) +</p> + +<p> +<anchor id='Intro_Section_32'/> +§ 32. The Rev. Dr. Seiss, the author of <q>Ecclesia Lutherana, etc.,</q> to +whose endeavors the religious public is mainly indebted for the appearance +of the present edition, remarks in a recent notice of the work: +<q>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, +<pb n='xxxii'/><anchor id='Pgxxxii'/> +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.</q> +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 <q>faithful servant of God, John Arndt.</q> And Mr. Jacques +closes the Preface to his revision with the following words: <q>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.</q> +</p> + +<p> +<anchor id='Intro_Section_33'/> +§ 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: <q>Joannis Arndtii, Theologici, +etc.: De vero Christianismo. Libri IV. Cura et studio A. W. Boemi. +Lond. 1708.</q> 2 vols. 8vo.—Another Latin edition was published in Germany +in 1624. The Tamul translation had the following Latin title: <q>De +vero Christianismo, in Tamulicum convertit Benjamin Schulzius, Missionarius +Evangelicus.</q><note place='foot'>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 <hi rend='italic'>Introductio in lectionem N. T.</hi>, 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.</note> +</p> + +<p> +<anchor id='Intro_Section_34'/> +§ 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 +<pb n='xxxiii'/><anchor id='Pgxxxiii'/> +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 <q>True Christianity,</q> as +well as with other books of devotion. This interesting fact is mentioned +in the letters of Dr. Muhlenberg, published in the well-known +<hi rend='italic'>Halle Reports</hi> (<hi rend='italic'>Hallische +Nachrichten</hi>, 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. +</p> + +<p> +<anchor id='Intro_Section_35'/> +§ 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: <q>Eight Books, on the Reformation of the +Church in England, extending from the year 1526, under Henry VIII., to +the reign of Charles II.</q> 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 <q>History +of the Reformation of the Church of England,</q> he also published +several English compositions, such as a <q>Sermon on the doctrine of Original +Sin, Eph. 4:22,</q> printed in London, 1711, and a <q>Sermon on the +Duty of the Reformation (Jubilee), Rev. 18:4,</q> London, 1718, besides +various religious works in the German language. +</p> + +<p> +<anchor id='Intro_Section_36'/> +§ 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, <q>accidentally,</q> 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 <q>appears to be somewhat ancient, +and the sentiments in some few instances obscure.</q> He adds, in +reference to his own agency: <q>The only alterations which have been made, +are such as respect redundant and obsolete words, orthography, the addition +<pb n='xxxiv'/><anchor id='Pgxxxiv'/> +of some words, and the transposition of some sentences; that the ideas +of the translator might appear more conspicuous.</q> 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. +</p> + +<p> +<anchor id='Intro_Section_37'/> +§ 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 +<q>Guide to the Reading and Study of the Holy Scriptures,</q> 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 <q>ground-work,</q> +which, as he states in his Preface, he did not <q>edit either hastily or negligently. +There is not a single page, nor a single paragraph,</q> he continues, +<q>which has not been subjected to scrutiny,</q> 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. +</p> + +<p> +<anchor id='Intro_Section_38'/> +§ 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 +<pb n='xxxv'/><anchor id='Pgxxxv'/> +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 <q>Homilies</q> +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 <hi rend='smallcaps'>Index</hi>. 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 (<hi rend='italic'>e. g.</hi>, +the <hi rend='italic'>grace</hi>, <hi rend='italic'>mercy</hi>, +<hi rend='italic'>goodness</hi>, <hi rend='italic'>love</hi>, 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. +</p> + +<p> +§ 39. But even after having made numerous changes on <emph>every page</emph> 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. +</p> + +<p> +<anchor id='Intro_Section_40'/> +§ 40. It is eminently proper that a new edition of Arndt's <q>True Christianity</q> +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. +<pb n='xxxvi'/><anchor id='Pgxxxvi'/> +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 <emph>all</emph> 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 <q>all the +other Symbolical Books,</q> which he revered, but also speak contemptuously +of the Augsburg Confession and its holy doctrines. +</p> + +<p> +<anchor id='Intro_Section_41'/> +§ 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 +<emph>all</emph> 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 <hi rend='italic'>Lutherans</hi>. +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 (<hi rend='italic'>Hall. +Nachr.</hi>, 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, <q>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 +<pb n='xxxvii'/><anchor id='Pgxxxvii'/> +to the holy Word of God, in the prophetic and apostolical writings; further, +to the unaltered Augsburg Confession, and the other Symbolical +Books, etc.<note place='foot'>The term <q>Symbol</q>—a +word derived from the Greek—was applied, at a very early period of the +Christian Church, by Greek-speaking Christians, to the <q>Apostles' Creed,</q> in +the sense of a <q>token or mark of recognition.</q> He who knew and adopted that Creed, +viewed thus as <emph>a symbol</emph>, 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 <hi rend='smallcaps'>Symbol</hi> +was retained, as applicable to a particular <emph>creed</emph> or +<emph>confession of faith</emph>. Hence the term <q>Symbols,</q> or its equivalent, +<q>Symbolical Books,</q> was gradually applied to the several Lutheran Creeds which Arndt +mentions with such reverence and love, as we have seen above.</note> +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, <emph>such</emph> a Lutheran, should subscribe his +name.</q> He informs us that the genuine Lutherans readily subscribed; +the rest, who had unlutheran sympathies, withheld their names. +</p> + +<p> +<anchor id='Intro_Section_42'/> +§ 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 <q>the unaltered Augsburg Confession and the other +Symbolical Books,</q> 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. +</p> + +<p> +§ 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 +<pb n='xxxviii'/><anchor id='Pgxxxviii'/> +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 <q>True Christianity,</q> 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. +</p> + +<p> +§ 44. The divine blessing has so remarkably attended the use of Arndt's +<q>True Christianity,</q> 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 <q>True Christianity</q> 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. +</p> + +<p> +C. F. S. +</p> + +<p> +<hi rend='smallcaps'>Philadelphia</hi>, August, 1868. +</p> + +</div> + +<pb n='xxxix'/><anchor id='Pgxxxix'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Book I.</head> +<head type='sub'>Wherein True Christianity, Sincere Sorrow For Sin, Repentance, +Faith, And The Holy Life Of The True +Christian, Are Considered.</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Author's Preface To The First Book.</head> + +<p> +<anchor id='Book_I_Preface_Section_1'/> +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 <hi rend='italic'>Christians</hi>, 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. +</p> + +<p> +<anchor id='Book_I_Preface_Section_2'/> +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, <q>The pure life of Christ +opens all knowledge to us.</q> +</p> + +<p> +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: <q>If any man serve me, let him +follow me.</q> 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 +<pb n='xl'/><anchor id='Pgxl'/> +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: <q>He that saith he abideth +in him ought himself also so to walk, +even as he walked.</q> 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, <q>to know the +love of Christ</q> (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: <q>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,</q> 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: <q>I never knew you</q> +(Matt. 7:23); ye were not willing to +know me in my humility, and therefore +I do not know you in your pride. +</p> + +<p> +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 <q>dwell in the secret place of +the Most High, and abide under the +shadow of the Almighty.</q> Ps. 91:1. +Such is also the exhortation of the +Lord: <q>Watch ye therefore, and pray +always, that ye may be accounted +worthy to escape all these things.</q> +Luke 21:36. The same is also testified +in Ps. 112:7. +</p> + +<p> +<anchor id='Book_I_Preface_Section_5'/> +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. +</p> + +<pb n='xli'/><anchor id='Pgxli'/> + +<p> +<anchor id='Book_I_Preface_Section_6'/> +6. Now, when faith waits for the +blessings which are promised to it, +the offspring of this faith is <emph>hope</emph>. 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, <emph>love</emph> 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 <emph>patience</emph>. +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 <emph>prayer</emph>. 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, <emph>humility</emph> is the fruit. +And when this faith diligently labors +that it may not lose the grace of God, +or, as St. Paul says: <q>worketh out +salvation with fear and trembling</q> +(Phil. 2:12), then the <emph>fear of God</emph> is +the result. +</p> + +<p> +<anchor id='Book_I_Preface_Section_7'/> +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 +<q>to the poor the gospel is preached.</q> +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. +<pb n='xlii'/><anchor id='Pgxlii'/> +Nor do the holy prophets employ +cheerful terms when they call for a +contrite and broken heart, and say: +<q>Rend your heart—weep and lament.</q> +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. +</p> + +<p> +<anchor id='Book_I_Preface_8'/> +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 <hi rend='smallcaps'>Unaltered Augsburg Confession</hi>, +the <hi rend='smallcaps'>Apology</hi>, the <hi rend='smallcaps'>Smalcald +Articles</hi>, the <hi rend='smallcaps'>Two Catechisms</hi> of Luther, +and the <hi rend='smallcaps'>Formula of Concord</hi>. +</p> + +<p> +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. +</p> + +</div> + +<pb n='001'/><anchor id='Pg001'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter I.</head> +<head type='sub'>Showing What The Image Of God In Man Is.</head> + +<quote rend='display'> +<hi rend='italic'>Be renewed in the spirit of your mind; +and ... put on the new man, which after God is created +in righteousness and true holiness.</hi>—<hi rend='smallcaps'>Eph.</hi> 4:23, 24. +</quote> + +<p> +<anchor id='Book_I_Chapter_I_Section_1'/> +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: <q><hi rend='italic'>Let us</hi> make man in our +image, after our likeness,</q> etc. Gen., +1:26. +</p> + +<p> +<anchor id='Book_I_Chapter_I_Section_2'/> +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 <emph>another self</emph>, +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 <q>delights were +with the sons of men.</q> 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 +<emph>masterpiece</emph> 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 +<pb n='002'/><anchor id='Pg002'/> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_I_Section_4'/> +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 +<emph>understanding</emph> of man; of his goodness, +gentleness, and patience, in the <emph>spirit</emph> +of man; of his divine love and mercy, +in the <emph>affections</emph> of man's heart. There +was an image of the righteousness +and holiness, the justice and purity +of God, in the <emph>will</emph> of man; of his +kindness, clemency, and truth, in all +the <emph>words</emph> and <emph>actions</emph> of man; of his +almighty power, in man's <emph>dominion</emph> +over the earth, and inferior creatures; +and lastly, there was an image of God's +eternity, in the <emph>immortality</emph> of the human +soul. +</p> + +<p> +<anchor id='Book_I_Chapter_I_Section_5'/> +5. From the divine image thus implanted +in him, man should have acquired +the knowledge both of <emph>God</emph> +and of <emph>himself</emph>. 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 <emph>essentially</emph>, 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 <emph>essentially</emph> (Matt. 19:17); +and, consequently, that God is essential +love, essential life, and essential +holiness, to whom alone (because he is +all this <emph>essentially</emph>), 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. +</p> + +<p> +<anchor id='Book_I_Chapter_I_Section_6'/> +6. From this image of the Divine +Being, man should further have acquired +the knowledge of <emph>himself</emph>. He +should have considered what a vast +difference there was between God and +himself. Man is not God, but God's +<emph>image</emph>; 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 +<pb n='003'/><anchor id='Pg003'/> +in his hands, to do his will +and his work. Such a man follows not +his <emph>own</emph> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_I_Section_7'/> +7. Of this entire devotedness to the +Divine will, our Lord Jesus Christ, +while he sojourned in our world, was +a <emph>perfect</emph> 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: +<q>This is my beloved Son, in +whom I am well pleased.</q> 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 <emph>Divinity</emph>, 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 <emph>humanity</emph>, while +he tabernacled upon the earth. +</p> + +<p> +<anchor id='Book_I_Chapter_I_Section_8'/> +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 <emph>chief good</emph>, but merely a +mirror of the Godhead, formed purposely +to receive the reflection of the +divine nature, he erected himself into +a <emph>God</emph>; and thus choosing to be the +highest <emph>good</emph> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_I_Section_9'/> +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, +<pb n='004'/><anchor id='Pg004'/> +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. +</p> + +<p> +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. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_I_Chapter_II'/> +<head>Chapter II.</head> +<head type='sub'>Of The Fall Of Adam.</head> + +<quote rend='display'> +<hi rend='italic'>As by one man's disobedience +many were made sinners, so by the obedience of one shall many +be made righteous.</hi>—<hi rend='smallcaps'>Rom.</hi> 5:19. +</quote> + +<p> +<anchor id='Book_I_Chapter_II_Section_1'/> +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 <emph>himself</emph> thought +to be <emph>as God</emph>. 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 <emph>understanding</emph>, +dark and blind; as to his <emph>will</emph>, +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, <emph>he +would be as God</emph>: and that it was the +same most grievous, heinous, and hateful +sin in both. +</p> + +<p> +<anchor id='Book_I_Chapter_II_Section_2'/> +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 <emph>delight</emph> of God; yet not knowing +how to rest satisfied with these +<pb n='005'/><anchor id='Pg005'/> +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? +</p> + +<p> +<anchor id='Book_I_Chapter_II_Section_3'/> +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, +<q>a generation of vipers.</q> Matt. +3:7. And all those who are of a +proud and devilish nature, <q>the seed +(progeny) of the serpent.</q> So the +Almighty, addressing the serpent, +says, <q>I will put enmity between thee +and the woman, and between thy seed +and her seed.</q> Gen. 3:15. +</p> + +<p> +<anchor id='Book_I_Chapter_II_Section_4'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_II_Section_5'/> +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 +<pb n='006'/><anchor id='Pg006'/> +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 <q>the works of the flesh:</q> 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, <q>the heart is deceitful +above all things, and desperately +wicked; who can know it?</q> +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? +</p> + +<p> +<anchor id='Book_I_Chapter_II_Section_6'/> +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 +<q>only evil continually,</q> 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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_II_Section_8'/> +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. +<q>Know thyself!</q> 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. +<pb n='007'/><anchor id='Pg007'/> +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. +</p> + +<p> +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 <q>little member,</q> 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 +<q>world of iniquity.</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_II_Section_10'/> +10. Whosoever, therefore, fails to +correct this corruption of nature, by +being truly converted and <emph>renewed</emph> 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. <q>For without +are dogs and sorcerers, and whosoever +loveth and maketh a lie.</q> +Rev. 21:8; 22:15. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter III.</head> +<head type='sub'>Showing How Man Is Renewed In Christ Unto Eternal Life.</head> + +<quote rend='display'> +<hi rend='italic'>In Christ Jesus neither circumcision availeth anything, nor +uncircumcision, but a new creature.</hi>—<hi rend='smallcaps'>Gal. +6:15.</hi> +</quote> + +<p> +<anchor id='Book_I_Chapter_III_Section_1'/> +The <emph>New Birth</emph> 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 +<pb n='008'/><anchor id='Pg008'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_III_Section_2'/> +2. The birth of every real Christian +is twofold. The first is <q>after the +flesh,</q> the second, <q>after the spirit;</q> +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. +</p> + +<p> +3. There is therefore in the Christian +a <emph>twofold</emph> line of descent; and, +consequently, <emph>two</emph> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_III_Section_4'/> +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 <q>born +again, not of corruptible seed, but of +incorruptible, by the word of God, +which liveth and abideth forever.</q> +1 Peter 1:23. And, again, <q>Of his +own will begat he us with the word +of truth, that we should be a kind of +first-fruits of his creatures.</q> 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 +<emph>Holy Ghost</emph>; and this is what Christ +means by being <q>born of the Spirit</q> +(John 3:5); secondly, by <emph>faith</emph>; +whence it is said,—<q>whosoever believeth +that Jesus is the Christ, is born +of God</q> (1 John 5:1); and thirdly, by +holy <emph>Baptism</emph>; according to that passage +of Scripture, <q>Except a man be +born of water and of the Spirit, he +cannot enter into the kingdom of +God.</q> John 3:5. +</p> + +<p> +<anchor id='Book_I_Chapter_III_Section_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 +<pb n='009'/><anchor id='Pg009'/> +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 <emph>nature</emph>, +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 <emph>faith</emph>, 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. +</p> + +<p> +<anchor id='Book_I_Chapter_III_Section_6'/> +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 <q>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</q> (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. +</p> + +<p> +<anchor id='Book_I_Chapter_III_Section_7'/> +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 <emph>carnal generation</emph>, +we have inherited sin from Adam; so, +by <emph>faith</emph>, 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. +</p> + +<p> +<anchor id='Book_I_Chapter_III_Section_8'/> +8. With reference to this great +work of regeneration, Christ is called +<q>the everlasting Father</q> (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. +</p> + +<p> +<anchor id='Book_I_Chapter_III_Section_9'/> +9. Henceforth we must live in the +new birth, and the new birth in us; +we must be in Christ, and Christ in +<pb n='010'/><anchor id='Pg010'/> +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 <q>renewed in the +spirit of our mind,</q> <q>putting off the +old man,</q> and the being <q>transformed +into the image of God.</q> He likewise +considers it as the being <q>renewed in +knowledge after the image of him +that created us,</q> and <q>the renewing +of the Holy Ghost.</q> Eph. 4:23; 2 +Cor. 3:18; Col. 3:10; Tit. 3:5. It is +termed by Ezekiel, <q>taking away the +stony heart, and giving a heart of +flesh.</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_III_Section_10'/> +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, <emph>he</emph> only, is the rule of life, +and the pattern which every Christian +should strive to imitate. It is not the +rule of any <emph>man</emph> 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, <q>even as he also walked.</q> +Rom. 6:4. +</p> + +<p> +<anchor id='Book_I_Chapter_III_Section_11'/> +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, <q>God hath begotten +us again unto a lively hope by +the resurrection of Jesus Christ from +the dead.</q> 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: <q>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</q> (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 <q>Christ his own self bare +our sins in his own body on the tree, +that we, being dead to sins, should live +unto righteousness</q> (1 Peter 2:24); +and Jesus himself has said: <q>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.</q> +Luke 24:46, 47. +</p> + +<p> +<anchor id='Book_I_Chapter_III_Section_12'/> +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, +<pb n='011'/><anchor id='Pg011'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter IV.</head> +<head type='sub'>Of True Repentance, And The True Yoke And Cross Of Christ.</head> + +<quote rend='display'> +<hi rend='italic'>They that are Christ's have crucified the flesh with +the affections and lusts.</hi>—<hi rend='smallcaps'>Gal.</hi> 5:24. +</quote> + +<p> +<anchor id='Book_I_Chapter_IV_Section_1'/> +Repentance, or true conversion, +is the work of the Holy +Spirit, under the influence of which, +man, through the <emph>law</emph>, acknowledges +his sin, and the wrath of God provoked +against it; and earnestly mourns over +his offences; and then, understanding, +through the <emph>Gospel</emph>, 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. <q>Though our outward +man perish, yet the inward man is +renewed day by day.</q> 2 Cor. 4:16. +We are, therefore, enjoined to <q>mortify +our members which are upon the +earth</q> (Col. 3:5); and to <q>reckon ourselves +to be dead indeed unto sin, but +alive unto God, through Jesus Christ +our Lord.</q> Rom. 6:11. +</p> + +<p> +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 <emph>a God</emph>, +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 +<pb n='012'/><anchor id='Pg012'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_IV_Section_3'/> +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 <q>hate his own life</q> (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. +</p> + +<p> +<anchor id='Book_I_Chapter_IV_Section_4'/> +4. This is the true cross and yoke +of Christ; that of which the Saviour +spoke when he said, <q>Take my yoke +upon you, and learn of me; for I am +meek and lowly in heart.</q> Matt. 11:29. +As if he had said, <q>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.</q> 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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_IV_Section_6'/> +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 +<pb n='013'/><anchor id='Pg013'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_IV_Section_7'/> +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. +</p> + +<p> +8. All this is necessary to render +man that <emph>new creature</emph> in Christ Jesus, +without which nothing availeth in the +sight of God. 2 Cor. 5:17; Gal. 6:15. +</p> + +<p> +<anchor id='Book_I_Chapter_IV_Section_9'/> +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 <emph>external</emph> repentance; but it is +no less so, that all the Scriptures alike +inculcate the necessity of an <emph>inward</emph> +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.<note place='foot'>[These are Psalms, 6; 32; 38; 51; 102; +130; 143.]</note> +</p> + +<p> +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 <emph>external</emph> reformation of life and +manners. +</p> + +<p> +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 <emph>castaway</emph> (1 Cor. 9:27) at +last, notwithstanding the whole train +of his external acts. It will avail him +nothing to cry, <q>Lord, Lord!</q> He will +hear the tremendous declaration, <q>I +never knew you!</q> 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. +<pb n='014'/><anchor id='Pg014'/> +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 <q>if any man have not +the Spirit of Christ, he is none of his.</q> +Rom. 8:9. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter V.</head> +<head type='sub'>Wherein Does True Faith Consist?</head> + +<quote rend='display'> +<hi rend='italic'>Whosoever believeth that Jesus is the Christ, +is born of God.</hi>—1 <hi rend='smallcaps'>John</hi> 5:1. +</quote> + +<p> +<anchor id='Book_I_Chapter_V_Section_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. +</p> + +<p> +<anchor id='Book_I_Chapter_V_Section_2'/> +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, <emph>there</emph> +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 <emph>substance</emph> (Heb. 11:1); understanding +by it, a sure, solid, and +unshaken confidence in <q>things hoped +for,</q> and a lively conviction of <q>things +not seen.</q> 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 +<pb n='015'/><anchor id='Pg015'/> +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. +</p> + +<p> +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: <q>Whatsoever +is born of God overcometh the world.</q> +1 John 5:4. +</p> + +<p> +<anchor id='Book_I_Chapter_V_Section_4'/> +4. <emph>To be born of God</emph> 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 <emph>living</emph> +God, cannot but beget a <emph>living</emph> 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 <emph>must be</emph> 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. +</p> + +<p> +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 <emph>in</emph> Christ, he is +righteous and blessed; because <q><emph>he</emph> +was made to be sin for us, who knew +no sin, that we might be made the +righteousness of God in him.</q> 2 Cor. +5:21. +</p> + +<p> +<anchor id='Book_I_Chapter_V_Section_6'/> +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. +</p> + +<p> +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. +</p> + +<pb n='016'/><anchor id='Pg016'/> + +<p> +<anchor id='Book_I_Chapter_V_Section_8'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_V_Section_9'/> +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 <emph>engrafts</emph> thee into Christ, and +gives him freely to thee, with all that +he has; and then, it <emph>renews</emph> 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 <emph>Christ</emph> 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. +</p> + +</div> + +<pb n='017'/><anchor id='Pg017'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter VI.</head> +<head type='sub'>Showing How The Vital Power Of The Word Of God Should Be +Manifested In Man Through Faith.</head> + +<quote rend='display'> +<hi rend='italic'>Behold, the kingdom of +God is within you.</hi>—<hi rend='smallcaps'>John</hi> 17:21. +</quote> + +<p> +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 <emph>spiritually</emph> and by faith, +should be also <emph>outwardly</emph> 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 +<emph>in us</emph> by faith, which is declared <emph>without +us</emph> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_VI_Section_2'/> +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: <q>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;</q> +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. +</p> + +<pb n='018'/><anchor id='Pg018'/> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 +<emph>within</emph> but <emph>without</emph> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_VI_Section_6'/> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_VI_Section_8'/> +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. +</p> + +<pb n='019'/><anchor id='Pg019'/> + +<p> +<anchor id='Book_I_Chapter_VI_Section_9'/> +9. The substance of all that has +been advanced is this: the Holy Scripture +bears <emph>outward</emph> testimony to those +things, which are to be <emph>inwardly</emph> 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 +<emph>letter</emph>, which is to be established in the +heart, by faith, after the <emph>spirit</emph>. 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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter VII.</head> +<head type='sub'>The Law Of God, Written In The Hearts Of All Men, Convinces Them That +On The Day Of Judgment They Will Be Without Excuse.</head> + +<quote rend='display'> +<hi rend='italic'>When the Gentiles ... do the +things contained in the law ... they shew the work of the law +written in their hearts.</hi>—<hi rend='smallcaps'>Rom.</hi> 2:14, 15. +</quote> + +<p> +<anchor id='Book_I_Chapter_VII_Section_1'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_VII_Section_2'/> +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 <emph>being</emph> +of a God, of which they were assured +by their consciences; but they have +also been affected with a sense of his +<emph>justice</emph>, 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 +<emph>good</emph> 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 +<pb n='020'/><anchor id='Pg020'/> +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 <q>we are God's offspring.</q> +Acts 17:28. +</p> + +<p> +<anchor id='Book_I_Chapter_VII_Section_3'/> +3. The Gentiles, however, stifling the +testimony of conscience, contemned +the light of nature, and <q>the work of +the law written in their hearts</q> (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 <q>their thoughts accusing +or excusing one another,</q> convinced +them of the certainty of the +day of judgment. Rom. 1:32; 2:15. +But if the <emph>Gentiles</emph> shall be <q>inexcusable,</q> +because, though endued with +the natural knowledge of God, they +sought him not, as was their duty; +what shall <emph>they</emph> 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? +</p> + +<p> +<anchor id='Book_I_Chapter_VII_Section_4'/> +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, <q>it shall be more tolerable +for the land of Sodom,</q> than for such +false pretenders to religion. Matt. 11:24. +</p> + +<p> +<anchor id='Book_I_Chapter_VII_Section_5'/> +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 <q>wrath against the day of +wrath</q> (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 <q>the work of the law written in +their hearts;</q> 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 +<pb n='021'/><anchor id='Pg021'/> +them <q>strong delusion, that they +should believe a lie; that they all +might be damned who believed not the +truth, but had pleasure in unrighteousness.</q> +2 Thess. 2:11, 12. +</p> + +<p> +<anchor id='Book_I_Chapter_VII_Section_6'/> +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, <q>Walk +while ye have the light, lest darkness +come upon you.</q> John 12:35. +</p> + +<p> +<anchor id='Book_I_Chapter_VII_Section_7'/> +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, <q>because they did not +like to retain God in their knowledge,</q> +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: <q>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.</q> Jer. 31:33, 34; John 6:45. +</p> + +<p> +<anchor id='Book_I_Chapter_VII_Section_8'/> +8. And here, let us also attend to +that which the Apostle says, concerning +those who offend wilfully. <q>If,</q> +says he, <q>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,</q> +continues the Apostle, <q>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.</q> 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. +</p> + +</div> + +<pb n='022'/><anchor id='Pg022'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter VIII.</head> +<head type='sub'>No One Can Find Comfort In Christ And His Merits, Who Does Not Truly +Repent.</head> + +<quote rend='display'> +<hi rend='italic'>No unclean person was permitted +to eat of the passover.</hi>—<hi rend='smallcaps'>Exod.</hi> 12:48. +</quote> + +<p> +<anchor id='Book_I_Chapter_VIII_Section_1'/> +It was the declaration of the Lord +Jesus Christ, <q>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.</q> +Matt. 9:12, 13. By this declaration +the Lord teaches us, that he indeed +calls sinners, but that he calls them +to <emph>repentance</emph>; whence it is evident, +that no man can come to Christ without +true repentance and conversion +from sin, and without a true faith. +</p> + +<p> +<anchor id='Book_I_Chapter_VIII_Section_2'/> +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 <q>repentance +from dead works</q> (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. +</p> + +<p> +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. +</p> + +<p> +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: <q>They who do +such things (the works of the flesh), +shall not inherit the kingdom of God,</q> +and, of course, have not any part in +the Lord Jesus Christ. Gal. 5:21. +</p> + +<p> +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, <emph>feel</emph> 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. +</p> + +<p> +6. Remember, therefore, O man! +that Christ is come to call <emph>sinners to +repentance</emph>; and that it is only such as +<pb n='023'/><anchor id='Pg023'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_VIII_Section_7'/> +7. Happy is he who feels in his +heart, and still more happy he who +proves obedient to this holy calling, +that is, the <q>godly sorrow for sin, +which worketh repentance to salvation +not to be repented of,</q> and which +is the work of the Holy Spirit himself. +It arises, first, from the <emph>law</emph>, and +from serious meditation on the <emph>passion</emph> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_VIII_Section_8'/> +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? +</p> + +<p> +9. Truly as many as assume to themselves +the name of Christians, and yet +do not forsake the pleasures of sin, +<q>crucify Christ to themselves <emph>afresh</emph>, +and put him to an open shame</q> (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 <q>despite unto the Spirit +of grace;</q> 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, +<q>it is a fearful thing to fall into +the hands of the living God</q> (Heb. +10:31); for he is a <emph>living</emph> God, and not +a lifeless idol, incapable of punishing +so scornful a contempt of his grace +and mercy. +</p> + +<p> +10. With this divine wrath and vengeance, +even their own consciences +<pb n='024'/><anchor id='Pg024'/> +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. +</p> + +<p> +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 <q>for +the sins of the whole world</q> (1 John +2:2); and because <emph>in all places</emph> of the +world men should repent. Acts 17:30. +Thus it is said, <q>God now commandeth +all men <emph>every where</emph> to repent,</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_VIII_Section_12'/> +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. +</p> + +<p> +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 +<emph>faith</emph>, 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 <emph>faith</emph>, but <emph>fancy</emph>; +and thou art an unhappy, and most +awfully infatuated <emph>false Christian</emph>, 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: <q>If thou earnestly desirest +the pardon of thy sins, <emph>repent</emph> 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.</q> +</p> + +<p> +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. <emph>Then</emph>, the heavenly +physician looks upon thee graciously; +for he is come to revive those +<pb n='025'/><anchor id='Pg025'/> +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 +<emph>true</emph> 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 +<q>new creature.</q> But if thou continuest +to commit thy favorite sins, and remainest +unwilling to die to the corrupt +bent of <q>the old man</q> (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 <q>crucify the flesh, with +its affections and lusts?</q> Gal. 5:24. +</p> + +<p> +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 <emph>birth</emph> of the Saviour is of no advantage +to a man whose aim it is not +to be <emph>born</emph> with him; nor shall his +<emph>death</emph> avail for any, who are not disposed +to <emph>die</emph> to sin, and to mortify the +deeds of the flesh. Rom. 6:11. So, +the <emph>resurrection</emph> of Christ will benefit +none who will not <emph>rise</emph> from sin, and +live unto righteousness; nor will his +<emph>ascension</emph> prove a blessing to any who +refuse to <emph>ascend</emph> with him, and to have +their conversation in heaven. +</p> + +<p> +<anchor id='Book_I_Chapter_VIII_Section_16'/> +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, +<q>God be merciful to me a sinner</q> +(Luke 18:13); then, <emph>then</emph>, the pardon +is granted, the absolution is sealed, +however great and many the sins be +which he has committed against his +God. +</p> + +<p> +<anchor id='Book_I_Chapter_VIII_Section_17'/> +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, <q>He giveth repentance and +forgiveness of sins</q> (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. +<q>My bowels are troubled for him; I +will surely have mercy upon him, saith +the Lord.</q> 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 +<pb n='026'/><anchor id='Pg026'/> +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. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter IX.</head> +<head type='sub'>The Unchristian Walk Of Many Persons In Our Day, Is A Cause Of The +Rejection Of Christ And Of The True Faith.</head> + +<quote rend='display'> +<hi rend='italic'>Having a form of godliness, but +denying the power thereof.</hi>—2. <hi rend='smallcaps'>Tim.</hi> 3:5. +</quote> + +<p> +<anchor id='Book_I_Chapter_IX_Section_1'/> +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 +<q>crucify the Son of God afresh.</q> +Heb. 6:6. +</p> + +<p> +2. Would to God that Christ were +not, even in <emph>our</emph> 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 <emph>life</emph> of Christ, +<emph>there</emph> 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. +</p> + +<p> +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. +</p> + +<p> +4. Now Christ hath said, <q>Whosoever +shall deny me before men, him +will I also deny before my Father and +the angels.</q> 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 <q>profess that they +know God, but <emph>in works deny him</emph></q> (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 (<emph>openly</emph> +denying) said, <q>I will not;</q> while the +other (<emph>professing</emph> obedience) said, <q>I +go, sir,</q> and went not. Matt. 21:28-30. +</p> + +<p> +5. This is a forcible representation +of those Christians who make religion +to consist in empty profession without +obedience. They will cry <q>Yea, yea,</q> +and <q>Lord, Lord!</q> (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 +<pb n='027'/><anchor id='Pg027'/> +is thus given by St. Paul: <q>Having a +form of godliness, but denying the +power thereof.</q> 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 <q>the children of unbelief +or disobedience,</q> in whom the +spirit, not of Christ, but <emph>of this world</emph>, +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: +<q>I never knew you: depart from me, +ye that work iniquity.</q> Matt. 7:23. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter X.</head> +<head type='sub'>The Children Of The World Are Against Christ, And, Consequently, +Their Life And Their Christianity Are Both Alike False.</head> + +<quote rend='display'> +<hi rend='italic'>He that is not with me +is against me.</hi>—<hi rend='smallcaps'>Matt.</hi> 12:30. +</quote> + +<p> +<anchor id='Book_I_Chapter_X_Section_1'/> +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 <emph>unchristian</emph>, 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. +</p> + +<p> +<anchor id='Book_I_Chapter_X_Section_2'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_X_Section_3'/> +3. If, then, it be the truth that he +who is not <emph>with</emph> Christ is accounted as +one that is <emph>against</emph> him; and he that +<emph>standeth</emph> not <emph>in</emph> the will of God, as he +that <emph>withstandeth</emph> 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 +<pb n='028'/><anchor id='Pg028'/> +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 <q>the mind of Christ</q> +(1 Cor. 2:16); and, in another place, +<q>Let this mind be in you which was +also in Christ Jesus.</q> Phil. 2:5. The +children of the world have not this +mind, and it is hence certain that they +are not <emph>with</emph> but <emph>against</emph> Christ. Now +whatever any man's profession and +doctrine be, he who is thus <emph>against</emph> +Christ in his life and actions, is most +undoubtedly an antichrist. 1 John +2:18. +</p> + +<p> +4. Where, alas! shall we now find +true Christians, in the midst of so +many <emph>unchristian</emph> disorders that universally +abound? How justly may they be +termed <q>a little flock!</q> (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. <q>Woe is me!</q> +exclaims Micah, <q>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.</q> +Micah 7:1, 2. See also Ps. 74:19; +102:7. +</p> + +<p> +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, <q>alway, even +unto the end of the world.</q> Matt. 28:20. +Nor will he ever leave them without +sufficient succor; <q>I will not +leave you comfortless,</q> he says; <q>I +will come unto you.</q> John 14:18. +For he knoweth them that are his, +and those whom he is said to <emph>know</emph>, he +watches over with never-ceasing and +distinguishing care. <q>The foundation +of God standeth sure, having this +seal, The Lord knoweth them that are +his.</q> But who <emph>are his</emph>? The answer +is immediately annexed: <q>Let every +one that nameth the name of Christ +depart from iniquity.</q> 2 Tim. 2:19. +But let those who are not disposed to +obey this injunction, assume some +<emph>other</emph> name that shall better accord +with their conduct; and let them not +name <emph>His</emph> name, until they conform +to His life by a living faith. +</p> + +</div> + +<pb n='029'/><anchor id='Pg029'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XI.</head> +<head type='sub'>Showing That He Does Not Truly Repent, Is Not A Christian, And Not A +Child Of God, Who Does Not, In <emph>His Life And Conduct</emph>, Follow Christ; +Also, Wherein The New Birth And The Yoke Of Christ Consist.</head> + +<quote rend='display'> +<hi rend='italic'>Christ also suffered for us, leaving +us an example, that ye should follow his +steps.</hi>—1 <hi rend='smallcaps'>Pet.</hi> 2:21. +</quote> + +<p> +<anchor id='Book_I_Chapter_XI_Section_1'/> +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, +<q>This is my beloved Son, in +whom I am well pleased: hear ye +him.</q> 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: <q>The +former treatise have I made, O Theophilus, +of all that Jesus began both +to <emph>do</emph> and teach, etc.</q>; where, it is to +be remarked, that he places <emph>doing</emph> before +<emph>teaching</emph>; 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XI_Section_2'/> +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 <q>the light of +the world;</q> and promises that <q>he +who followeth him shall not walk in +darkness, but shall have the light of +life.</q> John 8:12. +</p> + +<p> +<anchor id='Book_I_Chapter_XI_Section_3'/> +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 <q>the light of life.</q> But +what is this <emph>darkness</emph>? It is an impenitent +and depraved life, called by the +apostle <q>works of darkness,</q> which +are to be cast off, that so we may put +on <q>the armor of light</q> (Rom. 13:12); +and in genuine repentance both these +duties are comprised. +</p> + +<p> +<anchor id='Book_I_Chapter_XI_Section_4'/> +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 <emph>mirror</emph> 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 +<pb n='030'/><anchor id='Pg030'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XI_Section_5'/> +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 <emph>will</emph>, +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 <emph>His</emph> 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 <emph>turning away</emph> 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. +</p> + +<p> +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 +<q>children of the devil</q> (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. +</p> + +<p> +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, <emph>inwardly</emph>, 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. +</p> + +<p> +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 <emph>renewed</emph>. There must be a <emph>total +renovation</emph> of the soul, in all its powers +and all its faculties. But how shall +this be effected? We answer: As the +<emph>chief evil</emph> has made a breach upon our +nature, and has infused poison into its +very springs; so must the <emph>chief Good</emph> +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 <emph>penetration</emph> of +the supreme Good, even of God himself; +and, therefore, it was necessary +that the Word should be made flesh. +</p> + +<p> +<anchor id='Book_I_Chapter_XI_Section_9'/> +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 +<pb n='031'/><anchor id='Pg031'/> +medicine to our corrupt nature; +and the more powerfully he influences +man, the more thoroughly will human +nature be purified. +</p> + +<p> +<anchor id='Book_I_Chapter_XI_Section_10'/> +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, +<q>We have the mind of Christ.</q> 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 <q>new creature</q> +which is created after God (2 Cor. 5:17); +and that life of Christ in us, of +which St. Paul experimentally says, +<q>I live, yet not I, but Christ liveth in +me.</q> Gal. 2:20. This is to follow +Christ truly. This is to walk in the +light of his life, and to bring forth +<q>fruits meet for repentance;</q> for, by +this means, the <q>old man</q> 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 <emph>nominal</emph>, but a <emph>real</emph> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XI_Section_11'/> +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 <emph>outward</emph> man perisheth, +the <emph>inward</emph> 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 <q>the lust +of the flesh, the lust of the eyes, and +the pride of life</q> (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. +</p> + +<p> +<anchor id='Book_I_Chapter_XI_Section_12'/> +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 <q>affections +and lusts.</q> In this, however, +consist the power, efficacy, and fruit +<pb n='032'/><anchor id='Pg032'/> +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 <q>old +man,</q> the life of Christ is a most severe +cross, and an intolerable burden; but +to the new and spiritual man, <q>this +yoke is easy and this burden light</q> +(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, +<q>Ye shall find rest unto your +souls.</q> 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 <q>rest unto our souls.</q> +</p> + +<p> +<anchor id='Book_I_Chapter_XI_Section_13'/> +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. +</p> + +<p> +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 <q>yoke</q> and this the <q>burden,</q> +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 +<q>came not to be ministered unto, but +to minister, and to give his life a ransom +for many</q>? Matt. 20:28. +</p> + +<p> +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 +<pb n='033'/><anchor id='Pg033'/> +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: <q>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.</q> 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 <q>taste how good the +Lord is</q> (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 +<emph>earth</emph>. +</p> + +<p> +<anchor id='Book_I_Chapter_XI_Section_16'/> +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. <q>Every one +that loveth is born of God, and knoweth +God. He that loveth not, knoweth +not God; for God is love.</q> 1 John 4:7, +8. +</p> + +<p> +<anchor id='Book_I_Chapter_XI_Section_17'/> +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 <emph>form</emph> of godliness, however +specious, but in an <emph>abiding substance</emph>, +even in that <emph>love</emph> which is God +himself. A son bears the image of +him who begat him; and whoever is +born of God should evidence it by <emph>love</emph>, +for God is love; and hence it is clear +that <q>he that dwelleth in love, dwelleth +in God, and God in him.</q> 1 John +4:16. +</p> + +<p> +<anchor id='Book_I_Chapter_XI_Section_18'/> +18. The <emph>knowledge of God</emph>, in like +manner, does not consist in words, +nor in merely speculative and superficial +knowledge, but in a vital, consolatory, +<pb n='034'/><anchor id='Pg034'/> +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, <q>My heart and +my flesh cry out for the living God</q> +(Ps. 84:2); and again, <q>Thy loving +kindness (as experienced in the divine +sensations of my soul) is better +than life</q> (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 <emph>experimental</emph> 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. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XII.</head> +<head type='sub'>The True Christian Dies Unto Himself And The +World, And Lives In Christ.</head> + +<quote rend='display'> +<hi rend='italic'>Christ died for all, that they +which live should not henceforth live unto themselves, but unto +him which died for them, and rose again.</hi>—2 <hi rend='smallcaps'>Cor.</hi> 5:15. +</quote> + +<p> +<q>Christ,</q> says the apostle, <q>died +for all, that they which live +should not henceforth live unto themselves, +but unto him which died for +them, and rose again.</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XII_Section_2'/> +2. There are three kinds of death: +the one <emph>spiritual</emph>, the second <emph>natural</emph>, +and the third <emph>eternal</emph>. 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. +</p> + +<p> +3. It is of the second kind of death +that the apostle speaks, where he +says, <q>To me to live is Christ, and to +die is gain.</q> 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 +<emph>natural</emph> 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. +</p> + +<p> +4. If, however, any think that the +apostle's language is also to be understood +of the <emph>spiritual</emph> death of sin, they +will not commit an error. For thrice +happy is the soul to whom, in this +<pb n='035'/><anchor id='Pg035'/> +sense, <q>to live is Christ:</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XII_Section_5'/> +5. Awake, therefore, O man! and +consider who it is that liveth in thee. +If thou canst truly affirm, <q>to me, to +live is Christ,</q> 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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XII_Section_7'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XII_Section_8'/> +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, <q>I live, +yet not I, but Christ liveth in me</q> +(Gal. 2:20); and writing to the church +at Colosse, he says, <q>Ye are dead, and +your life is hid with Christ in God.</q> +Col. 3:3. +</p> + +<p> +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, <q>If we live in +the Spirit, let us also walk in the +Spirit.</q> 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 <emph>all</emph>,—<q>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.</q> Rom. 8:13. +</p> + +<p> +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 +<emph>destroy</emph> 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, +<pb n='036'/><anchor id='Pg036'/> +we shall, like Saul, be cast out from +the kingdom, and lose the crown of +everlasting life. +</p> + +<p> +<anchor id='Book_I_Chapter_XII_Section_11'/> +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 <emph>hypocrisy</emph>; 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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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: <q>In the day, +the drought consumed me, and the +frost by night; and my sleep departed +from mine eyes</q> (Gen. 31:40): <q>for +the Son of man came not to be ministered +unto, but to minister, and to +give his life a ransom for many.</q> +Matt. 20:28. Shall we, then, scruple +to love Christ again, and to fight under +his banner against his enemy, the +world? +</p> + +</div> + +<pb n='037'/><anchor id='Pg037'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XIII.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—2 <hi rend='smallcaps'>Cor.</hi> 8:9. +</quote> + +<p> +<anchor id='Book_I_Chapter_XIII_Section_1'/> +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. +</p> + +<p> +2. Be not deceived: Jesus must be +loved by thee, not in word and in +tongue; but in deed and in truth. <q>If,</q> +says he (John 14:23), <q>a man love +me, he will keep my words;</q> and so +St. John speaks: <q>This is the love +of God, that we keep his commandments: +and his commandments are not +grievous.</q> 1 John 5:3. And, again, +the Saviour says: <q>My yoke is easy, +and my burden is light.</q> 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: <q>Unto you it is given, in the +the behalf of Christ, not only to believe +on him, but also to suffer for his +sake</q> (Phil. 1:29); nay, to lay down +life itself, whenever that sacrifice is +required of us. +</p> + +<p> +<anchor id='Book_I_Chapter_XIII_Section_3'/> +3. In order to confirm thy faith, +consider the example of Moses, who, +<q>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.</q> Heb. 11:24-26. +</p> + +<p> +4. Consider Daniel, who refused the +luxuries of a court, and desired to be +fed with pulse and water, resolving +<q>that he would not defile himself +with the portion of the king's meat, +nor with the wine which he drank.</q> +Dan. 1:8, 12. He contemned the +pleasures of Babylon, that he might +attain <q>the wisdom that is from +above</q> (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 +<pb n='038'/><anchor id='Pg038'/> +sight of God, even as <q>partaking of +the divine nature,</q> if thou escape +<q>the corruption that is in the world +through lust.</q> 2 Pet. 1:4. +</p> + +<p> +5. Consider, further, the example of +St. Paul, who says, <q>The world is crucified +unto me, and I unto the world</q> +(Gal. 6:14); that is, I am dead to the +world, and the world is dead to me. +Thus are all true Christians <emph>in</emph> the +world, yet not <emph>of</emph> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XIII_Section_6'/> +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. +</p> + +<p> +7. Agur prayed to the Lord thus: +<q>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.</q> +Prov. 30:7, 8. So let the Christian +pray: <q>Two things I desire of thee, +O Lord, even these two: that I may +die to myself, and to the world.</q> +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, <q>I know +you not.</q> Matt. 7:23; 25:12. +</p> + +<p> +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, <q>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.</q> John 15:19. +</p> + +<p> +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. +</p> + +<p> +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, <q>I know you +not, as ye, in like manner, knew me +not.</q> 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: +<pb n='039'/><anchor id='Pg039'/> +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. +</p> + +<p> +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. +</p> + +<p> +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, <q>if any man love the world, +the love of the Father is not in him.</q> +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. +</p> + +<p> +13. The love of the world appertains +not to the <emph>new</emph> creature, but to +the <emph>old</emph>: for the world has nothing +to bestow but honor and vainglory, +riches, pleasures, and carnal desires; +in these the <q>old man</q> 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. +</p> + +<p> +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, +<q>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?</q> +</p> + +<p> +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 <emph>lord</emph> of the earth, +and not its <emph>slave</emph>; 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 <emph>tenant at will</emph>. 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 +<pb n='040'/><anchor id='Pg040'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XIII_Section_16'/> +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 <emph>end</emph> of his +being. That <emph>end</emph> 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. +</p> + +<p> +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 <emph>one</emph> 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. +</p> + +<p> +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: <q>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 <emph>these</emph>, sacrifice my <emph>immortal +soul</emph>, which Christ has redeemed at so +infinite a price? God forbid.</q> <q>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?</q> Matt. 16:26. Alas! the +<q>whole world,</q> 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. +</p> + +</div> + +<pb n='041'/><anchor id='Pg041'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XIV.</head> +<head type='sub'>The True Christian, Who Imitates Christ, Hates His Own Life In This +World, And Forsakes The World.</head> + +<quote rend='display'> +<hi rend='italic'>If any man come to me, and +hate not ... his own life also, he cannot be my +disciple.</hi>-<hi rend='smallcaps'>Luke</hi> +14:26. <hi rend='italic'>He that loveth his life +shall lose it; and he that hateth his life in this world shall +keep it unto life eternal.</hi>—<hi rend='smallcaps'>John</hi> 12:25. +</quote> + +<p> +<anchor id='Book_I_Chapter_XIV_Section_1'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XIV_Section_2'/> +2. There is nothing that more obstructs +the everlasting salvation of +mankind than <emph>self-love</emph>. 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. +</p> + +<p> +3. As then, on the one hand, the +things of this life, such as praise, +<pb n='042'/><anchor id='Pg042'/> +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. +</p> + +<p> +4. Inordinate self-love is begotten +of the world, and not of God; it is +earthly, and the chief enemy to <q>the +wisdom which is from above.</q> James +3:17. This wisdom does not seek the +praise and applause of men; and +though in itself <q>a pearl of great +price</q> (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 <q>puffeth up</q> (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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XIV_Section_6'/> +6. Now he who is sincerely disposed +to deny himself, must follow, not his +own will, but the will of Christ, who +has declared, <q>I am the way, and the +truth, and the life.</q> John 14:6. As +though he had said: <q>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 <emph>way</emph>, the <emph>truth</emph> will guide +thee unto eternal <emph>life</emph>. If thou desirest +<pb n='043'/><anchor id='Pg043'/> +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.</q> +</p> + +<p> +<anchor id='Book_I_Chapter_XIV_Section_7'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XIV_Section_8'/> +8. <q>Be ye followers of God as dear +children.</q> 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? +</p> + +<p> +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 <q>the +pleasures of sin for a season</q> (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 +<pb n='044'/><anchor id='Pg044'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XIV_Section_10'/> +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 <q>loveth his life, shall +lose it; but he that hateth his life</q> +(that is, resists this principle of self-love), +<q>shall keep it unto life eternal.</q> +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. +</p> + +<p> +11. The kingdom of heaven is compared +in Scripture to <q>a pearl of great +price;</q> in order to obtain which, a +man sold <emph>all</emph> 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? +</p> + +<p> +<anchor id='Book_I_Chapter_XIV_Section_12'/> +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. +</p> + +<p> +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 <emph>virgin-soul</emph>; +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. <q>If any man come to me,</q> +he says, <q>and hate not his <emph>own life</emph>, he +cannot be my disciple.</q> Luke 14:26. +</p> + +<p> +<anchor id='Book_I_Chapter_XIV_Section_14'/> +14. In order to understand what is +meant by hating ourselves, we are to +remember that we carry about with +us <q>the old man,</q> 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 +<pb n='045'/><anchor id='Pg045'/> +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. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XV.</head> +<head type='sub'>Showing How The <q>Old Man</q> Daily Dies, And The <q>New Man</q> +Is Daily Renewed, In A True Christian; Also, Wherein Self-Denial Consists, And +What Is Meant By The Christian's Cross.</head> + +<quote rend='display'> +<hi rend='italic'>If any man will come after me, let +him deny himself, and take up his cross daily, +and follow me.</hi>—<hi rend='smallcaps'>Luke</hi> 9:23. +</quote> + +<p> +<anchor id='Book_I_Chapter_XV_Section_1'/> +It is the charge of the apostle Paul, +<q>Put off the <emph>old man</emph>, which is +corrupt according to the deceitful +lusts; and be renewed in the spirit of +your mind; and put on the <emph>new man</emph>, +which after God is created in righteousness +and true holiness.</q> Eph. 4:22-24. +And in another of his Epistles, +he gives us a reason for doing so: +<q>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.</q> 1 Cor. 6:19, 20. +</p> + +<p> +2. We have already noticed what is +meant by <emph>the old man</emph>; namely, pride, +covetousness, lasciviousness, unrighteousness, +wrath, enmity, hatred, etc.; +all of which must die in the Christian, +if ever the <emph>new man</emph> arise in him again, +and is day by day renewed. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XV_Section_4'/> +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 +<pb n='046'/><anchor id='Pg046'/> +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. +</p> + +<p> +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 <emph>old man</emph>, 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 <emph>self-denial</emph>. +</p> + +<p> +<anchor id='Book_I_Chapter_XV_Section_6'/> +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. +<q>The Son of man,</q> he says, <q>came +not to be ministered unto, but to minister</q> +(Matt. 20:28); and again, <q>I +am among you as he that serveth</q> +(Luke 22:27); and in another place, +<q>The Son of man hath not where to +lay his head.</q> Luke 9:58. David, +when reviled by Shimei, practised the +duty of self-denial, for his words were: +<q>The Lord hath said unto him, Curse +David.</q> 2 Sam. 16:10. As if he had +said: <q>I am a worm in the sight of +God, and deserve to suffer far worse +things.</q> 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, +<q>through much tribulation, entered +into the kingdom of God.</q> Acts 14:22. +</p> + +<p> +7. This was true when they acknowledged +themselves unworthy of any +favor, but worthy of all the evils that +could befall them. +</p> + +<p> +<anchor id='Book_I_Chapter_XV_Section_8'/> +8. Now, this self-denial is the cross +of Christ, which he has encouraged us +to bear, saying: <q>If any man will +come after me, let him deny himself +and take up his cross daily, and follow +me.</q> 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. +</p> + +<p> +9. But whatever opposition <emph>the old +man may</emph> 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 +<pb n='047'/><anchor id='Pg047'/> +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. +</p> + +<p> +10. These are the spiritual exercises +which the Scriptures mean when they +speak of <emph>denying ourselves</emph>, of <emph>bearing the +cross of Christ</emph>, and of <emph>following him</emph>,—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 <q>hath left us an example +that we should follow his steps.</q> +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. +</p> + +<p> +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 <emph>self</emph>. 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 <q>old nature,</q> and therefore but +little considered by the bulk of mankind. +</p> + +<p> +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. +</p> + +<p> +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, +<q>a stranger upon the earth</q> (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. +</p> + +</div> + +<pb n='048'/><anchor id='Pg048'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XVI.</head> +<head type='sub'>A Conflict Is Constantly Maintained In The +Christian Between The Spirit And The Flesh.</head> + +<quote rend='display'> +<hi rend='italic'>I see another law in my members, warring +against the law of my mind.</hi>—<hi rend='smallcaps'>Rom.</hi> 7:23. +</quote> + +<p> +<anchor id='Book_I_Chapter_XVI_Section_1'/> +The two opposite principles in the +heart of the real Christian, are +spoken of by the apostle under different +names, viz.: <emph>the inward and outward +man</emph> (2 Cor. 4:16), the <emph>law of +the mind</emph> and the law of the members +(Rom. 7:23), and the <emph>flesh and spirit</emph>. +<q>The flesh,</q> says he, <q>lusteth against +the Spirit, and the Spirit against the +flesh.</q> Gal. 5:17. +</p> + +<p> +<anchor id='Book_I_Chapter_XVI_Section_2'/> +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 +<emph>carnal</emph>. And <q>to be carnally minded +is death.</q> Rom. 8:6. +</p> + +<p> +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 <emph>carnal</emph> or <emph>spiritual</emph>. 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. +</p> + +<p> +4. Solomon says, <q>He that ruleth +his spirit (his mind), is better than he +that taketh a city.</q> 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 <emph>conquerors of the +world</emph>! +</p> + +<p> +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. +</p> + +<p> +6. This contest, though attended +with various trials and difficulties, will, +however, issue in a glorious victory +and a heavenly crown: <q>Be thou faithful +unto death,</q> saith the Captain of +our salvation, <q>and I will give thee a +crown of life.</q> Rev. 2:10. And the +disciple that lay in his bosom tells us, +<q>This is the victory that overcometh +the world, even our faith.</q> 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 <emph>self</emph>, and then +the victory over the world is thine. +</p> + +<p> +<anchor id='Book_I_Chapter_XVI_Section_7'/> +7. Some may, perhaps, be here ready +to inquire, <q>What, if sin sometimes +closely beset me, and bear me away +against my will; must I be excluded +<pb n='049'/><anchor id='Pg049'/> +from the number of God's children, +according to that saying of St. John, +<q>He that committeth sin is of the +devil</q>?</q> 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, <q>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</q> (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, <q>O wretched man +that I am! who shall deliver me from +the body of this death?</q> Rom. 7:24. +And to this agrees what Christ himself +says: <q>The spirit indeed is willing, +but the flesh is weak.</q> Matt. 26:41; +Mark 14:38. +</p> + +<p> +8. As long, therefore, as this <emph>conflict</emph> +is felt in man, sin cannot be said to +<emph>rule</emph> 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. +</p> + +<p> +9. It is the experience of all the +saints, that they alike have sin, according +to the word of St. John: <q>If +we say that we have no sin, we deceive +ourselves.</q> 1 John 1:8. It is not, however, +the <emph>indwelling</emph> sin that condemns +a man, but the <emph>reigning</emph> 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: <q>There is therefore now no +condemnation to them which are in +Christ Jesus, who walk not after the +flesh, but after the Spirit</q> (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 <emph>reigning</emph> influence of sin; +they remain the servants of sin and +Satan, and are, consequently, damned; +for <q>the law of the Spirit of life</q> hath +not made them <q>free from the law of +sin and death</q> (Rom. 8:2), so long +as they thus suffer sin to rule over +them, and to <q>reign in their mortal +body.</q> +</p> + +<p> +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, <emph>a prince of God</emph>) (Gen. +32:28); and who, as a <emph>prince</emph>, hath +power with God, and shall at last prevail. +</p> + +<p> +<anchor id='Book_I_Chapter_XVI_Section_11'/> +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 +<pb n='050'/><anchor id='Pg050'/> +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. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XVII.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—1 <hi rend='smallcaps'>Tim.</hi> 6:7, 8. +</quote> + +<p> +<anchor id='Book_I_Chapter_XVII_Section_1'/> +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 <emph>prove</emph> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XVII_Section_2'/> +2. Man is therefore left to his own +<pb n='051'/><anchor id='Pg051'/> +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: <q>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.</q> Deut. 30:19. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XVII_Section_4'/> +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 <emph>the +forbidden tree</emph>. +</p> + +<p> +<anchor id='Book_I_Chapter_XVII_Section_5'/> +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 <emph>forbidden tree</emph>, 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! <q>Naked,</q> says Job, +<q>came I out of my mother's womb, +and naked shall I return thither.</q> +Job 1:21. We bring into the world +<pb n='052'/><anchor id='Pg052'/> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XVII_Section_7'/> +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. <q>Ye are,</q> saith the Lord, +<q>strangers and sojourners <emph>with me</emph>,</q> +that is, <q><emph>before my eyes</emph>, although ye +may not remember it.</q> +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XVII_Section_9'/> +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 +<pb n='053'/><anchor id='Pg053'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XVII_Section_10'/> +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, +<q>He had not where to lay his head.</q> +Matt. 8:20. +</p> + +<p> +<anchor id='Book_I_Chapter_XVII_Section_11'/> +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. <q>How amiable,</q> says he, +<q>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.</q>—<q>A +day in thy courts is better than a +thousand.</q> 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 <emph>Redeemer</emph>. Job. 19:25. +</p> + +<p> +<anchor id='Book_I_Chapter_XVII_Section_12'/> +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 <q>through much +tribulation they must enter into the +kingdom of God</q> (Acts 14:22); and +when slaughtered, they prayed (with +Christ their Head), <q>Father, forgive +them</q> (Luke 23:34); <q>lay not this +sin to their charge.</q> 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. +</p> + +<p> +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 <emph>truth</emph> 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 +<pb n='054'/><anchor id='Pg054'/> +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 +<emph>book</emph>, whence they derive all solid and +substantial learning, as it respects both +life and doctrine. Such persons declare +with the apostle, <q>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.</q> +2 Cor. 4:8. And with holy men of old +they unite in saying, <q>Here have we +no continuing city, but we seek one to +come.</q> Heb. 13:14. +</p> + +<p> +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. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XVIII.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>And the anger of the Lord +was kindled; and the fire of the Lord burnt among them, +and consumed them, etc.</hi>—<hi rend='smallcaps'>Numb.</hi> 11:1. +</quote> + +<p> +<anchor id='Book_I_Chapter_XVIII_Section_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 <q>the +praise of men, more than the praise +of God.</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XVIII_Section_2'/> +2. The sum of Christianity is <emph>to follow +Christ</emph>. Hence, it should be our +chief care to imitate the example +<pb n='055'/><anchor id='Pg055'/> +which he has left us. Our thoughts +and actions, our desires and labors, +should all terminate in the attainment +of this <emph>one thing needful</emph>, how we +may come to Christ; how be saved by, +and united with him to all eternity. +</p> + +<p> +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. +</p> + +<p> +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: <q>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.</q> Col. 3:17. +</p> + +<p> +<anchor id='Book_I_Chapter_XVIII_Section_5'/> +5. The <emph>name</emph> 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. +</p> + +<p> +6. In a word, Almighty God, our +chief and sovereign Good should be +the <emph>principle</emph> and <emph>end</emph> of all our designs, +if we would not fail of eternal salvation. +Hence St. Paul says, <q>But thou, +O man of God, flee these things</q> (1 +Tim. 6:11); namely, covetousness and +the love of the world. He calls the +Christian, <q>a man of God,</q> 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 <q>has his +portion in this life, and whose belly +is filled with the hid treasure</q> 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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XVIII_Section_9'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XVIII_Section_10'/> +10. What else can result from a +<pb n='056'/><anchor id='Pg056'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XVIII_Section_11'/> +11. The love and joy, the wealth +and honors of the true Christian, are +circumscribed only by eternity itself; +for, <q>where his <emph>treasure</emph> is, there will his +<emph>heart</emph> be also.</q> Luke 12:34. From the +lust and love of the world, on the contrary, +nothing can result but eternal +damnation. <q>The world passeth away +and the lust thereof; but he that doeth +the will of God abideth forever</q> (1 +John 2:17): and hence, St. John calls +upon the faithful entirely to withdraw +their affections from the world; saying, +<q>Love not the world, neither the +things that are in the world.</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XVIII_Section_12'/> +12. But this will more fully appear +from the following reflections: +</p> + +<p> +I. Love is the very <emph>heart</emph> of a man, +and the noblest of all his affections; +hence, it is due to God only, as the +supreme object, and sovereign Good. +</p> + +<p> +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. +</p> + +<p> +III. <emph>Like</emph> things are naturally loved +by their <emph>like</emph>. 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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<pb n='057'/><anchor id='Pg057'/> + + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XIX.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>To this man will I look, even +to him that is poor and of a contrite spirit, and trembleth at my +word.</hi>—<hi rend='smallcaps'>Isaiah</hi> 66:2. +</quote> + +<p> +<anchor id='Book_I_Chapter_XIX_Section_1'/> +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. +</p> + +<p> +2. He who is still <emph>something</emph> 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. <q>If,</q> says the apostle, +<q>a man think himself to be something, +when he is nothing, he deceiveth himself</q> +(Gal. 6:3): and the reason of +this is, that God is <emph>all in all</emph>, alone; +and the creature must consequently +become a bare and empty <emph>nothing</emph>. 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. +</p> + +<p> +3. If ever thou designest, then, to +give all the glory and honor to God, +that <hi rend='smallcaps'>He</hi> may be <hi rend='smallcaps'>all</hi>, alone, thou must +surely thyself become <emph>nothing</emph> 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 <emph>all in all</emph>, +whilst thou thyself continuest to be +<emph>something</emph>? By this self-exaltation thou +invadest the sovereignty of God, and +appropriatest that to thyself, which is +his proper due and prerogative. <q>It +was <emph>before the Lord</emph>,</q> said David to +Michal, who had reproached him, <q>and +I will yet be more vile than thus, and +will be base in mine own sight.</q> 2 +Sam. 6:21, 22. +</p> + +<p> +4. A man that will be <emph>something</emph>, is +the matter out of which God is wont +to make <emph>nothing</emph>; 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 <emph>something</emph>. 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 <emph>sinners</emph>, +shall be honored by the Lord as the +chief of <emph>saints</emph>. Matt. 23:12; Luke 1:52. +</p> + +<p> +5. This is that humility which God +exalts; that misery which he regards; +that <emph>nothing</emph> from which he createth +<emph>something</emph>. And as, at the creation, the +glorious frame of heaven and earth was +<pb n='058'/><anchor id='Pg058'/> +brought forth out of <emph>nothing</emph>, so must +man be reduced to a deep sense of his +vileness and nothingness, if ever he be +exalted to glory and to dignity. +</p> + +<p> +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, <q>I am +not worthy of the least of all thy mercies.</q> +Gen. 32:10. +</p> + +<p> +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. +</p> + +<p> +8. But who is that blessed and lowly +one who is <emph>nothing</emph> 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 <emph>something</emph>; +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 <emph>grace</emph> +and not <emph>merit</emph>; nor can we call anything +our own, except our sins, our +helplessness, and our misery. All else +belongs to God. +</p> + +<p> +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: <q>In him we live, and +move, and have our being.</q> 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. +</p> + +<p> +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 <q>strength of our +life</q> (Psal. 27:1), says the Psalmist: +and hence we <q>shall bring forth much +fruit whilst we abide in Christ.</q> John +15:5. +</p> + +<p> +<anchor id='Book_I_Chapter_XIX_Section_11'/> +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 +<q>looks upon him.</q> 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 +<pb n='059'/><anchor id='Pg059'/> +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, <q>I am not worthy +of the least of all the mercies, and of +all the truth which thou hast shewed +unto thy servant:</q> 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. +</p> + +<p> +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: <q>If I +must needs glory, I will glory of the +things which concern mine infirmities</q> +(2 Cor. 11:30): and he adds the reason: +<q>that the power of Christ may rest +upon me.</q> 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: <q>My grace +is sufficient for thee; for my strength +is made perfect in weakness.</q> +</p> + +<p> +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. +</p> + +<p> +14. By <q>the poor and contrite +man,</q> 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 <emph>he</emph> +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. +</p> + +<p> +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, <q>Lord, I have sinned; +have thou mercy upon me!</q> 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 +<pb n='060'/><anchor id='Pg060'/> +said to have slighted the best and +most needful part of his being, Weep +not therefore, O Man! on account of +thy <emph>body</emph>, 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 <emph>soul</emph>, which is constrained to +dwell in so wretched a house as thy +body is, a house of sin and death. +<q>O wretched man,</q> says the apostle, +<q>who shall deliver me from the body +of this death?</q> 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. <q>Be zealous, therefore, and repent. +Behold, I stand,</q> saith the +Lord, <q>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</q> (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 <q>mercy and truth meet together; +righteousness and peace kiss +each other; that truth springs out of +the earth, and righteousness looks +down from heaven.</q> 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. +</p> + +<p> +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. +</p> + +</div> + +<pb n='061'/><anchor id='Pg061'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XX.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>Godly sorrow worketh repentance to salvation +not to be repented of: but the sorrow of the world +worketh death.</hi>—2 <hi rend='smallcaps'>Cor.</hi> 7:10. +</quote> + +<p> +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. +</p> + +<p> +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. <q>All things are lawful,</q> +says the apostle, <q>but all things +are not expedient</q> (1 Cor. 6:12); +that is, <q>all things edify not.</q> 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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XX_Section_4'/> +4. By daily repentance and mortification +of the flesh, man is daily renewed +in God's image; for <q>though +our outward man perish, yet the inward +man is renewed day by day</q> (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. +</p> + +<p> +5. There are two things which prevent +those who seriously consider +them from being influenced either by +worldly pleasures or outward calamities. +<pb n='062'/><anchor id='Pg062'/> +The one is, the <emph>eternal pain of +the damned</emph>; whoever earnestly ponders +it, will almost find it impossible +to be thoroughly merry after the way +of the world. The other is, <emph>the eternal +joy of the blessed in heaven</emph>. 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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XX_Section_7'/> +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. +</p> + +<p> +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. +</p> + +<p> +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: +<q>Be not overcome of evil, but +overcome evil with good.</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XX_Section_10'/> +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 +<pb n='063'/><anchor id='Pg063'/> +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: <q>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.</q> Isa. 57:15. +</p> + +<p> +<anchor id='Book_I_Chapter_XX_Section_11'/> +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. +</p> + +<p> +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: <q>As sorrowful, +yet always rejoicing; as poor, yet +making many rich; as having nothing, +and yet possessing all things.</q> +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 <q>counted worthy +to suffer shame for the name of Christ.</q> +Acts 5:41. +</p> + +<p> +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 <q>gloried in tribulations.</q> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<pb n='064'/><anchor id='Pg064'/> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XX_Section_18'/> +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: +<q>Thou feedest us with the bread of +tears, and thou givest us tears to +drink in great measure.</q> Ps. 80:5. +And in another Psalm: <q>My tears +have been my meat day and night.</q> +Ps. 42:3. Again, <q>I have eaten ashes +like bread, and mingled my drink with +weeping.</q> Ps. 102:9. +</p> + +<p> +19. This has been the <q>daily bread</q> +of all the saints to this day; yet it has, +however, been sweetened to them, +<emph>faith</emph> being mixed with it. This is +that godly <q>sorrow which worketh +repentance to salvation, not to be repented +of.</q> 2 Cor. 7:10. +</p> + +<p> +<anchor id='Book_I_Chapter_XX_Section_20'/> +20. But as this godly sorrow is attended +with life and happiness, so the +<q>sorrow of the world worketh death</q> +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? +</p> + +<p> +<anchor id='Book_I_Chapter_XX_Section_21'/> +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 <emph>them</emph>. 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 +<pb n='065'/><anchor id='Pg065'/> +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 <q>swallow up +death in victory</q> (Isa. 25:8), and +<q>wipe away all tears from our eyes.</q> +Rev. 7:17; Isa. 25:8. +</p> + +<p> +<anchor id='Book_I_Chapter_XX_Section_22'/> +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 <q>labor of the foolish weary +every one of them</q> (Eccl. 10:15); +as the wise man expresseth it. +</p> + +<p> +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 <q>sorrow of this world,</q> which +begets no less an evil than <emph>death</emph> itself. +</p> + +<p> +24. We read, that such as adored +the beast <q>had no rest</q> (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 <q>purple and fine linen</q> (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. +</p> + +<p> +<anchor id='Book_I_Chapter_XX_Section_25'/> +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. +</p> + +<p> +26. It is certain that we cannot +<pb n='066'/><anchor id='Pg066'/> +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 <emph>strait</emph>, as to strip the soul entirely +of anything that will hinder her +passage. <q>Narrow is the way which +leadeth to life, and few there be that +find it.</q> 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. +</p> + +<p> +27. Go therefore, O man, and seriously +ponder in thy mind what the +apostle declares: <q>Godly sorrow +worketh repentance to salvation, not +to be repented of: but the sorrow +of the world worketh death.</q> 2 Cor. +7:10. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXI.</head> +<head type='sub'>Of The True Worship Of God.</head> + +<quote rend='display'> +<hi rend='italic'>The sons of Aaron offered strange fire +before the Lord, and there went out fire from the Lord and +devoured them.</hi>—<hi rend='smallcaps'>Lev.</hi> 10:1, 2. +</quote> + +<p> +This fire is called <emph>strange</emph>, 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. +</p> + +<p> +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 <q>God +is a consuming fire.</q> Deut. 4:24; Heb. +12:29. +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_3'/> +3. In order that <emph>we</emph> 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 <emph>Old</emph> Testament, is to us +a proof, that the Lord will also, under +the <emph>New</emph> dispensation, take the severest +vengeance on all strange worship, not +only with everlasting, but also with +temporal fire, wars, desolations, and +effusion of blood. +</p> + +<p> +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 <emph>New</emph> Testament, does +<pb n='067'/><anchor id='Pg067'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_5'/> +5. To true, spiritual, internal Christian +worship, three things belong. 1. +The <emph>true knowledge of God</emph>. 2. The +<emph>knowledge of sin</emph>, accompanied with +unfeigned repentance. And 3. The +<emph>knowledge of grace</emph>, attended with remission +of sin. +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_6'/> +6. The <emph>knowledge of God</emph> 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. +</p> + +<p> +7. But whatever God is, he is not +to himself only, but also to <emph>me</emph>, by his +gracious will, made manifest in Christ +Jesus. Thus <emph>to me</emph> is God omnipotent; +<emph>to me</emph> he is merciful; <emph>to me</emph> eternal +righteousness, through faith and remission +of sins. <emph>To me</emph>, also, he is +everlasting truth and wisdom. Thus +it is, also, with Christ. He is made <emph>to +me</emph> 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: <q>Christ is of God made unto +us, wisdom, and righteousness, and +sanctification, and redemption.</q> 1 Cor. +1:30. All of which is also true of the +Holy Spirit, who is <emph>my</emph> eternal love, +righteousness, truth, and wisdom. +</p> + +<p> +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 <q>in him I live, +and move, and have my being.</q> 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? +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_9'/> +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, +<q>that we may know the love of +Christ, which passeth knowledge.</q> +Eph. 3:19. As if he had said, <q>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.</q> 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 +<pb n='068'/><anchor id='Pg068'/> +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 +<q>tasted of the heavenly gift, and the +good word of God, and the powers of +the world to come.</q> Heb. 6:4. All +this is effected by faith through the +Word. The same experience of the +divine love is also intimated by the +<q>shedding abroad of the love of God +in our hearts by the Holy Ghost.</q> +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 <emph>substance</emph>, and a certain +and well-grounded <emph>evidence</emph>. 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, <emph>faith</emph> is a +spiritual, living, and heavenly gift; +yea, the very light and power of God. +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_10'/> +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, <q>O taste and see that the +Lord is good</q> (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 <emph>humility</emph>; 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 <emph>charity</emph> 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 <emph>patience</emph> 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 <emph>knowledge +of sin</emph>, as the prophet teaches us: +<q>Righteousness belongeth unto thee, +O Lord, but unto us confusion of +faces.</q> Dan. 9:7. <q>Enter not into +judgment with thy servant, for in thy +sight shall no man living be justified.</q> +Ps. 143:2. <q>If thou, Lord, shouldest +mark iniquities, O Lord, who shall +stand?</q> Ps. 130:3. From the knowledge +of the truth of God, flow <emph>fidelity</emph> +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: <q>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.</q> The consideration of the +eternal divine wisdom produces the +<emph>fear of God</emph>. For whoever knows God +to be the Searcher of hearts, viewing +the most secret recesses, must necessarily +dread the eyes of the divine +majesty. <q>He that planted the ear, +shall he not hear? He that formed +the eye, shall he not see?</q> Ps. 94:9. +<pb n='069'/><anchor id='Pg069'/> +Therefore, <q>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?</q> Isa. 29:15, +16; see also Jer. 23:24, and 32:19. +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_11'/> +11. From the true <emph>knowledge of God</emph>, +arise the <emph>knowledge of sin</emph>, 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_12'/> +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 <emph>spiritual</emph> 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 <emph>knowledge</emph> +of <emph>grace</emph> and <emph>remission of sin</emph>; 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: +<q>Dost not thou fear God? We receive +the due reward of our deeds; but this +man hath done nothing amiss</q> (Luke +23:40), and from the request he addressed +to Christ: <q>Lord, remember +me when thou comest into thy kingdom.</q> +Verse 24. These are most +undeniable proofs of a contrite heart, +embracing Christ and his merits by +faith. +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_13'/> +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 +<pb n='070'/><anchor id='Pg070'/> +is of that extent and power, that +David exclaims: <q>Purge me with +hyssop, and I shall be clean: wash +me, and I shall be (not only as white, +but even) whiter than snow.</q> Psal. +51:7. +</p> + +<p> +14. Hence also it is, that God is +said to <emph>mention</emph> 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: <q>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.</q> Isa. 1:16. As if he had +said: <q>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.</q> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_15'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_16'/> +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 +<emph>Bezer</emph>, that is, a <emph>fenced tower</emph>, according +to that saying of Solomon: <q>The +name of the Lord is a strong tower: +the righteous runneth into it, and is +safe.</q> Prov. 18:10. He also is the +true <emph>Ramoth</emph>, which signifies <emph>exalted</emph>: +for Christ is the Most High (Isa. 52:13; +57:15), <q>And at the name of Jesus, +every knee shall bow, of things in +heaven, and things in earth, and things +under the earth.</q> Phil. 2:10. Nor +have we any other <emph>Golan</emph> besides him; +which, as the word imports, is a <emph>heap</emph> +or <emph>multitude</emph>, a storehouse of all manner +of celestial gifts. Hence, we read +in the Psalms: <q>With the Lord there +is mercy; and with him is plenteous +redemption.</q> Psal. 130:7. And in the +epistle to the Romans: <q>The Lord is +rich unto all that call upon him.</q> +Rom. 10:12. +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_17'/> +17. And this is the <emph>third</emph> part of inward, +spiritual, and true worship, arising +from the knowledge of God. This +<pb n='071'/><anchor id='Pg071'/> +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. +</p> + +<p> +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: <q>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?</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_19'/> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_21'/> +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? +</p> + +<p> +<anchor id='Book_I_Chapter_XXI_Section_22'/> +22. God, therefore, commands that +he should be served on thy account, +not on his own. He being Love itself, +<pb n='072'/><anchor id='Pg072'/> +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. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXII.</head> +<head type='sub'>A True Christian Is Known Primarily By Love, And By A Daily +Amendment Of Life.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Ps.</hi> 92:12-15. +</quote> + +<p> +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: +<q>As many as are led by the Spirit of +God, they are the sons of God.</q> Rom. +8:14. <q>Now if any man have not the +Spirit of Christ, he is none of his</q> +(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 <q>the righteous +man flourisheth as the palm tree, +and groweth like a cedar in Lebanon.</q> +Ps. 92:12. +</p> + +<p> +<anchor id='Book_I_Chapter_XXII_Section_2'/> +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 <q>the new +man created after the image of God</q>) +(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 <q>God trieth the +heart and the reins</q> (Ps. 7:9), it is +<pb n='073'/><anchor id='Pg073'/> +reasonable that a man should possess, +in the more secret recesses of his heart, +even much more than outwardly appears +in his life. +</p> + +<p> +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: +<q>The Spirit also helpeth our infirmities, +and maketh intercession for us +with groanings which cannot be uttered.</q> +Rom. 8:26. Yea, the blood +of Christ purifies us by faith (Acts +15:9), so that we are <q>without spot +or wrinkle</q> (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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXII_Section_4'/> +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 <q>flourish +like a palm tree.</q> +</p> + +<p> +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, <q>with a +holy calling.</q> 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 <q>utters her +voice in the streets.</q> 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. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='074'/><anchor id='Pg074'/> +did not hinder thee from receiving the +benefit. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXII_Section_10'/> +10. <q>Blessed,</q> therefore, <q>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.</q> 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. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXIII.</head> +<head type='sub'>He Who, In Christ, Desires To Grow In Grace, Is Often Compelled To +Withdraw From Worldly Society.</head> + +<quote rend='display'> +<hi rend='italic'>How amiable are thy tabernacles, O +Lord of hosts!—My heart and my flesh crieth out for the +living God.</hi>—<hi rend='smallcaps'>Ps.</hi> 84:1, 2. +</quote> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIII_Section_2'/> +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, +<q>The sparrow hath found a house, +and the swallow a nest for herself, +where she may lay her young.</q> 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, +<pb n='075'/><anchor id='Pg075'/> +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. +</p> + +<p> +3. <q>Those that are planted in the +house of the Lord shall flourish in the +courts of our God.</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIII_Section_4'/> +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 <emph>in Christ</emph>. St. +Paul testifies of himself, that besides +<q>Christ and him crucified,</q> 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: <q>As often as I converse +with men, I return less a man +in some part or other.</q> 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 <hi rend='smallcaps'>Him</hi> 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 <q>tree of righteousness, +The planting of the Lord, +that he may be glorified.</q> Isa. 61:3. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIII_Section_5'/> +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. +</p> + +<p> +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. +<pb n='076'/><anchor id='Pg076'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIII_Section_9'/> +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. +</p> + +<p> +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 <emph>Jesus</emph> (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. +</p> + +<p> +11. And because the Lord is <q>a God +that hideth himself</q> (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: <q>I will hear what +God the Lord will speak.</q> Ps. 85:8. +<pb n='077'/><anchor id='Pg077'/> +And <q>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.</q> Psalm 34:4, 6. <q>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.</q> 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. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXIV.</head> +<head type='sub'>Of The Love Of God And Our Neighbor.</head> + +<quote rend='display'> +<hi rend='italic'>Now the end of the commandment +is charity, out of a pure heart, and of a good +conscience, and of faith unfeigned.</hi>—1 <hi rend='smallcaps'>Tim.</hi> 1:5. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_1'/> +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. <emph>First</emph>, that Love is the summary +of all the commandments: for <q>love,</q> +says the apostle, <q>is the fulfilling of +the law</q> (Rom. 13:10); in which all +the precepts are comprehended, and +without which, all gifts and virtues +are unprofitable and fruitless. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_2'/> +2. What he says in the <emph>second</emph> place, +namely, that Charity must arise from +a pure heart, relates to the love of +<emph>God</emph>, which requires a heart void of +worldly love and affection, according +to that saying of St. John: <q>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.</q> 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, <q>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.</q> Psal. 73:25, 26. +The love of such a one, proceeds out +of a <q><emph>pure heart</emph>.</q> 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: <q>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.</q> Psal. 18:1, 2. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_3'/> +3. The apostle, in the <emph>third</emph> place, +teaches us, that love must be <q>out of +a good conscience.</q> This properly +concerns the love of <emph>our neighbor</emph>, who +<pb n='078'/><anchor id='Pg078'/> +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. +</p> + +<p> +4. The <emph>fourth</emph> requisite of Love is, a +<q>faith unfeigned;</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_5'/> +5. In the <emph>first</emph> place, then, <emph>Love</emph>, according +to the apostle, <q>is the end of +the commandment;</q> 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, <q>shedding abroad +in our hearts the love of God</q> (Rom. +5:5), renders everything sweet and +easy, and proves the original spring of +this heavenly virtue. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_6'/> +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. <q>His +commandments are not grievous</q> (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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_7'/> +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 <emph>love</emph> 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 <q>God is love, and he +that dwelleth in love, dwelleth in God, +and God in him.</q> 1 John 4:16. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_8'/> +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 +<pb n='079'/><anchor id='Pg079'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_9'/> +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 <q>love +never faileth,</q> 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. +</p> + +<p> +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 +<emph>pure</emph>, without any regard to self-honor, +self-interest, and those mean designs +which sometimes intrude into a Christian's +actions. In like manner our +<emph>prayers</emph> 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, +<q>Father, forgive them.</q> 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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_12'/> +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 <emph>in love</emph>, 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. +</p> + +<pb n='080'/><anchor id='Pg080'/> + +<p> +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: <q>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.</q> +Whence it appears that this +divine love is the sum and fulfilling +of all the commandments of God. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_14'/> +14. We consider now, in the <emph>second</emph> +place, that our love to God ought to +proceed <q>out of a pure heart.</q> 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, <q>The Lord +is the portion of mine inheritance, and +of my cup: thou maintainest my lot.</q> +Ps. 16:5. <q>The Lord knoweth the +days of the upright,</q> that is, those that +love him out of a disinterested heart; +<q>and their inheritance shall be forever.</q> +Ps. 37:18. <q>Delight thyself +in the Lord, and he shall give thee +the desires of thine heart.</q> Ps. 37:4. +In a word, God is the only fountain +whence all our joy ought constantly +to spring. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_16'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_17'/> +17. This love, proceeding out of a +<q>pure heart,</q> must be obtained from +God by prayer and supplication. And +truly, God is willing to enkindle in us +this heavenly flame through the love +<pb n='081'/><anchor id='Pg081'/> +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 +<emph>wholly</emph> 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 <q>out of a pure +heart,</q> unmixed with love of the +world. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_18'/> +18. Let us now consider, in the <emph>third</emph> +place, Love, as arising from a <q>good +conscience,</q> 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. <q>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.</q> 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? +</p> + +<p> +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 <q>dwelleth +in love, dwelleth in God.</q> 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. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='082'/><anchor id='Pg082'/> +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 <q>rejoice over them to +do them good,</q> even as God himself. +Jer. 32:41. +</p> + +<p> +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. <q>And hereby it is manifest +who are the children of God, and the +children of the devil.</q> 1 John 3:10. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIV_Section_23'/> +23. <emph>Lastly</emph>, Love must be <q>out of +faith unfeigned,</q> 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. <q>I have,</q> says he, +<q>a baptism to be baptized with; and +how am I straitened (and in pain) till +it be accomplished!</q> Luke 12:50. In +the same manner have all the holy +martyrs carried with joy their cross +after him. +</p> + +<p> +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 <emph>yoke of +Christ</emph>. 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 +<pb n='083'/><anchor id='Pg083'/> +with patience and joy; being transported +with it to such a degree, as to +be almost insensible of their very torments. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXV.</head> +<head type='sub'>The Love Of Our Neighbor, More Particularly Considered.</head> + +<quote rend='display'> +<hi rend='italic'>Of whom a man is overcome, of the +same is he brought in bondage.</hi>—2 <hi rend='smallcaps'>Peter</hi> 2:19. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXV_Section_1'/> +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 <emph>hatred</emph>, 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 <emph>love</emph> is +<emph>free</emph>. 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 <q>where the Spirit +of the Lord is, there is liberty.</q> 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 <q>with the pure he shews himself +pure; and with the froward, shews +himself froward</q> (Ps. 18:26); that +is, if thou bearest an evil mind to thy +neighbor, God will be thine adversary +also. +</p> + +<p> +<anchor id='Book_I_Chapter_XXV_Section_2'/> +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 <emph>touch-stone</emph> +by which we are to examine the +sincerity of our love to God. +</p> + +<pb n='084'/><anchor id='Pg084'/> + +<p> +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: +<q>So likewise shall my heavenly +Father do also unto you, if ye from +your hearts forgive not every one his +brother, their trespasses.</q> Verse 35. +And, <q>With the same measure that +ye mete withal, it shall be measured +to you again.</q> Luke 6:38. +</p> + +<p> +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. +</p> + +<p> +5. If we duly considered these +things, we should never be angry +with one another; neither would <q>the +sun ever go down upon our wrath.</q> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='085'/><anchor id='Pg085'/> +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: <q>So likewise shall my heavenly +Father do also unto you.</q> +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXVI.</head> +<head type='sub'>Wherefore Our Neighbor Is To Be Loved.</head> + +<quote rend='display'> +<hi rend='italic'>Owe no man any thing, but to +love one another; for he that loveth another hath +fulfilled the law.</hi>—<hi rend='smallcaps'>Rom.</hi> 13:8. +</quote> + +<p> +<q>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.</q> Micah 6:6-8. +</p> + +<p> +<anchor id='Book_I_Chapter_XXVI_Section_2'/> +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 <q>doing +justly,</q> 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: <q>The sacrifices +of God are a broken spirit: a +broken and a contrite heart, O God, +thou wilt not despise.</q> Ps. 51:17. +</p> + +<p> +<anchor id='Book_I_Chapter_XXVI_Section_3'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXVI_Section_4'/> +4. The apostle calls love a summary +of all virtues, and the <q>fulfilling of +the law.</q> 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 +<pb n='086'/><anchor id='Pg086'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXVI_Section_5'/> +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 <q>fruits of righteousness, +which are to the glory and praise of +God.</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXVI_Section_6'/> +6. The first and strongest of all motives, +is that which St. John uses: +<q>God is love; and he that dwelleth in +love, dwelleth in God, and God in +him</q> (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: <q>He that loveth, is born of +God, and knoweth God.</q> 1 John 4:7. +And again: <q>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.</q> 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: <q>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.</q> 2 Pet. 1:8. +</p> + +<p> +7. The second motive is found in +what our Lord himself says: <q>By +this shall all men know that ye are +my disciples, if ye have love one to +another.</q> 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. +</p> + +<pb n='087'/><anchor id='Pg087'/> + +<p> +8. Hence, St. Paul does not hesitate +to affirm, that <q>all gifts without charity +are nothing</q> (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 <q>faith, +which worketh by love.</q> 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. +<q>I was a hungered,</q> saith our Saviour, +<q>and ye gave me meat, etc.</q> Matt. +25:35, etc. And St. Paul says to the +Galatians: <q>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.</q> +Gal. 5:6. +</p> + +<p> +9. Add to these, as a fourth motive, +that passage of St. John: <q>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.</q> 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. +</p> + +<p> +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 <q>bond of perfectness</q> +(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: +<q>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.</q> 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: <q>That +which you would not should be done +to yourself, do not the same to another.</q> +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. +</p> + +<p> +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. +</p> + +<p> +12. The more pure and fervent our +<pb n='088'/><anchor id='Pg088'/> +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 <q>lay down +his very life for the brethren</q> (1 John +3:16), if need be, or, after the example +of Moses and Paul, to be <q>accursed</q> +for the brethren, and to be +<q>blotted out of the book of God,</q> if +this possibly could be done. Exod. +32:32; Rom. 9:3. +</p> + +<p> +13. Hence it follows (which is the +eighth motive), that we ought also to +love our enemies, according to the +Lord's precept: <q>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?</q> 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 <emph>evil</emph> therein with <emph>goodness</emph>. +Rom. 12:21. <q>If thine enemy +hunger, feed him.</q> Rom. 12:20. It is +not enough for a Christian not to hurt +his neighbor or enemy; but he is +commanded to <emph>do</emph> him <emph>good</emph>, 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. +</p> + +<p> +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 <q>one +Lord, one faith, one baptism.</q> 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, +<pb n='089'/><anchor id='Pg089'/> +<q>He that loveth not his brother, +abideth in death.</q> 1 John 3:14. +</p> + +<p> +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: +<q>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.</q> Matt. +18:19. +</p> + +<p> +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 <q>he hath also +commanded his blessing and life for +evermore.</q> Ps. 133:3. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXVII.</head> +<head type='sub'>Wherefore Our Enemies Are To Be Loved.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Matt.</hi> 5:44, 45. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXVII_Section_1'/> +The first cause why enemies ought +to be loved, is the express commandment +of God by his Son; for +which he gives this reason, <q>that we +may be the children of our Father in +heaven,</q> that is, <q>of him that loved +us when we were yet his enemies.</q> +Rom. 5:10. As if he had said, <q>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?</q> 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. +</p> + +<p> +2. The Scripture says, <q>He that +loveth not his brother, abideth in +death.</q> 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, +<q>We know that we have passed from +death unto life, because we love the +brethren.</q> 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. +</p> + +<p> +3. Whoever, therefore, suffers his +<pb n='090'/><anchor id='Pg090'/> +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, <q>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.</q> +1 Cor. 13:3. +</p> + +<p> +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 <q>open his mouth.</q> 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 +<q>very meek, above all the men which +were upon the face of the earth.</q> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXVII_Section_5'/> +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, <q>It is +easier to speak evil of virtue than to +possess it.</q> 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: <q>None, +except that he never take measures to +revenge this injury, which I suffer of +my country.</q> 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: <q>I have lost a glorious +victory; for I had intended to forgive +Cato all the evil that he has done +to me.</q> +</p> + +<p> +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 +<pb n='091'/><anchor id='Pg091'/> +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, <q>Father, forgive them!</q> +Luke 23:34. +</p> + +<p> +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? +</p> + +<p> +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. +</p> + +<p> +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. +<q>He that is slow to anger,</q> says Solomon, +<q>is better than the mighty: and +he that ruleth his spirit, than he that +taketh a city.</q> 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. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXVIII.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>If any man love the world, the +love of the Father is not in him.</hi>—1 <hi rend='smallcaps'>John</hi> 2:15. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXVIII_Section_1'/> +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 +<pb n='092'/><anchor id='Pg092'/> +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: <q>He that +loveth me shall be loved of my Father.</q> +John 14:21. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXVIII_Section_3'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXVIII_Section_4'/> +4. St. Paul says: <q>Who planteth a +vineyard, and eateth not of the fruit +thereof?</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXVIII_Section_5'/> +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 +<pb n='093'/><anchor id='Pg093'/> +us against the snares of an evil world. +Gen. 39:9. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXVIII_Section_8'/> +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 <emph>essentially</emph>, 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 <emph>beauty</emph>, transfer thy love to God, +who is the fountain of all beauty. If +thou wouldst love that which is <emph>good</emph>, +fix thy love upon God, who is the eternal +source of all goodness, nay, the essential +<emph>Good</emph> 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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXVIII_Section_10'/> +10. Hence it follows that he that +<pb n='094'/><anchor id='Pg094'/> +loveth God, cannot but love his neighbor +also, and he that dares to offend +God, will not forbear to offend his +neighbor. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXIX.</head> +<head type='sub'>Of That Reconciliation To Our Neighbor, Without Which God Withdraws +His Grace.</head> + +<quote rend='display'> +<hi rend='italic'>First be reconciled to thy +brother.</hi>—<hi rend='smallcaps'>Matt.</hi> 5:24. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXIX_Section_1'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIX_Section_2'/> +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: +<q>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.</q> +Matt. 5:23, 24. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIX_Section_3'/> +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. +</p> + +<p> +4. This the beloved disciple has expressed +as follows: <q>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.</q> 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. +</p> + +<p> +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 +<pb n='095'/><anchor id='Pg095'/> +we approach to Christ, and the better +we imitate his unblamable life. +</p> + +<p> +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 <hi rend='smallcaps'>Love</hi> +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. +</p> + +<p> +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! +</p> + +<p> +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. +</p> + +<p> +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 <q>arose, and rent his +mantle, and shaved his head, and fell +down upon the ground.</q> 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 +<pb n='096'/><anchor id='Pg096'/> +of unjust ways, or of underhand +dealings. +</p> + +<p> +10. In order that this might be the +more deeply impressed on the heart, +God was pleased to create but <emph>one</emph> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIX_Section_11'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIX_Section_12'/> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIX_Section_14'/> +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 <emph>principal</emph>, but also +the <emph>fifth</emph> 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. +</p> + +<p> +15. This restitution of things unlawfully +taken away, is commanded +<pb n='097'/><anchor id='Pg097'/> +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: <q>The sin is not +remitted, unless the thing unlawfully +taken away be restored.</q>—<q>When the +thing that is taken away may be restored, +and is not restored, there is no +true, but a feigned repentance.</q> +</p> + +<p> +<anchor id='Book_I_Chapter_XXIX_Section_16'/> +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. +</p> + +<p> +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: +<q>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.</q> Be not deceived; +God will not be mocked! He +repels thy prayer, and saith: <q>Restore +first that which with fraud and usury +thou hast taken from thy neighbor, and +then thy pardon shall be ready.</q> 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: +<q>All things whatsoever ye +would that men should do to you, do +ye even so to them.</q> Matt. 7:12. <q>For +with the same measure that ye mete +withal, it shall be measured to you +again.</q> Luke 6:38. +</p> + +<p> +18. The same truth is confirmed by +the following Scriptures: <q>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.</q> Matt. 5:24. <q>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.</q> Isa. 1:16-18. And +again, by the same prophet the Lord +thus reasons: <q>Is not this the fast +that I have chosen? to loose the bands +of wickedness, to undo the heavy burdens, +<pb n='098'/><anchor id='Pg098'/> +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.</q> Isa. 58:6-8. +</p> + +<p> +<anchor id='Book_I_Chapter_XXIX_Section_19'/> +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. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXX.</head> +<head type='sub'>Of The Fruits Of Love.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—1 +<hi rend='smallcaps'>Cor.</hi> 13:4-7. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXX_Section_1'/> +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 <emph>faith</emph> and <emph>love</emph>. As by <emph>faith</emph> 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 +<hi rend='smallcaps'>Love</hi> 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 <hi rend='smallcaps'>Jesus Christ</hi> 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. +</p> + +<p> +2. The <emph>first</emph> of these fruits is long-suffering. +<q>Charity suffereth long.</q> +<pb n='099'/><anchor id='Pg099'/> +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. +</p> + +<p> +3. The <emph>second</emph> fruit is kindness. +<q>Charity is kind.</q> This virtue was +also most eminently seen in Christ +Jesus, and in that example which he +hath set us. David says: <q>Grace is +poured into thy lips.</q> Ps. 45:2. And +the Evangelist tells us, that <q>they +wondered at the gracious words which +proceeded out of his mouth.</q> 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. +</p> + +<p> +4. The <emph>third</emph> fruit is, not to be envious +and revengeful, but to be ready to +remit any offence whatsoever. <q>Charity +envieth not.</q> Nothing is more +agreeable to the nature of God, than +to forgive. <q>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.</q> Ps. 103:8-10. <q>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.</q> Ezek. +18:21, 22. <q>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.</q> +Jer. 31:20. And lastly, this divine +goodness is most clearly expressed by +Isaiah, and represented as the very +character of God: <q>I, even I, am he +that blotteth out thy transgressions, +for my own sake, and will not remember +thy sins.</q> 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. +</p> + +<p> +5. The <emph>fourth</emph> fruit is candor. <q>Charity +vaunteth not itself.</q> 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 +<pb n='100'/><anchor id='Pg100'/> +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. +</p> + +<p> +6. The <emph>fifth</emph> fruit is, not to be <q>puffed +up.</q> 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: <q>Blessed +is the womb that bare thee, and the +paps which thou hast sucked,</q> <q>Yea,</q> +replied he, <q>rather blessed are they +that hear the word of God and keep +it</q> (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. +</p> + +<p> +7. The <emph>sixth</emph> effect of charity is, <q>not +to behave itself unseemly.</q> 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. +</p> + +<p> +8. The <emph>seventh</emph> fruit of true love is, +<q>not to seek her own.</q> 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 +<emph>vine</emph>, may bud in thee, and that thou +mayest become a fruitful plantation +of the Lord. Isaiah 61:3. +</p> + +<p> +9. The <emph>eighth</emph> fruit of true love is, +<q>not to be easily provoked.</q> 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; +<pb n='101'/><anchor id='Pg101'/> +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. +</p> + +<p> +10. The <emph>ninth</emph> fruit of charity is, <q>to +think no evil.</q> This is also the property +of God Almighty, as he himself +testifies: <q>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.</q> 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. +</p> + +<p> +11. The <emph>tenth</emph> fruit is, <q>Love rejoiceth +not in iniquity,</q> 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: +<q>God raises them that are bowed +down.</q> 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. +</p> + +<p> +12. The <emph>eleventh</emph> property of charity +is, that it <q>rejoiceth in the truth,</q> 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. +</p> + +<p> +13. The <emph>twelfth</emph> fruit of charity is, to +<q>bear all things,</q> 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 <emph>believeth</emph> all things, and +suspects no evil of its neighbor; <emph>hopeth</emph> +all things, praying and desiring that +peace and happiness may constantly +accompany our fellow-creatures. And, +lastly, true love <emph>endureth all things</emph> 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 +<pb n='102'/><anchor id='Pg102'/> +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. +</p> + +<p> +14. The <emph>thirteenth</emph> fruit of love is, +<q>not to faint or be weary,</q> 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 <q>weary +with repenting</q> (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. <q>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.</q> +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, +<q>Father, forgive them.</q> Luke 23:34. +</p> + +<p> +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 <q>passeth all +knowledge,</q> that we may be filled +with all the fulness of God, and the +fruits of love. Eph. 3:19. +</p> + +</div> + +<pb n='103'/><anchor id='Pg103'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXXI.</head> +<head type='sub'>Pride And Self-Love Corrupt And Destroy Even The Best And Noblest +Gifts.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—1 +<hi rend='smallcaps'>Cor.</hi> 13:1, etc. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXXI_Section_1'/> +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 <hi rend='smallcaps'>love</hi>; and that, consequently, +the same praise belongs to both: nor +can there be a greater virtue in God +or man, than love. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXI_Section_3'/> +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 <emph>beginning</emph> and <emph>end</emph>, +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXI_Section_4'/> +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 <emph>instrument</emph>, +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, +<pb n='104'/><anchor id='Pg104'/> +made fit to receive and to +deliver what God bestows upon him. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXI_Section_5'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXI_Section_6'/> +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: <q>The angels kept not their first +estate.</q> Jude 6. See also Col. 2:15. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXI_Section_7'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXI_Section_8'/> +8. The remedy by which a thorough +cure may be wrought in fallen man, is +wholly to be sought in the precious +<emph>merit of Christ</emph> 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 <emph>hate</emph> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXI_Section_9'/> +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, <emph>commit sin</emph>); 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 <emph>by</emph> him, <emph>in</emph> him, +and <emph>from</emph> 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 +<pb n='105'/><anchor id='Pg105'/> +be renewed both in spirit and body. +1 Cor. 15:22. And as by a <emph>carnal</emph> +descent from Adam, sin, self-love and +pride cleave to our nature; so in +Christ, by a <emph>spiritual</emph> 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 <emph>everlasting +Father</emph>. Isaiah 9:6. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXI_Section_10'/> +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 <emph>inwardly</emph> to live in our +hearts by faith, and <emph>outwardly</emph> 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? +</p> + +<p> +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. +</p> + +</div> + +<pb n='106'/><anchor id='Pg106'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXXII.</head> +<head type='sub'>Great Gifts Do Not Demonstrate A Man To Be A Christian, But Faith +That Works By Love.</head> + +<quote rend='display'> +<hi rend='italic'>The kingdom of God is not +in word, but in power.</hi>—1 <hi rend='smallcaps'>Cor.</hi> 4:20. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXXII_Section_1'/> +St. Paul, intending to describe a +Christian in a few words, says: +<q>The end of the commandment is +charity out of a pure heart, and of a +good conscience, and of faith unfeigned.</q> +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. +</p> + +<p> +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. <q>For they that are Christ's have +crucified the flesh with the affections +and lusts</q> (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 +<q>the kingdom of God is not in word,</q> +or in great gifts and endowments, +<q>but in power</q> (1 Cor. 4:20); that is, +in a living exercise of Christian virtues, +of faith, love, meekness, patience, +and humility. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXII_Section_4'/> +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, <q>Lord, even the +devils are subject unto us through +thy name</q> (Luke 10:17, 20); our +Lord replied: <q>In this rejoice not (for +neither miracles nor gifts shall save +you), but rejoice rather because your +names are written in heaven.</q> 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 +<pb n='107'/><anchor id='Pg107'/> +endued with the gift of prophecy, and +by whom the Spirit of the Lord spoke, +was struck with the leprosy. Numb. +12:10. +</p> + +<p> +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 <emph>believed</emph> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXII_Section_6'/> +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 <q>God is love, and that he who +dwelleth in love, dwelleth in God, and +God in him.</q> 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: <q>Love,</q> +says he, <q>is patient, kind,</q> etc. 1 Cor. +13. All which are the essential properties +of Christians, and consequently +the life of the new man. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXII_Section_7'/> +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. +</p> + +<p> +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 +<hi rend='smallcaps'>God</hi>, who has declared himself to be +<hi rend='smallcaps'>Love</hi>. +</p> + +</div> + +<pb n='108'/><anchor id='Pg108'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXXIII.</head> +<head type='sub'>God Has No Respect To The Works Of Any One; But Judges Of Works +According To The Heart.</head> + +<quote rend='display'> +<hi rend='italic'>Every way of a man is right in his own eyes; but +the Lord pondereth the hearts</hi>.—<hi rend='smallcaps'>Prov.</hi> 21:2. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXXIII_Section_1'/> +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: <q>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.</q> 1 Sam. +16:7. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIII_Section_4'/> +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, +<q>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</q> (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 <emph>spirit</emph> 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 <q>is poor, and of a contrite +spirit, and trembles at his word.</q> +Isaiah 66:2. In short, if a man distribute +<pb n='109'/><anchor id='Pg109'/> +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. +</p> + +<p> +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, <q>Lord, I have sinned!</q> +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. <q>Wherefore +(say they) have we fasted, and +thou seest not?</q> 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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXXIV.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>But of him are ye in Christ Jesus, who +of God is made unto us wisdom, and righteousness, and +sanctification, and redemption.</hi>—1 <hi rend='smallcaps'>Cor.</hi> 1:30. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXXIV_Section_1'/> +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 +<emph>wisdom</emph> unto us; when we were sinners, +he was made our <emph>righteousness</emph>; +when we were an abomination before +God, he was made our <emph>sanctification</emph>; +and when we were in a state of damnation, +he became our <emph>redemption</emph>. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIV_Section_2'/> +2. It is therefore most certain, that +<pb n='110'/><anchor id='Pg110'/> +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 <q>being dead in sins</q> +(Eph. 2:1, 5), as the Apostle declares, +cannot raise themselves again to life. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIV_Section_4'/> +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. +</p> + +<p> +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 <emph>suffer</emph> 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. +</p> + +<p> +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 <q>worketh in him +both to will and to do, of his good +pleasure.</q> Phil. 2:13. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIV_Section_7'/> +7. But it is not in the power of man +by nature to forsake sin. The Scripture +calls the natural man a <q>servant +of sin</q> (John 8:34), and one that is +<q>sold under sin</q> (Rom. 7:14), who +can do nothing but sin; and the prophet +says, <q>Can the Ethiopian change +his skin, or the leopard his spots? then +may ye also do good that are accustomed +to do evil.</q> Jer. 13:23. But +<q>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.</q> 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 +<pb n='111'/><anchor id='Pg111'/> +preserve his soul from everlasting destruction, +for whoever lives in sin, lives +in opposition to God and his own conscience. +</p> + +<p> +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, <q>For thou wilt light my +candle; the Lord my God will enlighten +my darkness.</q> 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 <q>that +sit in darkness, and in the shadow of +death.</q> Luke 1:79. <q>He enlighteneth +every man that cometh into the world</q> +(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! +</p> + +<p> +9. Now, as a physician, addressing +his patient, says: <q>Beware of this, lest +you die; you hinder the workings of +the medicine by an irregular life, so +that you cannot be made whole;</q> so +Jesus Christ, the true physician of +souls, says: <q>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.</q> +</p> + +<p> +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. +</p> + +<p> +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 <emph>repent</emph>, and turn themselves +unfeignedly to the Lord. Thus +the prophet says, <q>If the wicked shall +turn from his wickedness, he shall live +thereby. None of his sins that he +hath committed shall be mentioned +<pb n='112'/><anchor id='Pg112'/> +unto him</q> (Ezek. 33:14, 16): where +we see that repentance and remission +of sin are linked together. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIV_Section_12'/> +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. +</p> + +<p> +13. Consider the case of Zaccheus +the publican, who, having a sound apprehension +of the doctrine of faith +and conversion, freely acknowledged +<emph>that</emph> 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, <q>Repent +ye, and believe the Gospel</q> +(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, <q>Behold, the +half of my goods I give to the poor; +and if I have taken anything by false +accusation, I restore fourfold.</q> 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: <q>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.</q> And no sooner is this resolution +taken, than the Physician declares, +<q>This day is salvation come to +this house. For the Son of man is +come to seek and to save that which +was lost.</q> +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIV_Section_14'/> +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: <q>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.</q> 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 +<pb n='113'/><anchor id='Pg113'/> +against hurtful things, lest the healing +virtue of the precious blood of Christ +be obstructed, and at last rendered ineffectual. +</p> + +<p> +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, <q>By the grace of +God I am what I am.</q> 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. +</p> + +<p> +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. <q>Without +me,</q> saith Christ, <q>ye can do nothing</q> +(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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIV_Section_17'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXXV.</head> +<head type='sub'>All Wisdom, Arts, And Sciences, Yea, Even The Knowledge Of The Whole +Scripture, Are Vain, Without A Holy And Christian Life.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Matth.</hi> 7:21. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXXV_Section_1'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXV_Section_2'/> +2. It is the property of true love, to +respect <emph>God</emph> alone in everything, and +not <emph>self</emph>. 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 +<pb n='114'/><anchor id='Pg114'/> +with pure affection, because God is the +sovereign Good, to which we ought to +adhere. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXV_Section_3'/> +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. +</p> + +<p> +4. Hence St. Paul says, <q>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.</q> 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. +</p> + +<p> +5. This is intimated by that saying +of our Lord: <q>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</q> (Matt. 7:22, 23): +for you have not respected me alone +in what you have done, but rather +your own selves. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXV_Section_6'/> +6. This is again attested by St. Paul: +<q>Though I bestow all my goods to +feed the poor, and have not charity, it +profiteth me nothing.</q> 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 <q>undefiled religion,</q> whereby the +fatherless and the widows are to be +supported and visited. James 1:27. +For this preposterous charity, the Lord +reproved them, saying: <q>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.</q> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXV_Section_7'/> +7. He that is <emph>justified</emph>, shall live by +his <emph>faith</emph> (Habak. 2:4); and whosoever +is thus justified, lives in true repentance, +<pb n='115'/><anchor id='Pg115'/> +and by daily mortification +of his flesh, becomes himself a <emph>sacrifice</emph> +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 +<emph>his</emph> honor, but their own erroneous +opinions. This is called by St. Paul, a +strong <emph>delusion</emph>, and a <emph>working of Satan</emph>. +2 Thess. 2:9, 11. It is not the punishment, +but the cause, which makes a +martyr. +</p> + +<p> +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 <emph>Catholic cause</emph>, 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 <emph>his</emph> 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. +</p> + +<p> +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: <q>If I had not come +and spoken unto them, they had not +had sin; but now they have no cloak +for their sin.</q> John 15:22. +</p> + +</div> + +<pb n='116'/><anchor id='Pg116'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXXVI.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Rev.</hi> +2:17. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXXVI_Section_1'/> +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 <emph>like +things</emph> (according to the proverb) rejoice +<emph>in their like</emph>; 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVI_Section_2'/> +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. +</p> + +<p> +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 +<pb n='117'/><anchor id='Pg117'/> +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: <q>He +hath filled the hungry with good +things, and the rich he hath sent +empty away.</q> Luke 1:53. +</p> + +<p> +4. <q>The words that I speak unto +you,</q> saith the Lord, <q>they are spirit +and they are life.</q> 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. +</p> + +<p> +5. For this reason, the Lord says: +<q>I will give him a white stone, and in +the stone a new name written, which +no man knoweth, saving he that receiveth +it.</q> +</p> + +<p> +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 <emph>new</emph>, +because they are the blessed effect of +the <emph>new birth</emph>, and come <emph>from above</emph>. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVI_Section_7'/> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVI_Section_9'/> +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 +<pb n='118'/><anchor id='Pg118'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVI_Section_10'/> +10. Christ says: <q>If any shall eat +of me,</q> the true tree, and the true +bread of life, <q>he shall live for ever.</q> +John 6:51. And what is it to <emph>eat of +him</emph>, 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVI_Section_11'/> +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 <hi rend='italic'>Lord's +Prayer</hi> 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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVI_Section_13'/> +13. Whenever, therefore, thou desirest +to taste any heavenly comfort, +withdraw thy heart from the joys of +<pb n='119'/><anchor id='Pg119'/> +this world. As if the Lord were to +say, <q>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.</q> 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: <q>When ye shall +search for me with your whole heart, +ye shall find me.</q> Jer. 29:13. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVI_Section_14'/> +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 <emph>exterior</emph> of a man, and pass +by what is <emph>within</emph> 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, <q>We +have abundance of learned men and +great scholars in this age; arts and +sciences are greatly advanced among +us.</q> 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 <q>taught of +God,</q> 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 <emph>words</emph>, but in <emph>things</emph>, +and in a real and eternal wisdom. +Upon the whole, whoever calls this +world a wicked world, is not mistaken +in his judgment. +</p> + +<p> +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. +</p> + +<p> +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? +<hi rend='smallcaps'>God</hi> 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 +<pb n='120'/><anchor id='Pg120'/> +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. +</p> + +<p> +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! +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVI_Section_18'/> +18. Hear the words of our blessed +Saviour: <q>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.</q> 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. +</p> + +<p> +19. When the Lord says, <q>Hear +my voice, and open the door,</q> 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: <q>Speak +Lord, for thy servant heareth.</q> 1 Sam. +3:10. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVI_Section_20'/> +20. The truth of this internal, spiritual, +and heavenly supper is also attested +elsewhere. The apostle speaks +of some, that <q>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.</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVI_Section_21'/> +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: <q>In thy +presence is fulness of joy; at thy right +hand there are pleasures for evermore.</q> +Ps. 16:11. From this lively +sense, he also invited others to an enjoyment +of the same sweetness, saying, +<q>O taste and see that the Lord +is good. There is no want to them +that fear him.</q> Ps. 34:8, 9. Of the +plenty and dignity of this heavenly +banquet, he hath thus expressed himself: +<q>Thou preparest a table before +me in the presence of mine enemies: +thou anointest my head with oil; my +<pb n='121'/><anchor id='Pg121'/> +cup runneth over.</q> Ps. 23:5. <q>Thy +loving kindness is better than life.</q> Ps. +63:3. <q>They shall be abundantly satisfied +with the fatness of thy house; +and thou shalt make them drink of +the river of thy pleasures.</q> Ps. 36:8. +And lastly, <q>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.</q> +Ps. 70:4, 5. +</p> + +<p> +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: <q>How amiable,</q> says +he, <q>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.</q> 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. +</p> + +<p> +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: <q>Eat, O friends, +drink, yea, drink abundantly, O beloved.</q> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVI_Section_24'/> +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: +<q>My meat is to do the will of +him that sent me, and to finish his +work</q> (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 <q>rivers of living water +would flow from our bodies</q> (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 +<pb n='122'/><anchor id='Pg122'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXXVII.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—1 <hi rend='smallcaps'>John</hi> 1:5-7. +</quote> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_2'/> +2. <q>God is light,</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_3'/> +3. Hence it follows that man, without +being converted from sin to God, +can never be truly enlightened. <q>For +what communion hath light with darkness?</q> +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, +<pb n='123'/><anchor id='Pg123'/> +St. Paul says concerning the Jews: +<q>When they shall turn to the Lord, +the vail shall be taken away</q> (2 Cor. +3:16); that is, their darkness, blindness, +and ignorance shall be removed, +and Christ shall give them light. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_4'/> +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. +</p> + +<p> +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 <emph>humble</emph> that God +gives grace. 1 Pet. 5:5. +</p> + +<p> +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: <q>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.</q> 1 John 1:6, 7. And in +the following chapter he explains it +more fully: <q>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.</q> 1 John 2:8-11. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_7'/> +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, +<pb n='124'/><anchor id='Pg124'/> +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: <q>Let your light so +shine before men, that they may see +your good works, and glorify your +Father which is in heaven.</q> Matt. +5:16. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_8'/> +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: <q>Awake thou that sleepest +(namely, in sins and the lust of the +flesh), and arise from the dead, and +Christ shall give thee light.</q> Eph. +5:14. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_10'/> +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: <q>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.</q> 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, <emph>a light in the +Lord</emph>. <q>Ye were,</q> saith he, <q>sometime +darkness, but now are ye light in +the Lord</q> (Eph. 5:8): here he means +the principle of faith, and those Christian +virtues that attend it. And again, +<q>Ye are all the children of light, and +the children of the day: we are not +of the night, nor of darkness,</q>—<q>putting +on the breast-plate of faith and +love, and for a helmet, the hope of +salvation.</q> 1 Thess. 5:5, 8. Christ +denies that the world (that is, carnal +and unregenerate minds), can ever +<q>receive the Spirit of Truth.</q> John +14:17. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_11'/> +11. That there might be a perfect +<pb n='125'/><anchor id='Pg125'/> +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 <q>if virtue could +be seen with bodily eyes, it would appear +fairer, and with a more glorious +lustre than even the morning star.</q> +But, truly, none have had a fuller view +of the beauty of virtue, than those who +by faith have seen <hi rend='smallcaps'>Jesus Christ</hi>, that +unerring pattern of righteousness. +These are those that have <q>handled +the Word of life</q> (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 <hi rend='smallcaps'>God</hi> himself? +</p> + +<p> +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 +<q>know this love of Christ which passeth +knowledge</q> (Eph. 3:19), that so +we may thereby be <q>filled with all the +fulness of God.</q> 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, <q>as from glory to glory.</q> 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, <q>The rivers of grace +flow downwards, not upwards.</q> 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 <q>barren and unfruitful +in the knowledge of our Lord Jesus +Christ.</q> 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. +</p> + +<p> +13. Hence St. Peter, speaking to the +Jews, exhorts them to repent (or to be +renewed in their minds): <q>and ye +shall,</q> says he, <q>receive the gift of +the Holy Ghost.</q> 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 +<pb n='126'/><anchor id='Pg126'/> +the divine Spirit, the true enlightener +of hearts. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_14'/> +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. +</p> + +<p> +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 <q>if any man love +the world, the love of the Father is +not in him.</q> 1 John 2:15. And <q>he +that hateth his brother is in darkness, +and knoweth not whither he goeth: +because that darkness hath blinded +his eyes.</q> 1 John 2:11. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_16'/> +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. +</p> + +<p> +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 <emph>daily</emph> repentance, no man can be +truly enlightened from above. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_18'/> +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. <q>Add,</q> he says, <q>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;</q> superadding one +virtue continually to another, and +crowning all at last with this promise: +<q>If these things be in you and abound, +they make you that ye shall neither +<pb n='127'/><anchor id='Pg127'/> +be barren nor unfruitful in the knowledge +of our Lord Jesus Christ.</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_19'/> +19. It is the apostle's command, that +we should grow up <q>unto a perfect +man.</q> 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 <q>he that lacketh these +things is blind, and cannot see afar off, +and hath forgotten that he was purged +from his old sins.</q> 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 <q>blind,</q> and <q>he forgets +that he was purged from his old +sins!</q> 2 Pet. 1:9. +</p> + +<p> +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 <emph>repent</emph>. 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, +<q>The poor have the Gospel preached +to them;</q> 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: <q>Oh God! +how am I grieved for this! O Lord, +be merciful, be merciful!</q> 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 +<pb n='128'/><anchor id='Pg128'/> +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, <q>that +they which do such things, shall not +inherit the kingdom of God.</q> Gal. +5:21. And therefore either the loss +of this heavenly kingdom must certainly +follow, or the narrow way of +<emph>self-denial</emph> must be heartily chosen. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_21'/> +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 <q>oil of gladness</q> (Heb. 1:9), +and quicken the soul with a foretaste +of life eternal itself, which shall +be joy and glory without end. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_22'/> +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 <emph>false</emph> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVII_Section_23'/> +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. +</p> + +</div> + +<pb n='129'/><anchor id='Pg129'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXXVIII.</head> +<head type='sub'>Showing That An Unchristian Life Leads To False Doctrine, +Hardness Of Heart, And Blindness; Also, Treating Of The Eternal Election Of +Grace.</head> + +<quote rend='display'> +<hi rend='italic'>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</hi>.—<hi rend='smallcaps'>John</hi> 12:35. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXXVIII_Section_1'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVIII_Section_2'/> +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 +<emph>Christian</emph> doctrine by an <emph>anti-Christian</emph> +life, by irreligion and profaneness; is +it not plain that we are not begotten +of God, nor born of Christ? What will +Christ's <emph>doctrine</emph> profit us, when we are +sure that our <emph>life</emph> 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: +<q>While ye have the light, walk in the +light, lest darkness come upon you</q> +(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, <q>Thou hast overcome, O Galilean; +thou hast overcome.</q> It would +have been better for him to have said, +<q>Lord, have mercy upon me!</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVIII_Section_3'/> +3. This hardness of heart, is that +<pb n='130'/><anchor id='Pg130'/> +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: <q>Who is the +Lord, that I should obey his voice, to +let Israel go? I know not the Lord.</q> +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. +</p> + +<p> +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. <q>The Lord,</q> says he, <q>shall +smite thee with madness, and blindness, +and astonishment of heart.</q> +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: <q>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.</q> +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 <q>receive not the love of the +truth.</q> +</p> + +<p> +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; <emph>neither does he take his +grace from any, but from those that +boldly reject it</emph>. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVIII_Section_6'/> +6. It is in this sense that the words +of St. Paul are to be taken: <q><q>I will +have mercy (saith he) on whom I +will have mercy.</q> Therefore hath he +mercy on whom he will have mercy; +and whom he will he hardeneth.</q> +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: <q>It was +necessary,</q> says he, <q>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.</q> <q>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</q> (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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVIII_Section_7'/> +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 +<pb n='131'/><anchor id='Pg131'/> +offers his grace to all by the Gospel; +those who receive it are ordained to +eternal life; and whosoever reject it +thereby <q>judge themselves unworthy +of eternal life,</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVIII_Section_8'/> +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. +<q>I,</q> saith Christ, <q>am the light +of the world: he that followeth me, +shall not walk in darkness, but shall +have the light of life.</q> John 8:12. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVIII_Section_9'/> +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. +</p> + +<p> +10. From the same source also proceed +those <q>workings of Satan,</q> and +those <q>strong delusions,</q> together +with all the <q>lying wonders</q> 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. <q>For what communion +hath light with darkness? and what +concord (therefore) hath Christ with +Belial?</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVIII_Section_11'/> +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 <q>awake</q> +(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. +</p> + +<pb n='132'/><anchor id='Pg132'/> + +<p> +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 <emph>one object</emph>, +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXVIII_Section_13'/> +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. +</p> + +<p> +14. In this is verified the word of +St. Paul: <q>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.</q> 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: <q>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.</q> Isa. 29:13, 14. Concerning +the prophets in particular, the +Lord has plainly declared, that he has +<q>covered the prophets, the rulers, and +seers.</q> Hence the vision shall become +as a <q>sealed book,</q> etc. Verse 10, 11. +And as for the Jews themselves, the +apostle has told us, that there is a +<q>vail upon their heart,</q> preventing +their eyes from beholding the true +Messiah; which, however, shall be +<q>taken away when they turn to the +Lord.</q> 2 Cor. 3:15, 16. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXXIX.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—2 <hi rend='smallcaps'>Tim.</hi> 1:13, 14. +</quote> + +<p> +<anchor id='Book_I_Chapter_XXXIX_Section_1'/> +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; +<pb n='133'/><anchor id='Pg133'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIX_Section_2'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIX_Section_3'/> +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 <q>a bishop +to be able both to exhort and convince +the gainsayers.</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIX_Section_4'/> +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, <q>that because +the vineyard of the Lord did not bring +forth grapes, but wild grapes, the Lord +had decreed to lay it waste.</q> 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? +<q>Walk while ye have the light, lest +darkness come upon you.</q> 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 <q>darkness coming upon +us,</q> 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 +<pb n='134'/><anchor id='Pg134'/> +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? +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIX_Section_5'/> +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: <q>They +profess that they know God; but in +works they deny him, being abominable, +and disobedient, and unto every +good work reprobate.</q> Titus 1:16. +And again; <q>They have a form of +godliness, but deny the power thereof.</q> +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 <emph>doctrine</emph>, but very few living +books are extant concerning a +Christian <emph>life</emph>. 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 <q>charity, +out of a pure heart, and of a good +conscience, and of faith unfeigned.</q> +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 +<emph>faith</emph> and <emph>love</emph>, when he commands +us to <q>hold fast the form of +sound words.</q> 2 Tim. 1:13. <emph>Life</emph> and +<emph>doctrine</emph>, as he intends to show, must +go hand in hand together, and never +be put asunder in the great work of +salvation. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIX_Section_6'/> +6. Though we do not in the slightest +degree affirm, that by our own efforts +and piety, eternal life is obtained (for +<q>we are kept by the power of God +through faith unto salvation,</q> 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: <q>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 +<pb n='135'/><anchor id='Pg135'/> +heart the true spiritual sabbath, and +rests from all sinful lusts, and from +his own will and works.</q> This sentence +is to be understood of the state +after conversion, and of daily illumination +and growth in divine gifts and +graces. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIX_Section_7'/> +7. Not without cause, then, doth the +Lord say, <q>I am the way, and the +truth, and the life.</q> 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 <q>strait +gate,</q> and that <q>narrow way,</q> 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: <q>Of making +many books there is no end; and +much study is a weariness of the flesh.</q> +Wherefore, let us hear the conclusion +of the whole matter: <q>Fear God, and +keep his commandments.</q> Eccles. 12:12, +13. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIX_Section_8'/> +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: +<q>Awake, thou that sleepest, and Christ +shall give thee light</q> (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: <q>Repent, and ye shall receive +the gift of the Holy Ghost</q> (Acts 2:38); +and by the Lord himself, in that +saying: <q>The world cannot receive +the Spirit of truth, because it seeth +him not, neither knoweth him.</q> John +14:17. And what is the <emph>world</emph>, but a +life passed without God? +</p> + +<pb n='136'/><anchor id='Pg136'/> + +<p> +<anchor id='Book_I_Chapter_XXXIX_Section_9'/> +9. Again, when the Lord says: <q>By +their fruits ye shall know them</q> (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 <emph>sheep's clothing</emph> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXXIX_Section_10'/> +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 <q>a new creature</q> +(Gal. 6:15); he is thereby born +again, and united with God. By faith, +<q>Christ dwells</q> and operates <q>in his +heart.</q> Eph. 3:17. By faith the whole +kingdom of God is established in the +soul, and the divine Spirit <q>purifies +and enlightens the heart.</q> Acts 15:9. +And truly, the Scripture copiously +sets forth these and similar properties +that accompany true faith. Thus the +apostle says: <q>He that is joined unto +the Lord (by faith) is one spirit.</q> 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: <q>If any +man be in Christ, he is a new creature</q> +(2 Cor. 5:17); where <emph>to be in +Christ</emph>, is not only to believe in him, +but also to live in him. Again, <q>I +will betroth thee unto me forever; I +will even betroth thee to me in faithfulness.</q> +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 <q>is love</q> (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 <q>give all diligence to add +to faith, virtue; and to virtue, knowledge; +and to knowledge, temperance; +and to temperance, patience; and to +<pb n='137'/><anchor id='Pg137'/> +patience, godliness; and to godliness, +brotherly kindness; and to brotherly +kindness, charity.</q> <q>For if these +things,</q> says he, <q>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.</q> 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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_I_Chapter_XL'/> +<head>Chapter XL.</head> +<head type='sub'>Sundry Rules For Leading A Holy Life.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—1 <hi rend='smallcaps'>Tim.</hi> 4:7, 8. +</quote> + +<p> +<anchor id='Book_I_Chapter_XL_Section_1'/> +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. <emph>First</emph>, says +he, <q>Godliness is profitable unto all +things.</q> 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 <emph>second</emph> +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. +</p> + +<p> +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 +<emph>ardently</emph> to <emph>wish</emph> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XL_Section_II'/> +II. In all that thou thinkest and +doest, be careful to preserve the <emph>purity +of thy heart</emph>. 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. +</p> + +<p> +III. Study continually to maintain +the Christian liberty of thy soul, and +<pb n='138'/><anchor id='Pg138'/> +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? +</p> + +<p> +IV. Beware of the care and <emph>sorrow +of this world</emph>, because it worketh death. +2 Cor. 7:10. As <emph>worldly</emph> sorrow begetteth +death, so <emph>godly</emph> 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 <q>worketh repentance +to salvation, not to be repented +of;</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XL_Part_V'/> +V. If thou canst not bear thy cross +with joy and cheerfulness, yet take it +at least with <emph>patience</emph> and <emph>humility</emph>, 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: <q>Thus it +seemeth good unto God, and so it must +needs be expedient and useful for me +also. His will, not mine, be done.</q> +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 <q>the Lord is righteous +in all his ways, and holy in all his +works.</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XL_Section_VI'/> +VI. Whenever the Lord visits thy +soul with heavenly joy, accept the +same <emph>with gratitude and humility</emph>. 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 <q>sorrow is better than +laughter;</q> and that <q>by the sadness +of the countenance the heart is made +better.</q> And if thou wilt be wise, +trust to the experience of the wise +man, who tells thee furthermore, that +<q>the heart of the wise is in the house +of mourning; but the heart of fools +is in the house of mirth.</q> Eccl. 7:3, 4. +</p> + +<pb n='139'/><anchor id='Pg139'/> + +<p> +<anchor id='Book_I_Chapter_XL_Section_VII'/> +VII. Make an offering to God <emph>of all +that thou hast, and undertakest</emph>. 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. +<emph>Wish</emph>, 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 <emph>desirest</emph> 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: <q>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.</q> 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 <emph>in the beloved, we are made accepted</emph> +with God. Eph. 1:6. +</p> + +<p> +<anchor id='Book_I_Chapter_XL_Section_VIII'/> +VIII. If thy sins and manifold frailties +(as they should do), make thee +sad, yet <emph>let them not lead thee to despair</emph>. +If they be many in number, remember +that there is yet more mercy with +Christ, and <q>plenteous redemption +with him.</q> Ps. 130:7. If thy imperfections +be ever so great, remember +that Christ's merits are yet greater, +and say with the royal penitent: +<q>Have mercy upon me, O Lord, according +to the multitude of thy tender +mercies!</q> 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 +<pb n='140'/><anchor id='Pg140'/> +say, <q>Lord, if thou wilt, thou canst +make me clean;</q> than Christ freely +replied: <q>I will; be thou clean.</q> +Matt. 8:2, 3. So also the merciful God, +inwardly and in the spirit, makes thee +clean, comforts thee, and says: <q>Be +of good cheer; thy sins are forgiven +thee.</q> 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, +<q>Bless the Lord, O my soul; and all +that is within me bless his holy name.</q> +Ps. 103:1. +</p> + +<p> +<anchor id='Book_I_Chapter_XL_Section_IX'/> +IX. Let not injuries, reproaches, and +revilings, provoke thee at any time to +wrath, indignation, or revenge; but +rather <emph>take them as so many trials of</emph> +thy heart, and of the inward state +of thy soul. Hereby God designs to +<emph>prove</emph> 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. <q>Let us go +forth,</q> says the apostle, <q>unto him, +bearing his reproach.</q> 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, <q>Should I suffer these things +from so contemptible a fellow as this?</q> +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. <q>It may be,</q> says he, <q>that +the Lord will look on mine affliction, +and that the Lord will requite me +good for his cursing this day,</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XL_Section_X'/> +X. Study to overcome and to pacify +thine enemies, by bestowing upon +them tokens of <emph>love and kindness</emph>. 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 <emph>spiritual</emph> +<pb n='141'/><anchor id='Pg141'/> +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: <q>Be +not,</q> says he, <q>overcome of evil, but +overcome evil with good.</q> Rom. 12:21. +This is victory indeed. +</p> + +<p> +<anchor id='Book_I_Chapter_XL_Section_XI'/> +XI. When thou observest that God +has adorned thy neighbor with gifts +above thee, take heed <emph>not to envy him</emph> +on that account; but rather rejoice +and give thanks to God for the same. +Consider, that since all true believers +make up together but <emph>one</emph> 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: <q>Bear ye one +another's burdens,</q> says he, <q>and so +fulfil the law of Christ.</q> Gal. 6:2. +</p> + +<p> +<anchor id='Book_I_Chapter_XL_Section_XII'/> +XII. As for <emph>love</emph> and <emph>hatred</emph> 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 <emph>person</emph> whilst +thou abhorrest his <emph>sin</emph>. 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 <emph>man</emph>, but +hate his <emph>vices</emph> 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 <q>all men +should be saved, and come unto the +knowledge of the truth.</q> 1 Tim. 2:4. +This was also the end for which +Christ took our flesh upon him. He +came into the world, <q>not to destroy +men's lives, but to save them.</q> Luke +9:56. +</p> + +<p> +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: <q>Let him +that thinketh he standeth, take heed +lest he fall.</q> 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 +<pb n='142'/><anchor id='Pg142'/> +of sinners. Where there is a great +measure of humility, there is also a +great measure of grace. Wherefore +St. Paul accounted himself the <q>chief +of sinners</q> (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 <q>his infirmities, that the power +of Christ might rest upon him.</q> 2 +Cor. 12:9. +</p> + +<p> +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 <q>the reproach of Christ +before the treasures in Egypt;</q> and +the affliction of the people of God, +before the pleasures of sin. Heb. 11:25, +26. +</p> + +<p> +<anchor id='Book_I_Chapter_XL_Section_XV'/> +XV. Remember, that by the name +of a Christian written in heaven, is intimated +that solid, practical <emph>knowledge +of Christ</emph> which is grounded <emph>in faith</emph>, +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XLI.</head> +<head type='sub'>The Whole Of Christianity Consists In The Restoration Of The Image Of +God In Man, And The Destruction Of The Image Of Satan.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—2 <hi rend='smallcaps'>Cor.</hi> 3:18. +</quote> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_1'/> +In the <emph>true knowledge</emph> of Christ, +wherein is comprehended that of +his Person, offices, benefits, and heavenly +and eternal gifts, consists <emph>life +everlasting</emph>. 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 +<pb n='143'/><anchor id='Pg143'/> +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 <q>perfect man in Christ.</q> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_2'/> +2. For the whole life of a Christian +upon earth, is properly nothing else +than a continual <emph>renewing</emph> 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 <emph>image of God</emph>, +which is to be revived; and what by +the <emph>image of the devil</emph>, 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. +</p> + +<p> +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. +</p> + +<p> +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 <q>the glory of the +Lord,</q> which we behold <q>with an +open face,</q> without vail and shadows. +2. Cor. 3:18. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_5'/> +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 <q>work +is perfect;</q> even <q>a God of truth, and +without iniquity, just and right is he.</q> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_6'/> +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 +<pb n='144'/><anchor id='Pg144'/> +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 <hi rend='smallcaps'>love</hi>, 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 <hi rend='smallcaps'>one</hi> 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; <q>with all his +heart, and with all his soul, and with +all his might</q> (Deut. 6:5); so that man +verily loved God more than himself, +and preferred God and His honor, to +himself and his own. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_7'/> +7. But as the image of God shone +forth in the <emph>soul</emph>, so the image of the +soul again shone forth in and from the +<emph>body</emph>. 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 <emph>body</emph>, +together with the <emph>spirit</emph> and <emph>soul</emph>, be +<emph>sanctified wholly</emph>; 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 <emph>with all his heart</emph>, <emph>with all his soul</emph>, +<emph>with all his strength</emph>, <emph>and with all his +mind, and to love his neighbor as himself</emph>: +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 +<pb n='145'/><anchor id='Pg145'/> +the <emph>whole man</emph>, both as to body +and soul, and the powers, faculties, +and operations of both. In this sense, +the word <q><emph>heart</emph></q> 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 <emph>soul</emph>, 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 <emph>walk</emph> in newness of +life, and in the spirit by which he +was begotten again. Gal. 5:16; Eph. +4:23. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_8'/> +8. Moreover, there was a <emph>perfect joy +in God</emph>, 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 <emph>begun</emph> +in sincere believers, so it follows that +they also enjoy a <emph>real</emph> 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 +<emph>joy</emph> (arising from love) shall also +be <emph>full</emph>, 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 <q>with +the kisses of his mouth</q> (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 <emph>abode</emph> 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 <emph>equal</emph> 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 <emph>image</emph>, as it has +been already explained in Chapter I. +of this Book. +</p> + +<p> +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 +<pb n='146'/><anchor id='Pg146'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_10'/> +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, <emph>he</emph> +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 <q>be as God</q>? 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_11'/> +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 +<q>in trespasses and sins.</q> Eph. 2:1; +Col. 2:13. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_12'/> +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 +<pb n='147'/><anchor id='Pg147'/> +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 <emph>spiritual</emph> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_13'/> +13. Learn, therefore, O man, duly +to look into, and rightly to consider +the abominable filthiness of <emph>Original +Sin</emph>, 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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_16'/> +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 <emph>love</emph> God, but rather +<emph>hates</emph> 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 +<emph>godless</emph> life, unmindful of God and of +his will. This inward darkness of the +<pb n='148'/><anchor id='Pg148'/> +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: <q>There is no God.</q> Ps. 14:1. +And by reason of this blindness of +heart, all mankind are become an +abomination before God, in all their +ways. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_17'/> +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, +<q>Surely there is a God, and this +God is most pure and undefiled; and +so not like to me by any means.</q> He +cannot but reflect further: <q>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.</q> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_18'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_19'/> +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 +<pb n='149'/><anchor id='Pg149'/> +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 <emph>lord</emph> 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 <emph>heart</emph> 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. +</p> + +<p> +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 +<q>murderer from the beginning</q> (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! +</p> + +<p> +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 +<pb n='150'/><anchor id='Pg150'/> +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 +<emph>in their own</emph>, 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! +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_22'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_23'/> +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: <q>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.</q> 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? +</p> + +<p> +24. Behold, O man! the foul, the +<pb n='151'/><anchor id='Pg151'/> +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 <emph>depravity and +corruption of man's heart</emph>; 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 <emph>justification</emph> cannot +be the work of man, but is the work +of God only; and likewise that <emph>regeneration</emph>, +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 +<emph>change the heart</emph>, 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 <emph>divine</emph> +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. +</p> + +<p> +25. Were not human life, and the +management of civil and social affairs +under some check, the whole race of +<pb n='152'/><anchor id='Pg152'/> +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 <emph>spiritual</emph> 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, <q>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.</q> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_26'/> +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 <emph>outward</emph> 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_27'/> +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 <emph>begun</emph> 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 +<pb n='153'/><anchor id='Pg153'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLI_Section_28'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XLII.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>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?</hi>—1 <hi rend='smallcaps'>Cor.</hi> 4:7. +</quote> + +<p> +I regard it as necessary, before +I conclude this Book, to call the +reader's attention to several points. +</p> + +<p> +<anchor id='Book_I_Chapter_XLII_Section_2'/> +2. In this Book, <emph>repentance and its +fruits</emph>, 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 +<pb n='154'/><anchor id='Pg154'/> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLII_Section_3'/> +3. But this is very preposterous, +and altogether against the tenor of +Scripture, and the method of salvation +therein explained. Our Lord says, +<q>The whole need not a physician, but +they that are sick.</q> 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 <emph>daily crucifixion</emph> 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. +</p> + +<pb n='155'/><anchor id='Pg155'/> + +<p> +<anchor id='Book_I_Chapter_XLII_Section_4'/> +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 <emph>spiritual pride</emph>, 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 <emph>means</emph> 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: <q>I have now a strong +faith, fervent charity, much knowledge, +many gifts;</q> for these suggestions +are the <emph>tares</emph>, which the enemy +of thy soul sows among the wheat +while thou sleepest. +</p> + +<p> +For, (<hi rend='italic'>a</hi>) 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? +</p> + +<p> +(<hi rend='italic'>b</hi>) 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. <q>Be +not high-minded, but fear.</q> Rom. +11:20. +</p> + +<p> +(<hi rend='italic'>c</hi>) 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. +</p> + +<p> +(<hi rend='italic'>d</hi>) 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XLII_Section_4e'/> +(<hi rend='italic'>e</hi>) Seriously consider, that no good +and perfect gifts are obtained or preserved +except by <emph>prayer</emph>: 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 +<emph>Second</emph> Book of this Work. There are +two things which thou must chiefly +regard in thy prayers and application +to the Lord: <emph>first</emph>, That the <emph>Image of +Satan be destroyed in thee</emph>; as unbelief, +pride, covetousness, lust, wrath, etc.; +<emph>secondly</emph>, That the <emph>Image of God be restored +<pb n='156'/><anchor id='Pg156'/> +in thee</emph>; 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 <emph>against</emph> thee, and <emph>for</emph> 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. +</p> + +<p> +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. +</p> + +</div> + +</div> + +<pb n='157'/><anchor id='Pg157'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Book II.</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Preface To The Second Book.</head> + +<p> +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 <emph>repentance</emph>. 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 <emph>Conclusion</emph> +appended to the whole Book. +</p> + +<p> +<anchor id='Book_II_Preface_2'/> +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 +<hi rend='smallcaps'>Jesus Christ</hi>, 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 <hi rend='smallcaps'>faith</hi>, apprehending that +salvation which is merited by Christ. +This matter is explained in the first +three chapters of this Book. As, however, +that <emph>faith</emph> which leads the soul to +this fountain, and draws thence effects +so excellent and good, also brings +forth living and sound <emph>fruits</emph>; 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 <emph>old</emph> man (the +life of a true Christian being nothing +else but a constant crucifixion of the +flesh), the <emph>new</emph> man is daily to come +forth, it is impossible to find a more +perfect pattern, than that which our +<pb n='158'/><anchor id='Pg158'/> +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. +</p> + +<p> +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 <emph>human</emph> nature of Christ with which +we begin our spiritual life, and rising +up higher and higher, arrive at last at +his <emph>divine</emph> 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 +<emph>prayer</emph>, and the exercise of divine +<emph>praise</emph>. And since this life, grounded +on maxims of sound and unfeigned +religion, will soon be attended with +<emph>crosses</emph> and <emph>tribulations</emph>, there follow fifteen +Chapters (XLIV-LVIII), wherein +are considered the <emph>cross</emph> of Christians, +and the virtue of <emph>patience</emph>, the +practice of which is thereby exceedingly +promoted. To all this, something +is added of the nature and conquest +of those deep <emph>spiritual temptations</emph>, +with which Satan harasses those +that adhere to the Lord, and who endeavor +to be faithful to the end. +</p> + +<p> +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. +</p> + +<lg> +<l><hi rend='smallcaps'>john arndt</hi>,</l> +<l></l> +<l>General Superintendent in the Principality of Lüneburg.</l> +</lg> + +</div> + +<pb n='159'/><anchor id='Pg159'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter I.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>With joy shall ye draw water out +of the wells of salvation.</hi>—<hi rend='smallcaps'>Isa.</hi> 12:3. +</quote> + +<p> +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. +</p> + +<p> +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 +<q>turn thou me, and I shall be turned: +heal me, O Lord, and I shall be healed; +for thou art my praise.</q> 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, <q>I am poor and needy; +make haste unto me, O God. Thou +art my help, and my deliverer; O Lord, +make no tarrying.</q> Ps. 70:5. +</p> + +<p> +3. O blessed Lord! shall not thy +mercy be strong enough to raise a +<pb n='160'/><anchor id='Pg160'/> +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! +</p> + +<p> +<anchor id='Book_II_Chapter_I_Section_4'/> +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 <q>born a child.</q> 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! +</p> + +<p> +(<hi rend='italic'>a</hi>) 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 <emph>his own</emph>. +For having purchased us <q>with a +price,</q> 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 +<hi rend='smallcaps'>Christ</hi> become thy own and proper +<hi rend='smallcaps'>good</hi>. Thou canst apply him in such +a manner, as to obtain by him everlasting +life and salvation. +</p> + +<p> +(<hi rend='italic'>b</hi>) <hi rend='smallcaps'>Christ</hi> 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. +</p> + +<pb n='161'/><anchor id='Pg161'/> + +<p> +<anchor id='Book_II_Chapter_I_Section_5'/> +5. (<hi rend='italic'>a</hi>) Consider now, O Christian, +what an excellent gift the Lord <hi rend='smallcaps'>Jesus +Christ</hi> 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 <emph>offices</emph> 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? +</p> + +<p> +(<hi rend='italic'>b</hi>) 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, <emph>God with us</emph>), that +in him we might have both a God and +a Brother. +</p> + +<p> +6. (<hi rend='italic'>a</hi>) 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 +<pb n='162'/><anchor id='Pg162'/> +that resides in him. <q>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.</q> 1 Cor. 3:21-23. +</p> + +<p> +(<hi rend='italic'>b</hi>) 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. +</p> + +<p> +(<hi rend='italic'>c</hi>) This is the great and infinite gift, +which God has so freely bestowed upon +mortal men. +</p> + +</div> + +<pb n='163'/><anchor id='Pg163'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter II.</head> +<head type='sub'>The Manner In Which The Christian Should Apply And Appropriate To +Himself The Consolation Noticed In Chapter I.</head> + +<quote rend='display'> +<hi rend='italic'>The Son of man is come to seek and +to save that which was lost.</hi>—<hi rend='smallcaps'>Luke</hi> 19:10. +</quote> + +<p> +<anchor id='Book_II_Chapter_II_Section_1'/> +The <emph>first</emph> 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 +<emph>universal</emph> extent of the divine <emph>promises</emph>; +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 <emph>thee</emph>, since thou art of +the number of the lost. It is also +said, that God, <q>commandeth all men +everywhere to repent; because he hath +appointed a day, in the which he will +judge the world in righteousness.</q> +Acts 17:30, 31. This argument is +full of consolation. As if the apostle +had said, Christ will judge the world; +and <emph>therefore</emph> God commandeth <emph>all</emph> to +repent, that all may escape the dreadful +sentence of eternal damnation. +This is confirmed by St. Peter, who +tells us, that God <q>is not willing that +any should perish, but that all should +come to repentance.</q> 2 Peter 3:9. +All which passages plainly assert the +universal grace of God, extending itself +to <emph>all</emph> men. +</p> + +<p> +<anchor id='Book_II_Chapter_II_Section_2'/> +2. The <emph>second</emph> foundation is the divine +<emph>oath</emph>. 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 <emph>oath</emph>. <q>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.</q> 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, <q>This is a +faithful saying, and worthy of all acceptation, +that Christ Jesus came into +the world to save sinners.</q> 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. +</p> + +<p> +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, <q>I, even I,</q> says he, +<q>am he that blotteth out thy transgressions +for my own sake, and will +not remember thy sins.</q> Isa. 43:25. +Secondly, by Jeremiah he hath thus +expressed his mind: <q>This shall be +the covenant: I will forgive their iniquity, +and I will remember their sin +no more.</q> Jer. 31:33, 34. And, thirdly, +by the prophet Ezekiel, <q>If the wicked,</q> +says he, <q>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.</q> Ezek. 18:21, 22. This is the +<pb n='164'/><anchor id='Pg164'/> +divine act of oblivion, solemnly declared +in favor of all returning sinners, +without exception. +</p> + +<p> +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. +</p> + +<p> +5. The same oath is repeated in the +prophet Isaiah, <q>Look unto me,</q> says +the Lord, <q>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.</q> Isa. 45:22, 23. Which oath, +the Epistle to the Hebrews explains +in this manner: <q>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.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_II_Section_6'/> +6. The <emph>third</emph> foundation is the eternal +covenant of grace, which consists +in the pardon of sin: <q>This shall be +the covenant: I will forgive their iniquity, +and I will remember their sin +no more.</q> 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: +<q>Neither shall the covenant of +my peace be removed, saith the Lord, +that hath mercy on thee.</q> Isa. 54:10. +And again, <q>I will make an everlasting +covenant with you, even the sure +mercies of David</q> (i. e., Christ). Isa. +55:3. And Moses declares the same: +<q>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.</q> Deut. 4:31. And again we +read: <q>He will ever be mindful of his +covenant.</q> 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 +<q>The answer (or covenant) of a good +conscience towards God.</q> 1 Peter 3:21. +For this end, Christ himself was +baptized in Jordan, and thereby +entered with us into this covenant. +Matt. 3:13. +</p> + +<p> +<anchor id='Book_II_Chapter_II_Section_7'/> +7. The <emph>fourth</emph> 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 <q>he died for <hi rend='smallcaps'>all</hi>.</q> +2 Cor. 5:14, 15. And St. John says, +<q>He is the propitiation for the sins of +the whole world.</q> 1 John 2:2. So +John the Baptist said: <q>Behold the +Lamb of God, which taketh away the +sin of the world.</q> John 1:29. This, +the apostle explains in the following +comforting manner: <q>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 <hi rend='smallcaps'>all</hi> men unto justification +of life</q> (Rom. 5:18): where a comparison +<pb n='165'/><anchor id='Pg165'/> +is made betwixt Christ and Adam. +As if he had said, <q>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?</q> The same apostle, +having occasion to show that the +merit of Christ is universal, and extends +itself to all, thus reasons: <q>For +there is one God, and one mediator +between God and men, the man Christ +Jesus; who gave himself a ransom for +all.</q> But if this be true, it also follows, +<q>that God will have all men to +be saved, and to come unto the knowledge +of the truth.</q> 1 Tim. 2:4-6. On +all this Paul remarks, that God, by +<q>Christ hath reconciled all things to +himself, whether they be things in +earth, or things in heaven.</q> Col. 1:20. +And again: <q>God spared not his own +<hi rend='smallcaps'>Son</hi>, but delivered +him up for us <hi rend='smallcaps'>all</hi>.</q> +Rom. 8:32. In this number, reckon +also thyself, because <q>God is no respecter +of persons.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_II_Section_8'/> +8. The <emph>fifth</emph> 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: <q>I +came not to call the righteous, but +sinners to repentance</q> (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. <q>It behooved,</q> +says the Lord, <q>that repentance and +remission of sins should be preached +in the name of Christ among all nations.</q> +Luke 24:46, 47. And the +apostle affirms, that <q>the gospel was +preached to every creature which is +under heaven.</q> 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: <q>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?</q> 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 <q>whosoever believeth +in him, shall not perish, but have +everlasting life.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_II_Section_9'/> +9. The <emph>sixth</emph> 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 +<pb n='166'/><anchor id='Pg166'/> +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 <emph>inwardly</emph>. 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 <q>God would +have thee to be saved.</q> +</p> + +<p> +<anchor id='Book_II_Chapter_II_Section_10'/> +10. The <emph>seventh</emph> foundation consists +of the examples of sinners, whom +God, upon their conversion, hath received +into favor. Surely <q>there is +none righteous,</q> of himself, <q>no, not +one.</q> Rom. 3:10, 23. Not only David, +Manasseh (2 Chron. 33:11-13), +Peter, Paul, Mary Magdalene, and +Zaccheus; but <q><hi rend='smallcaps'>all</hi> of us are sinners, +and come short of the glory of God.</q> +There is none innocent in his sight. +Whatever favor God shows to one, the +same he offers to all the rest; since he +<q>is no respecter of persons.</q> 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, <q>if thou, Lord, shouldest +mark iniquities, O Lord, who shall +stand?</q> (Ps. 130:3), and if thou enterest +into judgment, <q>in thy sight +shall no man living be justified.</q> Ps. +143:2. +</p> + +<p> +<anchor id='Book_II_Chapter_II_Section_11'/> +11. The <emph>eighth</emph> 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, +<q>The Son of man is not come to destroy +men's lives, but to save them</q> +(Luke 9:56): and that of St. Paul, +<q>God was in Christ, reconciling the +world unto himself</q> (2 Cor. 5:19): +and again, that of St. John, <q>He is +the propitiation for the sins of the +whole world</q> (1 John 2:2); that is, +for all the sins of every man in particular. +</p> + +<p> +<anchor id='Book_II_Chapter_II_Section_12'/> +12. A <emph>ninth</emph> foundation is this, that +the merit of Christ is an <emph>infinite</emph> 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 <q>depth of the +sea, into which God hath cast all our +sins.</q> Mic. 7:19. Hence the Psalmist +says: <q>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.</q> Ps. 103:11, 12. This is that +<q>eternal redemption which is obtained +for us.</q> Heb. 9:12. The benefit of +this complete redemption, is summed +up by St. Paul: <q>It is God that justifieth. +<pb n='167'/><anchor id='Pg167'/> +Who is he that condemneth? +It is Christ that died,</q> etc. Rom. 8:33, 34. +</p> + +<p> +<anchor id='Book_II_Chapter_II_Section_13'/> +13. The <emph>tenth</emph> 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, +<q>and became obedient unto death, +even the death of the cross</q> (Phil. 2:8), +<q>that he might redeem them that +were under the law.</q> 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 <q>made a curse +for us</q> (Gal. 3:13), in order that the +blessing might come upon all, who +were cursed in Adam. +</p> + +<p> +14. The <emph>eleventh</emph> 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 +<emph>thy</emph> sin as well as over all the rest? +What! canst thou believe that <emph>thy</emph> +transgressions <emph>alone</emph> 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 <emph>thy</emph> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_II_Section_15'/> +15. The <emph>twelfth</emph> 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. <q>Come unto +me,</q> saith he, <q>all ye that labor and +are heavy laden.</q> Matt. 11:28. And +again: <q>Ho, every one that thirsteth, +come ye to the waters</q> (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. +</p> + +</div> + +<pb n='168'/><anchor id='Pg168'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter III.</head> +<head type='sub'>Our Righteousness Before God, Consists Solely In The Perfect Obedience +And Merit Of Christ Jesus, And In The Remission Of Sin Apprehended +By Faith.</head> + +<quote rend='display'> +<hi rend='italic'>As by one man's disobedience many +were made sinners, so by the obedience of one shall many be +made righteous.</hi>—<hi rend='smallcaps'>Rom.</hi> 5:19. +</quote> + +<p> +<anchor id='Book_II_Chapter_III_Section_1'/> +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: +<q>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.</q> Isa. +28:16. This stone was indicated by +Christ, when he declared to Peter, +that <q>thereon he would build his +church;</q> a church so firmly and +surely sustained, that <q>the very gates +of hell should not prevail against it.</q> +Matt. 16:18. +</p> + +<p> +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. +</p> + +<p> +3. In the <emph>first</emph> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_III_Section_4'/> +4. <emph>Secondly</emph>, that our righteousness +proceeds from <emph>faith</emph> only. This faith +is wrought by God himself, and it +stands entirely in his <emph>power</emph> (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 +<pb n='169'/><anchor id='Pg169'/> +a show of outward performances, +but were little concerned about the +reformation of the heart, and the inward +recesses of the mind. +</p> + +<p> +5. <emph>Thirdly</emph>, 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 <emph>Christ alone</emph>, 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. +</p> + +<p> +<anchor id='Book_II_Chapter_III_Section_6'/> +6. <emph>Fourthly</emph>, that the righteousness +of Christ, by faith, might be made <emph>our</emph> +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; +<q>It is God that justifieth.</q> 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 <q>the +Lord our Righteousness</q> (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, <q>God's +own blood.</q> Acts 20:28. So great +and immense is the righteousness of +Christ, conferred on us by faith, that +thereby we are not only made <emph>righteous</emph>, +but also <emph>righteousness</emph> 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, <q>the beauty of +holiness</q> (Ps. 29:2); by St. John, +<q>fine linen clean and white, which is +the righteousness of saints</q> (Rev. 19:8); +by the prophet Amos, <q>rivers of +righteousness</q> (Amos 5:24); by St. +Paul, <q>superabounding grace</q> (Rom. +5:20); and <q>exceeding riches of +grace.</q> 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 +<pb n='170'/><anchor id='Pg170'/> +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 <q>they shall be fashioned like +unto the glorious body of Christ.</q> +Phil. 3:21. Nay, even in this life, it +is said in faith: <q>Behold, thou art fair, +my love</q> (Cant. 1:15); <q>glorious, +not having spot or wrinkle</q> (Eph. +5:27): <q>the king's daughter is all +glorious within, her clothing is of +wrought gold.</q> 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: +<q>Who is he that shall accuse +or condemn man, whose righteousness +is the Son of God himself?</q> +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. +</p> + +<p> +7. <emph>Fifthly</emph>, an angel (who never died +for us) cannot be the foundation of +our righteousness, much less any <emph>man</emph>. +The righteousness of man is but weak +and inconstant; and if he should fall, +<q>all his righteousness that he hath +done shall not be mentioned</q> (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 <q>mountains +should depart, and the hills be removed.</q> +Isa. 54:10. <q>An everlasting +righteousness must be brought +in</q> (Dan. 9:24), so that <q>the salvation +of the Lord may be forever, and +his righteousness be not abolished.</q> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_III_Section_8'/> +8. The <emph>sixth</emph> 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 <q>our +righteousness must be of faith, that it +might be by grace; to the end that +the promise might be sure.</q> 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: <q>Even as Abraham,</q> +says he, <q>believed God, and it +was accounted to him for righteousness. +Know ye therefore that they +<pb n='171'/><anchor id='Pg171'/> +which are of faith, the same are the +children of Abraham.</q> 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). <q>So then they +which be of faith, are blessed with +faithful Abraham.</q> Gal. 3:6-9. And +thus <q>grace and truth are come by +Jesus Christ.</q> John 1:17. +</p> + +<p> +9. <emph>Seventhly</emph>, 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. <q>In him alone is +our help.</q> Hos. 13:9. He is the beginning, +middle, and end of our righteousness +and salvation, so that <q>every +mouth may be stopped.</q> Rom. 3:19. +For we are <q>saved by grace through +faith; not of works, lest any man +should boast.</q> 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, <q>for which every one +that is godly doth pray.</q> 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 <emph>works</emph>, 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. +</p> + +<p> +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 <hi rend='smallcaps'>whole</hi> +Christ, both according to his divine +and his human nature, is ours; (for +God gives us the <hi rend='smallcaps'>whole Christ</hi> 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. +</p> + +</div> + +<pb n='172'/><anchor id='Pg172'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter IV.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Phil.</hi> +1:9-11. +</quote> + +<p> +<anchor id='Book_II_Chapter_IV_Section_1'/> +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, <q>the law +is not made for a righteous man</q> (1 +Tim. 1:9), to <emph>compel</emph> 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, +<pb n='173'/><anchor id='Pg173'/> +God judges all our works, whether +they be true and genuine, or false and +hypocritical. +</p> + +<p> +<anchor id='Book_II_Chapter_IV_Section_2'/> +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 +<q>bear one another's burdens</q> (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 <q>charity, +out of a pure heart, and of a good +conscience, and of faith unfeigned</q> (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. +</p> + +<p> +<anchor id='Book_II_Chapter_IV_Section_3'/> +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 <emph>internal</emph> idolatry? Or whether +thou hast set up an inward idol in +some secret corner of the heart, to +which thou payest thy vows? Ezek. +<pb n='174'/><anchor id='Pg174'/> +14:3, 4. Examine thyself whether +thou art <emph>within</emph>, what thou professest +to be <emph>without</emph>? 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, <emph>Raca</emph>, and <emph>Thou fool</emph>; +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. +</p> + +<p> +<anchor id='Book_II_Chapter_IV_Section_4'/> +4. Of this Christ himself gives us +an example from the commandment +<q>Thou shalt not kill,</q> saying, <q>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.</q> +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 <q>lift up holy +<pb n='175'/><anchor id='Pg175'/> +hands without wrath and doubting.</q> +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, <q>that their prayers be not +hindered.</q> 1 Peter 3:7. Nay, the +Lord Jesus himself strongly exhorts +us to brotherly reconciliation, by the +three following arguments. Matt. 5:25, +26. +</p> + +<p> +(<hi rend='italic'>a</hi>) The first is, <q>Agree with thine +adversary quickly, while thou art in +the way with him;</q> 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. +</p> + +<p> +(<hi rend='italic'>b</hi>) The second argument is, <q>lest +at any time the adversary deliver thee +to the judge.</q> 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. +</p> + +<p> +(<hi rend='italic'>c</hi>) The third argument is, <q>lest thou +be cast into prison, whence thou canst +not come out till thou hast paid the +uttermost farthing.</q> It is agreeable +to the divine justice, so to deal with us +there, as we have dealt with our neighbor +here; and <q>with that measure we +have meted withal, to measure to us +again.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_IV_Section_5'/> +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, +<q>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.</q> 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. +<pb n='176'/><anchor id='Pg176'/> +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 <emph>hearing</emph> 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, <q>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.</q> +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 +<emph>heart</emph>. 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 <emph>heart</emph>. 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 <emph>faith</emph>, 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 +<pb n='177'/><anchor id='Pg177'/> +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, <emph>thou</emph> +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, <q>as +many as are led by the Spirit of God, +they are the sons of God.</q> Rom. +8:14. +</p> + +<p> +<anchor id='Book_II_Chapter_IV_Section_6'/> +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, <q>Lord, +have mercy upon me!</q> Then your +heart shall be cured, your sin covered, +and your transgression cancelled. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter V.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>The gospel of Christ is the power of God unto +salvation to every one that believeth.</hi>—<hi rend='smallcaps'>Rom.</hi> 1:16. +</quote> + +<p> +<anchor id='Book_II_Chapter_V_Section_1'/> +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, +<pb n='178'/><anchor id='Pg178'/> +and an increase of all divine graces; +nay, with so close an alliance with +God himself, as to make us <q>partakers +of the divine nature, having escaped +the corruption that is in the world +through lust.</q> 2 Peter 1:4. An example +of this we have in Enoch, who +having <q>walked with God, was not, +for God took him</q> 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, <emph>fervent +prayer</emph>; and the second, <emph>a diligent practice +of the word of God</emph>. <q>I cried,</q> +says he, <q>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.</q> Ps. 119:145, +146. +</p> + +<p> +<anchor id='Book_II_Chapter_V_Section_2'/> +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 <emph>with +his whole heart</emph>, 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 <emph>serious and fervent prayer</emph> 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: <q>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.</q> 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, <q>watches for the morning</q> +(Ps. 130:6), and with <q>waking +eyes</q> (Ps. 77:4), expects help from +the Lord. She is then <q>as a sparrow +alone upon the house top,</q> as a lonely +owl in the desert (Ps. 102:6, 7); and +<q>so weary with groaning</q> (Ps. 6:6), +as to be almost ready to expire. +</p> + +<p> +<anchor id='Book_II_Chapter_V_Section_3'/> +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 +<pb n='179'/><anchor id='Pg179'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_V_Section_4'/> +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 <emph>know</emph> the +word of God, and not <emph>do</emph> it? <q>That +servant,</q> says our Saviour, <q>which +knew his lord's will, and prepared +not himself, neither did according to +his will, shall be beaten with many +stripes.</q> Luke 12:47. And St. Peter +affirms, that <q>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.</q> 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: <q>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.</q> 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: <q>The kingdom of God is +not in word, but in power.</q> 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, <q>Blessed are the merciful, +blessed are the peacemakers,</q> +etc. (Matt. 5:7-9), <q><hi rend='italic'>Surely either these +words are not true, or we are no Christians.</hi></q> +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 +<pb n='180'/><anchor id='Pg180'/> +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 <emph>fox</emph> (Luke 13:32); +John the Baptist applies the name of +<emph>vipers</emph> to the Pharisees (Matt. 3:7); +and St. Paul that of <emph>lion</emph> 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, <q>the +body of sin</q> (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? <q>Every imagination +of the thoughts of his heart is only +evil continually</q> (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 <q>instruments</q> or weapons <q>of +unrighteousness.</q> 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. <q>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.</q> Rom. +3:10-18; Ps. 14. +</p> + +<p> +<anchor id='Book_II_Chapter_V_Section_5'/> +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, <q>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?</q> +Eph. 4:23; Col. 3:10. And +the same apostle says, <q>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.</q> Eph. +4:20, 21. Yea, he says, <q>They that +are Christ's, have crucified the flesh +with the affections and lusts.</q> 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 <q>a new creature</q> in Christ +<pb n='181'/><anchor id='Pg181'/> +(2 Cor. 5:17); <q>in whom neither circumcision +availeth any thing, nor uncircumcision, +but a new creature.</q> +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 <q>vessels of mercy, and +not of wrath.</q> Rom. 9:22, 23. +</p> + +<p> +<anchor id='Book_II_Chapter_V_Section_6'/> +6. It is for this reason that David so +heartily wishes to lead a holy life, +conformably to the word of God: <q>I +cried,</q> says he, <q>with my whole heart; +hear me, O Lord; I will keep thy +statutes</q> (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. +<q>Heal me, O Lord,</q> says +the prophet, <q>and I shall be healed; +save me, and I shall be saved: for +thou art my praise.</q> Jer. 17:14; 31:18. +And David says again, <q>I cried +unto thee; save me, and I shall keep +thy testimonies.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_V_Section_7'/> +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, <q>I prevented (<emph>that +is</emph>, I came before) the dawning of the +morning, and cried: I hoped in thy +word. Mine eyes prevent (<emph>or</emph>, anticipate) +the night watches, that I might +meditate in thy word.</q> Ps. 119:147, +148. And very appropriate are the +words of the prophet on this account: +<q>He wakeneth me morning by morning: +he wakeneth mine ear to hear as +the learned.</q> Isa. 50:4. With which +those of Solomon agree: <q>I sleep, but +my heart waketh: it is the voice of +my beloved that knocketh.</q> Song 5:2. +</p> + +<p> +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 <q>his +understanding and answers.</q> 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: +<q>How is it that ye sought me? Wist +ye not that I must be about my father's +business?</q> (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 +<emph>word</emph>; by means of which he also inwardly +preaches in our hearts by his +<pb n='182'/><anchor id='Pg182'/> +Holy Spirit and gracious illumination. +Without this, the outward preaching +must prove barren and unfruitful, according +to the words of the apostle: +<q>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.</q> 1 Cor. 3:6, +7. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter VI.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>Without me ye can do +nothing.</hi>—<hi rend='smallcaps'>John</hi> 15:5. +</quote> + +<p> +<anchor id='Book_II_Chapter_VI_Section_1'/> +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 <emph>union</emph> 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: <q>I will +betroth thee,</q> says he, <q>unto me for +ever, in loving kindness and in mercies.</q> +Hos. 2:19. For since our nature +is infected and corrupted by <emph>sin</emph>, +which is the greatest of evils, it could +not be restored and healed but by <hi rend='smallcaps'>God</hi> +himself, the sovereign Good. +</p> + +<p> +<anchor id='Book_II_Chapter_VI_Section_2'/> +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: <q>I will,</q> +says he, <q>betroth thee unto me for +ever.</q> +</p> + +<p> +<anchor id='Book_II_Chapter_VI_Section_3'/> +3. This union by faith, is of the +highest necessity, because <q>our iniquities +have separated between us and our +God.</q> 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, +<q>Not I, but the grace of God which +is with me.</q> 1 Cor. 15:10. And the +Lord himself says: <q>Without me ye +can do nothing</q> (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 +<pb n='183'/><anchor id='Pg183'/> +at all, it is altogether to be ascribed to +God alone; according to what is said +by the prophet: <q>Thou hast wrought +all our works in us</q> (Isa. 26:12); +and by another: <q>I am like a green +fir-tree. From me is thy fruit found.</q> +Hos. 14:8. +</p> + +<p> +<anchor id='Book_II_Chapter_VI_Section_4'/> +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. +</p> + +<p> +5. Until thou art brought to this, +O Christian, that thy mind becomes +merely passive, and that thou purely +<emph>sufferest</emph> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_VI_Section_6'/> +6. Hence, it was said by Bonaventura, +that <q>the highest perfection of +religion, consists in renouncing our +own will.</q> And by Augustine, <q>If +<emph>to love God</emph> is the greatest good to +man, <emph>to love himself</emph> 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.</q> Of this even the pagan Seneca +himself was not ignorant when he +said: <q>That only is an accession to +virtue, which is a denial of thy own +will.</q> And again: <q>Unless thou departest +from thyself, thou canst not +approach God, who is above thee.</q> +</p> + +<p> +<anchor id='Book_II_Chapter_VI_Section_7'/> +7. Our <emph>own will</emph> 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 <emph>law</emph> and the <emph>gospel</emph>; or <emph>repentance</emph> +and <emph>remission</emph> of sin. Through the +<emph>law</emph>, 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 +<pb n='184'/><anchor id='Pg184'/> +in thine own eyes, and resign thyself +wholly to Christ. Then grace and forgiveness +of sin are conferred through +the <emph>gospel</emph>, 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. +</p> + +<p> +<anchor id='Book_II_Chapter_VI_Section_8'/> +8. But even this self-hatred, denial, +and mortification, are not the effect +of our own will and ability. <q>It is +not,</q> says St. Paul, <q>of him that willeth, +nor of him that runneth, but of +God that sheweth mercy.</q> 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 <emph>himself</emph>; 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 <hi rend='smallcaps'>love</hi> itself, +and from whom all other graces proceed? +Therefore, Christ <emph>alone</emph> 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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_VII'/> +<head>Chapter VII.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Rom.</hi> 6:6. +</quote> + + +<p> +<anchor id='Book_II_Chapter_VII_Section_1'/> +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: +</p> + +<table rend="latexcolumns: 'p{3cm} p{3cm}'; + tblcolumns: 'lw(15) lw(15)'"> +<row><cell>Adam,</cell><cell>Christ.</cell></row> +<row><cell>Old man,</cell><cell>New man.</cell></row> +<row><cell>Outward man,</cell><cell>Inward man.</cell></row> +<row><cell>Old birth,</cell><cell>New birth.</cell></row> +<row><cell>Flesh,</cell><cell>Spirit.</cell></row> +<row><cell>Nature,</cell><cell>Grace.</cell></row> +<row><cell>Reason,</cell><cell>Faith.</cell></row> +<row><cell>Darkness,</cell><cell>Light.</cell></row> +<row><cell>Tree of death,</cell><cell>Tree of life.</cell></row> +<row><cell>Evil fruit,</cell><cell>Good fruit.</cell></row> +<row><cell>Sin,</cell><cell>Righteousness.</cell></row> +<row><cell>Damnation,</cell><cell>Salvation.</cell></row> +<row><cell>Death,</cell><cell>Life.</cell></row> +<row><cell>Old Jerusalem,</cell><cell>New Jerusalem.</cell></row> +<row><cell>Kingdom of the devil,</cell><cell>Kingdom of God.</cell></row> +<row><cell>Seed of the serpent,</cell><cell>Seed of God.</cell></row> +<row><cell>Natural man,</cell><cell>Spiritual man.</cell></row> +<row><cell>Image of the earthly,</cell><cell> Image of the heavenly.</cell></row> +</table> + +<pb n='185'/><anchor id='Pg185'/> + +<p> +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. <emph>Experience</emph>, 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. +</p> + +<p> +<anchor id='Book_II_Chapter_VII_Section_2'/> +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 <q>the victory +that overcometh the world.</q> 1 John +5:4. +</p> + +<pb n='186'/><anchor id='Pg186'/> + +<p> +3. But since the world, which thou +art to strive against, is not <emph>without</emph> +thee, but <emph>within</emph> thee, it follows, that it +is also to be conquered not without, +but within thee. For what is the +world, but <q>the lust of the flesh, and +the lust of the eyes, and the pride of +life?</q> 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. <q>For whatsoever is +born of God, overcometh the world</q> +(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. +</p> + +<p> +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. <q>For +as many as are led by the Spirit of +God, they are the sons of God.</q> 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, <q>every form of creeping +things, and abominable beasts, and +all the idols of the house of Israel, portrayed +upon the wall round about;</q> +and secondly (which was still more detestable), +<q>seventy men of the ancients +of the house of Israel, worshipping +these beasts and images, and offering +them incense.</q> Ezek. 8:10, 11. +</p> + +<p> +<anchor id='Book_II_Chapter_VII_Section_5'/> +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 +<hi rend='smallcaps'>Christ</hi> himself, and at the deplorable +state of thy soul and body, which are +<pb n='187'/><anchor id='Pg187'/> +both become a habitation of malignant +spirits! +</p> + +<p> +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 <hi rend='smallcaps'>all</hi> 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 <q>there is no difference.</q> +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 <q>wisdom, righteousness, +sanctification, and redemption</q> +(1 Cor. 1:30; 6:11), we, who +in <emph>Adam</emph> are alike, are also alike in +<emph>Christ</emph>. For as in <emph>Adam</emph> 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 <emph>Christ</emph>, and make +up one body, completely purified and +sanctified by faith, and the blood of +Christ. +</p> + +<p> +<anchor id='Book_II_Chapter_VII_Section_7'/> +7. This truth is a remedy against +<emph>spiritual pride</emph>, 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. +</p> + +</div> + +<pb n='188'/><anchor id='Pg188'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter VIII.</head> +<head type='sub'>Showing How Graciously God Invites Us To Repentance, And How Necessary +It Is That It Should Not Be Delayed.</head> + +<quote rend='display'> +<hi rend='italic'>Likewise, I say unto you, there is +joy in the presence of the angels of God over one sinner that +repenteth.</hi>—<hi rend='smallcaps'>Luke</hi> 15:10. +</quote> + +<p> +<anchor id='Book_II_Chapter_VIII_Section_1'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_VIII_Section_2'/> +2. Among other ways of impressing +it on our minds, the two parables of +the <hi rend='italic'>Lost Sheep</hi> and of the <hi rend='italic'>Prodigal Son</hi> +(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. +</p> + +<p> +3. The <emph>first</emph> 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. +</p> + +<p> +4. The <emph>second</emph> heart, which is that +of a repenting sinner, is set forth in +these words: <q>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.</q> 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, <q>Father, I have sinned +against heaven, and before thee;</q> and +have offended both God and man. +<pb n='189'/><anchor id='Pg189'/> +This he immediately confirms by a +sincere contempt of himself, expressed +in these words: <q>and am no more +worthy to be called thy son.</q> Moreover, +<emph>faith</emph>, which is the other part of +repentance, is exhibited to us in his +actual <emph>arising</emph> and <emph>returning</emph> 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. +<q>For,</q> says he, <q>I am no more worthy +to be called thy son; make me as one +of thy hired servants.</q> This plainly +shows the sure hope he entertained, +that his father would yield to his entreaties, +and receive him into his favor. +</p> + +<p> +<anchor id='Book_II_Chapter_VIII_Section_5'/> +5. And now I come, <emph>thirdly</emph>, to draw +the character of the paternal heart of +God, set forth in the parable. +</p> + +<p> +I. <hi rend='italic'>When the son was yet a great way +off, his father saw him.</hi> 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. +</p> + +<p> +II. <hi rend='italic'>And was moved with compassion.</hi> +Hereby is represented his mercy waiting +to be gracious to us. +</p> + +<p> +III. <hi rend='italic'>And ran and fell on his neck.</hi> +Here is mercy receiving into favor. +</p> + +<p> +IV. <hi rend='italic'>And kissed him.</hi> This exhibits +mercy ready to administer consolation +to the returning sinner. Micah 7:19; +Isa. 66:13. +</p> + +<p> +V. <hi rend='italic'>Bring forth, says he, the best robe, +and put it on him</hi> (Isa. 61:10). This +has relation to Christ, and points out +his righteousness, and <emph>justifying</emph> grace. +Rom. 8:33. +</p> + +<p> +VI. <hi rend='italic'>And put a ring on his hand.</hi> +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. +</p> + +<p> +VII. <hi rend='italic'>And shoes on his feet.</hi> 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. +</p> + +<p> +VIII. <hi rend='italic'>Bring hither the fatted calf.</hi> By +this feast is represented the joy of angels, +or rejoicing and <emph>crowning</emph> mercy, +described by the holy Psalmist, and +the prophet Isaiah. Ps. 63:5; 103:5; +Isa. 65:13. +</p> + +<p> +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 <emph>inducements</emph> to true +repentance, of which seven shall be +proposed at present. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +I. The boundless mercy of God. +</p> + +<p> +II. The kindness of Christ, and his +inestimable merit. +</p> + +<p> +III. The awful threatenings and +punishments that are laid before us. +</p> + +<p> +IV. Death. +</p> + +<p> +V. The last judgment. +</p> + +<p> +VI. Hell. And +</p> + +<p> +VII. Everlasting joy. +</p> + +<p> +I. THE MERCY OF GOD. +</p> + +<p> +<anchor id='Book_II_Chapter_VIII_Section_7'/> +7. <q>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.</q> 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 <emph>great</emph> soever our +<pb n='190'/><anchor id='Pg190'/> +sins may be, the mercy of God is still +<emph>greater</emph>, according to the words of the +Psalmist: <q>With the Lord there is +mercy; and with him is plenteous redemption. +And he shall redeem Israel +from all his iniquities.</q> Ps. 130:7, +8. And again: <q>According unto the +multitude of thy tender mercies, blot +out my transgressions.</q> Ps. 51:1. Nor +are our sins so filthy and abominable, +but God can make them white as +snow. <q>Though your sins,</q> says the +prophet, <q>be as scarlet, they shall be +as white as snow.</q> Isa. 1:18. And +the Psalmist says: <q>Purge me with +hyssop, and I shall be clean; wash me, +and I shall be whiter than snow.</q> 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: <q>In Christ +we have redemption through his blood, +the forgiveness of sins, according to +the riches of his grace.</q> Eph. 1:7. +And what we read in Exodus teaches +the same: <q>The Lord, the Lord God, +merciful and gracious, long-suffering, +and abundant in goodness and truth; +forgiving iniquity, and transgression, +and sin.</q> 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. <q>He will +subdue our iniquities; and thou wilt +cast all their sins into the depths of +the sea.</q> Micah 7:19. Nor, finally, +are they so mortal and pestilential, +but God can heal them, as the prophet +assures us: <q>The wicked shall not fall +by his wickedness in the day that he +turneth from it.</q> Ezek. 33:12. +</p> + +<p> +II. THE KINDNESS OF CHRIST. +</p> + +<p> +<anchor id='Book_II_Chapter_VIII_Section_8'/> +8. How kindly and affectionately +Christ Jesus receives sinners, he himself +abundantly declares in the Gospel: +<q>They that be whole,</q> says he, <q>need +not a physician, but they that are sick. +I am not come to call the righteous, +but sinners to repentance.</q> Matt. +9:12, 13. <q>The Son of man is come to +seek and to save that which was lost.</q> +Luke 19:10. Of this gracious bounty +of Christ towards returning sinners, +the prophets have left us many predictions. +<q>Woe be to the shepherds +of Israel,</q> saith Ezekiel, <q>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.</q> Ezek. 34:2, 4, 12, +16. And the prophet Isaiah says, <q>He +shall feed his flock like a shepherd: he +shall gather the lambs with his arm, +and carry them in his bosom.</q> Isai. +40:11. Nor should only the <emph>gracious +nature</emph> of Christ move thee to <emph>repentance</emph>; +but more especially his extreme +<emph>sorrow</emph>, and most innocent blood shed +on thine account. For consider within +thyself: +</p> + +<p> +(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? +</p> + +<p> +(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? +</p> + +<p> +(3.) Call to mind, that Christ has +<pb n='191'/><anchor id='Pg191'/> +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? +</p> + +<p> +(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 <q>despite unto the Spirit of grace.</q> +Heb. 10:29. +</p> + +<p> +(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! +</p> + +<p> +III. THREATS OF TEMPORAL PUNISHMENT. +</p> + +<p> +<anchor id='Book_II_Chapter_VIII_Section_9'/> +9. <q>God judgeth the righteous,</q> +saith the Psalmist, <q>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.</q> Ps. +7:11-13. +</p> + +<p> +10. This wrath and revenge, no man +will ever be able to escape, as the +prophet Amos affirms: <q>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.</q> Amos 9:1-3, 8. <q>Their +blood shall be poured out as dust,</q> saith +Zephaniah, 1:17, 18, <q>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.</q> 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. <q>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.</q> +Jer. 18:7, 8. +</p> + +<p> +IV. DEATH. +</p> + +<p> +<anchor id='Book_II_Chapter_VIII_Section_11'/> +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. <q>The whole life of a man is +given him for repentance,</q> saith St. +Bernard. And this repentance is a +Christian's daily cross and tribulation. +Thus it is said in the Psalms: +<q>I am ready to halt, and my sorrow +is continually before me.</q> 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. <q>It is appointed unto men +once to die; but after this the judgment.</q> +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 +<pb n='192'/><anchor id='Pg192'/> +their lives with lust and vanity, and +freely enjoyed the <q>good things</q> of +this world? Luke 16:25. They are +all gone to their own place, where +they wait for the day of judgment. +Wherefore, <q>come out of her, my +people, that ye be not partakers of +her sins, and that ye receive not of +her plagues.</q> Rev. 18:4. +</p> + +<p> +V. THE LAST JUDGMENT. +</p> + +<p> +<anchor id='Book_II_Chapter_VIII_Section_12'/> +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: <q>Depart +from me, ye cursed, into everlasting +fire.</q> Matt. 25:41. <q>Behold, therefore, +now is the accepted time; behold, +now is the day of salvation!</q> +(2 Cor. 6:2), which will be followed +by the day of judgment in the other +world. <q>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.</q> Ps. 95:7, 8, 11; Heb. 3:7, +8, 11. <q>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.</q> 2 Cor. 5:10. Those, therefore, +who here repent, <q>shall have their +sins covered</q> (Ps. 32:1), and <q>they +shall no more be mentioned unto +them,</q> 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. +</p> + +<p> +VI. ETERNAL PAINS OF HELL. +</p> + +<p> +<anchor id='Book_II_Chapter_VIII_Section_13'/> +13. With this present life, the season +of the mercy of God closes. It +will then be said: <q>Son, remember +that thou in thy lifetime receivedst +thy good things.</q> 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. +</p> + +<p> +VII. THE JOY OF ETERNAL LIFE. +</p> + +<p> +<anchor id='Book_II_Chapter_VIII_Section_14'/> +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 <q>made white his robes in the +blood of the Lamb.</q> Rev. 3:14. <q>For +without are dogs, and sorcerers, and +whoremongers, and murderers, and +idolaters, and whosoever loveth and +maketh a lie.</q> Rev. 22:15. None of +those, who, having been here invited +to the feast of Christ, yet refused to +come, <q>shall taste of his supper.</q> +Luke 14:24. The highest joy of eternal +life, will consist in <q>seeing God as +he is.</q> 1 John 3:2. <emph>To see God</emph>, is all +in all, and an eternal reward. <q>Ye +shall see me,</q> says our Lord, <q>and +<pb n='193'/><anchor id='Pg193'/> +your heart shall rejoice; and your joy +no man taketh from you.</q> 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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter IX.</head> +<head type='sub'>Showing What Repentance Is, And The Manner In Which The Sinner Truly +Repents; Also, How The Goodness Of God Leads Us To Repentance.</head> + +<quote rend='display'> +<hi rend='italic'>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</hi>.—<hi rend='smallcaps'>Joel</hi> 2:12, 13. +</quote> + +<p> +<anchor id='Book_II_Chapter_IX_Section_1'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_IX_Section_2'/> +2. Sometimes God is pleased to stir +us up by terrible <emph>threatenings</emph>. <q>Behold,</q> +says he, <q>I will bring evil upon +this people; because they have not +hearkened unto my words, nor to my +law, but rejected it.</q> Jer. 6:19. +Again, <q>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.</q> +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 +<emph>foundations</emph>, as he did once to the +city of Jerusalem. Lam. 4:11. +</p> + +<p> +<anchor id='Book_II_Chapter_IX_Section_3'/> +3. But if the proclamation of wrath +and judgment cannot prevail upon us, +yet ought God's abounding <emph>goodness</emph>, +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: +<q>Return, thou backsliding Israel, and +<pb n='194'/><anchor id='Pg194'/> +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.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_IX_Section_4'/> +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 <emph>nature</emph> of repentance, or +what it is to repent; that is, to turn +unto the Lord:—the <emph>manner</emph> in which +repentance is to be wrought out; that +is, by fasting, weeping, and mourning:—the +<emph>motive</emph> to engage us in so +holy an exercise, which is the paternal +goodness of God; <q><emph>for I am merciful</emph>.</q> +</p> + +<p> +As to the <emph>first</emph>, we know that <emph>to +repent</emph>, is nothing else but to be led, +through the <emph>law</emph> 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 <emph>Gospel</emph>, +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: <q>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.</q> +Isaiah 1:16, 18. +</p> + +<p> +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. +</p> + +<p> +6. And yet Joel (2:12) requires us +to <q>turn unto God with all our heart, +with fasting, with weeping, and with +mourning.</q> 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 <q><emph>search</emph> our ways,</q> and <q><emph>return</emph></q> +<pb n='195'/><anchor id='Pg195'/> +unto him from whom we are gone +astray. Lam. 3:40. It is for this +purpose that the Prophet charges +<q>backsliding children</q> to return, with +the promise annexed, that the <q>Lord +will heal their backslidings.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_IX_Section_7'/> +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: <q>Turn +thou me, O Lord, and I shall be turned; +for thou art the Lord my God.</q> Jer. +31:18. <q>Heal me, O Lord, and I +shall be healed; save me, and I shall +be saved: for thou art my praise.</q> +Jer. 17:14. <q>For it is God,</q> says +the apostle, <q>which worketh in us, +both to will and to do, of his good +pleasure.</q> Phil. 2:13. +</p> + +<p> +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, <q>To-day if ye +will hear his voice, harden not your +hearts</q>) (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: <q>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.</q> +Isa. 55:7. +</p> + +<p> +<anchor id='Book_II_Chapter_IX_Section_9'/> +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 +<emph>give</emph> 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 <emph>law</emph> has laid open our spiritual +diseases, and we have felt the bitterness +thereof; let us avail ourselves of +the <emph>Gospel</emph> as a healing remedy, and +suffer our heavenly Physician to restore +us to health. +</p> + +<p> +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: +<q>The ox knoweth his owner, and the +ass his master's crib: but Israel doth +not know, my people doth not consider.</q> +Isa. 1:3. <q>Shall they fall,</q> +asks another prophet, <q>and not arise? +Shall he turn away, and not return? +The stork in the heaven knoweth her +appointed times, and the turtle, and +<pb n='196'/><anchor id='Pg196'/> +the crane, and the swallow, observe +the times of their coming: but my +people know not the judgment of the +Lord.</q> Jer. 8:4, 7. +</p> + +<p> +<anchor id='Book_II_Chapter_IX_Section_11'/> +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: <q>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.</q> 1 +Kings 8:57. +</p> + +<p> +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: <q>Seek ye +the Lord while he may be found; call +ye upon him while he is near.</q> Isa. +55:6. <q>And ye shall seek me, and +find me, when ye shall search for me +with all your heart, saith the Lord.</q> +Jer. 29:13. +</p> + +<p> +<anchor id='Book_II_Chapter_IX_Section_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 <q>a new creature in Christ Jesus.</q> +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. <q>As a fountain +casteth out her waters, so Jerusalem +casteth out her wickedness.</q> +Jer. 6:7. This is the first head, relating +to the nature of repentance, of +which more has been said in Book I. +</p> + +<p> +<anchor id='Book_II_Chapter_IX_Section_14'/> +14. Let us now consider, in the +second place, the <emph>manner</emph> of our returning +to God: <q>with all the heart,</q> +says the prophet, <q>with fasting, +with weeping, and with mourning.</q> +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. <q>For +the Lord looketh on the heart</q> (1 +Sam. 16:7), and <q>trieth the heart and +reins.</q> Ps. 7:9. +</p> + +<p> +<anchor id='Book_II_Chapter_IX_Section_15'/> +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. +<pb n='197'/><anchor id='Pg197'/> +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. +</p> + +<p> +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. +</p> + +<p> +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, <q>offered up unto God +prayers and sacrifices for them</q> (Job +1:4, 5); and thus, as it were, fortified +his house by prayer against the insults +of wicked men and devils. +</p> + +<p> +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. <q>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.</q> Ezek. 22:30, 31. We +may also remember, on this occasion, +the intercession of Abraham. Gen. +18:23. +</p> + +<p> +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: +<q>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.</q> Joel 2:15-17. +</p> + +<p> +20. Such public fasts ought to be +celebrated by the whole multitude, +without hypocrisy, with ardent zeal +<pb n='198'/><anchor id='Pg198'/> +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 <q>heart, and +not the garments,</q> 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, <q>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?</q> Isa. 58:5-7. +</p> + +<p> +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 <emph>rend our +hearts</emph>. 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 <q>broken spirit,</q> this <q>contrite +heart,</q> is that <emph>sacrifice</emph> 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. <q>Not the whole, but the sick, +have need of a physician.</q> Matt. 9: +12. Let no one think that he belongs +to Christ, unless he has first +<q>crucified the flesh, with its affections +and lusts.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_IX_Section_22'/> +22. As for the <emph>motives</emph> to repentance, +which make up the third head, they +are thus expressed by the prophet: +<q>Turn unto the Lord, <emph>for</emph> he is gracious +and merciful, slow to anger, and +of great kindness, and repenteth him +of the evil.</q> 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, <q>If you think it a small thing +that I am <emph>gracious</emph>, then know that I +am <emph>merciful</emph> also: if this be not enough, +I am likewise <emph>patient</emph> and <emph>slow to anger</emph>: +if this will not yet suffice, then I am, +moreover, of <emph>great kindness</emph>. If, after +<pb n='199'/><anchor id='Pg199'/> +all, you still require something more, +then understand, that I easily <emph>repent</emph> +of intended punishments; yea, even +when my avenging hand is lifting up, +I am ready to let fall the rod, upon +your serious repentance.</q> +</p> + +<p> +23. First, then, the prophet calls +God <emph>gracious</emph> (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. <q>If thou afflict them, they +will cry unto me, and I will surely +hear; for I am gracious.</q> Ex. 22:23, +27. <q>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.</q> Isa. 30:18. That +is, the Most High is so rich in grace, +that he waits for you. In him there +is <emph>expecting grace</emph>, by which he readily +receives those that truly return: <emph>prevenient +grace</emph>, expressed by the Psalmist—<q>Let +thy tender mercies speedily +prevent (<emph>that is</emph>, meet, <emph>or</emph> anticipate) +us</q> (Ps. 79:8): <emph>protecting grace</emph>, noticed +by the same prophet; <q>He that +trusteth in the Lord, mercy shall compass +him about</q> (Ps. 32:10): <emph>preserving +grace</emph>; <q>Surely,</q> says David, +<q>mercy shall follow me all the days +of my life.</q> Ps. 23:6. Of this we +have given examples in the preceding +chapter. With this agree also the +words of Scripture: <q>With the Lord +there is mercy; and with him is plenteous +redemption.</q> Ps. 130:7. Wherefore, +let the divine clemency and +grace move thee to sincere and unfeigned +repentance. +</p> + +<p> +24. Secondly, the prophet declares +that God is <emph>merciful</emph>. To be <emph>merciful</emph>, +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: +<q>O my son Absalom, my +son, my son Absalom! would God I +had died for thee, O Absalom, my son, +my son!</q> 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: <q>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.</q> +Isa. 49:15. And by another, <q>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.</q> Jer. 31:20. +And again by another, <q>The Lord thy +God is a merciful God; he will not forget +the covenant of thy fathers, which +he sware unto them.</q> Deut. 4:31. +And David confirms it: <q>The Lord is +merciful and gracious.</q> 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, <q>Let us fall +now into the hand of the Lord; for +<pb n='200'/><anchor id='Pg200'/> +his mercies are great.</q> 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 <q>by the <emph>mercies</emph> of +God, etc.</q> Rom. 12:1. +</p> + +<p> +25. The third appellation given to +God by the prophet is, that he is +patient, or <emph>slow to anger</emph>. 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, <q>Love beareth +all things, endureth all things</q> +(1 Cor. 13:7), even as parents bear +with their children. To this purpose +says St. Peter, <q>The Lord is long suffering +to usward, not willing that any +should perish, but that all should +come to repentance.</q> 2 Pet. 3:9. And +again, <q>Account that the long-suffering +of our Lord is salvation.</q> 2 Pet. +3:15. And Paul wishes, that <q>the +goodness of God may lead us to repentance.</q> +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 <q>turn even the grace of God itself +into lasciviousness.</q> 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! +</p> + +<p> +26. Fourthly, God is represented to +be <emph>of great kindness</emph>; 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 <q>rejoiceth +over us to do us good.</q> Jer. +32:41. His mercy is as great as himself, +that is, infinite. It extends to +all mankind. <q>Thy mercy, O Lord, +is in the heavens.</q> Ps. 36:5. <q>As the +heaven is high above the earth, so +great is his mercy toward them that +fear him.</q> Ps. 103:11. And we read +in the Lamentations: <q>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.</q> Lam. 3:22. +See, therefore, O man! that a goodness +so inexpressible be no longer +abused, but that it animate thee to +sincere repentance. +</p> + +<p> +27. And lastly, the prophet says of +the Lord, <q><emph>It repenteth him of the evil.</emph></q> +This is as if he would say: <q>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.</q> 1 +Cor. 11:32. He then doth <q>his strange +<pb n='201'/><anchor id='Pg201'/> +work</q> (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, <q>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.</q> Lam. 3:26, 31-33. +Therefore, repent of thy sins. +</p> + +<p> +<anchor id='Book_II_Chapter_IX_Section_28'/> +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: <q>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?</q> 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! +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter X.</head> +<head type='sub'>The Four Properties Of True Repentance.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Ps.</hi> 102:9, etc. +</quote> + +<p> +<anchor id='Book_II_Chapter_X_Section_1'/> +In these words <emph>four properties</emph> of true +repentance are enjoined on a sinner. +The <emph>first</emph> is, <emph>to account himself unworthy +of all the mercies of God</emph>. This +is contained in these words: <q>I have +eaten ashes like bread, and mingled +my drink with weeping:</q> 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: <q>If +any man will come after me, let him +deny himself, and take up his cross +daily, and follow me.</q> Luke 9:23. +And, <q>If any man come to me, and +hate not his own life, he cannot be +my disciple.</q> Luke 14:26. Herein is +expressed a threefold reference which +a true Christian ought to have to his +own unworthiness. +</p> + +<p> +<anchor id='Book_II_Chapter_X_Section_2'/> +2. (<hi rend='italic'>a</hi>) <emph>First</emph> then, he is commanded +to <emph>deny himself</emph>: 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 <q>worthy of the least of all the +mercies</q> of God (Gen. 32:10); and +<pb n='202'/><anchor id='Pg202'/> +reputing himself the most inconsiderable, +not only of all men, but even of +all other creatures; after the words +of the Psalm: <q>I am a worm, and no +man.</q> Ps. 22:6. In this manner, for +a man to despise himself, is truly to +<emph>deny himself</emph>. +</p> + +<p> +3. (<hi rend='italic'>b</hi>) He is commanded, <emph>secondly</emph>, to +<emph>hate himself</emph>; 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 <emph>guilty</emph>, +and by looking upon himself as one +worthy of eternal death. +</p> + +<p> +<anchor id='Book_II_Chapter_X_Section_4'/> +4. (<hi rend='italic'>c</hi>) The <emph>third</emph> lesson enjoined in +these words, consists in <emph>taking up the +cross, and in following the Lord</emph>: 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, <q>endured the +cross, and despised the shame</q> (Heb. +12:2), thereby teaching us, that in +<q>quietness and confidence shall be our +strength.</q> Isa. 30:15. And all that is +comprehended in the imitation of, or +following after, Christ. +</p> + +<p> +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, <q>It is finished.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_X_Section_6'/> +6. Now the <emph>cause</emph> 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: <q>What +is thy servant, that thou shouldest +look upon such a dead dog as I am?</q> +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 +<pb n='203'/><anchor id='Pg203'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_X_Section_7'/> +7. In like manner does the Prodigal +Son, after his repentance, express his +sorrowful mind to his Father: <q>Father,</q> +says he, <q>I am no more worthy +to be called thy son; make me as one +of thy hired servants.</q> Luke 15:19. +The woman of Canaan was even content +to be called a dog, if she were +but permitted to <q>eat of the crumbs +falling from the master's table.</q> Matt. +15:27. Peter says to the Lord: <q>Depart +from me, for I am a sinful man!</q> +(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: +<q>Lord,</q> says he, <q>I am not worthy +that thou shouldest come under my +roof.</q> Matt. 8:8. So also St. Paul +professes himself to be <q>not meet to +be called an apostle</q> (1 Cor. 15:9): +and declares, that he <q>counted not +his life dear unto him, so that he +might finish his course with joy.</q> +Acts 20:24. This inward sense of +self-abasement David expresses when +he speaks of <q>eating ashes like bread, +and mingling his drink with weeping.</q> +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. +</p> + +<p> +8. A <emph>second</emph> property of true repentance, +is, <emph>to grieve at nothing so +much as at the offences offered to God +himself</emph>. This is intimated in these +words: <q>Because of thine indignation +and thy wrath, for thou hast +lifted me up, and cast me down.</q> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_X_Section_9'/> +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, <emph>Love</emph> 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, +<pb n='204'/><anchor id='Pg204'/> +to the supreme, the righteous, +the holy God, whom angels adore and +fear, and whom seraphim worship with +the acclamations of <q>Holy, holy, holy +is the Lord of hosts; the whole earth +is full of his glory!</q> 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, +<emph>inwardly</emph> threatening the conscience +with wrath and judgment, and <emph>outwardly</emph> +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: +<q>Thine arrows,</q> says he, <q>stick fast +in me: and thy hand presseth me +sore.</q> 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, <q>Thou hast lifted me +up, and cast me down:</q> like one +thrown down from a lofty rock into a +low valley, who is so bruised and maimed, +that not one sound limb remains. +</p> + +<p> +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 <hi rend='smallcaps'>God</hi> himself. +And it is God, who having thereby +wounded and broken the heart, heals +and restores it again. It is <hi rend='smallcaps'>he</hi> 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. +</p> + +<p> +11. Whosoever, therefore, accounts +and feels nothing to be more bitter +and grievous, than to have offended +<emph>God</emph>, 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: <q>Against +<hi rend='smallcaps'>thee</hi>,</q> says he, <q>Thee only, have I +sinned.</q> Ps. 51:4. As if he had said, +<q>This is my anguish and sorrow, that +I have offended <hi rend='smallcaps'>thee</hi>.</q> And Daniel +thus expresses himself: <q>Lord, righteousness +belongeth unto <hi rend='smallcaps'>thee</hi>, but unto +us, confusion of face,</q> because we have +offended so righteous a God. Dan. +9:7. +</p> + +<p> +12. The <emph>third</emph> property of repentance +is contained in these words: +<q>My days are like a shadow that +declineth; and I am withered like +grass.</q> 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: <q>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.</q> +Ps. 39:5. +</p> + +<pb n='205'/><anchor id='Pg205'/> + +<p> +<anchor id='Book_II_Chapter_X_Section_13'/> +13. O! how noble a step would it +be toward the attainment of substantial +wisdom, were man but sensible of +his own <hi rend='smallcaps'>nothingness</hi>! 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 <emph>his</emph>. 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 <emph>nothing</emph>, +even when he thought to be <emph>something</emph>. +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 <q>days on the earth are as +a shadow</q> (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 <q>gone like the shadow when +it declineth.</q> Ps. 109:23. +</p> + +<p> +<anchor id='Book_II_Chapter_X_Section_14'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_X_Section_15'/> +15. The <emph>fourth</emph> property of true repentance, +is <emph>union with God</emph>, implied in +these words: <emph>But thou, O Lord, shalt +endure forever, and thy remembrance unto +all generations.</emph> As if the prophet had +said: <q>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 <emph>thee</emph> I shall abide +for ever; for thou thyself art eternal.</q> +<pb n='206'/><anchor id='Pg206'/> +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 <q>he that is joined +to the Lord, is one spirit</q> (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 <emph>one spirit</emph> 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 <q>the strength +of his heart, and his portion for ever.</q> +Ps. 73:26. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XI.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>If any man be in Christ, he +is a new creature.</hi>—2 <hi rend='smallcaps'>Cor.</hi> 5:17. +</quote> + +<p> +All that are in Christ by faith, +are <q>new creatures;</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XI_Section_2'/> +2. Thence the name of a <emph>Christian</emph> +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 +<pb n='207'/><anchor id='Pg207'/> +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 <emph>above all</emph>; love +brings down a Christian <emph>under all</emph>. +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XI_Section_3'/> +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 <emph>under all</emph> men, yea, +under all creatures, in his state of <emph>humiliation</emph> +in this world; but is now in +his state of <emph>exaltation</emph>, a Lord <emph>over all</emph>: +so a Christian is, with reference to his +<emph>faith</emph>, a lord <emph>over all</emph>, nothing being +excepted but God; but with regard to +his <emph>life</emph> and conduct, a servant of servants, +being <emph>under all</emph> persons and +things. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XII.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +Teach me thy way, O Lord: I will walk in thy truth; unite +my heart to fear thy name.—<hi rend='smallcaps'>Ps.</hi> 86:11. +</quote> + +<p> +This way is Christ. He says, <q>I +am the way.</q> John 14:6. But +thou wilt here ask, How am I to come +to him? The answer is: By <emph>faith</emph>. +For <emph>faith</emph> unites us with Christ; <emph>love</emph> +binds us fast; and <emph>hope</emph> 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 +<pb n='208'/><anchor id='Pg208'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XII_Section_2'/> +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. <emph>Faith</emph> +must have no other Christ, no other +Redeemer, no other Saviour, no other +Mediator and Way to life, but <hi rend='smallcaps'>Jesus +Christ</hi> only. <emph>Love</emph> sets before itself +the one only life of Christ, as the most +perfect and shining pattern to which +to conform itself. <emph>Hope</emph> looks up +steadfastly to Christ, as the glorious +Captain of our salvation, keeping its +eye fixed upon his everlasting kingdom +above. This, <emph>this</emph> is the right +<emph>way</emph>; this is the unerring truth, wherein +we are to walk; and this is what +is meant by <emph>having the heart united, to +fear the Lord's name</emph>. +</p> + +<p> +<anchor id='Book_II_Chapter_XII_Section_3'/> +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 <emph>one thing</emph> 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 <emph>pride</emph>; and do thou +suppress the assaults of <emph>covetousness</emph>, +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 <emph>envy</emph> 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 <emph>revenge</emph> 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 <emph>lust</emph> 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? +</p> + +</div> + +<pb n='209'/><anchor id='Pg209'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XIII'/> +<head>Chapter XIII.</head> +<head type='sub'>Showing That Jesus Christ Is The True Book Of Life, And That His +Poverty Teaches Us To Despise The Glory Of The World.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—2 <hi rend='smallcaps'>Cor.</hi> 8:9. +</quote> + +<p> +<anchor id='Book_II_Chapter_XIII_Section_1'/> +All who believe in Jesus Christ, +the Son of God, are written <q>in +the book of life</q> (Phil. 4:3), or as +the Lord expresses it, <q>in heaven.</q> +Luke 10:20. This shall be made manifest +in that great day, when the Lord +will <q>confess their names before his +Father, and before his angels.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XIII_Section_2'/> +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. +</p> + +<p> +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: +<q>The foxes,</q> says he, <q>have holes, and +the birds of the air have nests; but +the Son of Man hath not where to +lay his head.</q> Matt. 8:20. +</p> + +<p> +<anchor id='Book_II_Chapter_XIII_Section_4'/> +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 <emph>loved +him</emph>, and thought him worthy of the +title of his <emph>friend</emph> (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. +</p> + +<p> +<anchor id='Book_II_Chapter_XIII_Section_5'/> +5. The third degree of the Lord's +poverty, was the state of his humiliation, +whereby, laying aside the <emph>form +of God, he humbled himself, and made +himself of no reputation</emph>. Phil. 2:6, 7. +He thereby entered into the depth of +our misery. He was wearied in the +journeys he undertook, when he +<q>went about doing good</q> (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 +<pb n='210'/><anchor id='Pg210'/> +repeated in the Gospel: <q>Himself +took our infirmities, and bare our sicknesses</q> +(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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XIII_Section_8'/> +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 <emph>who had +not learned letters</emph>, 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 <q>taught the way +of God in truth</q> (Matt. 22:16); therefore +he was despised by the proud +Jews as an unlearned man. Thus the +eternal <hi rend='smallcaps'>wisdom</hi> of God, speaking +through the prophets of old, was cast +aside as folly, and the true light of +<pb n='211'/><anchor id='Pg211'/> +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. +</p> + +<p> +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 <q>seek and to +save that which was lost.</q> 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 <q>a gluttonous man, a +wine-bibber, a friend of publicans and +sinners</q> (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. +</p> + +<p> +10. Now he might have gained a +greater repute than John himself, +who, according to the Lord's own testimony, +was a <q>burning and a shining +light.</q> 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. +</p> + +<p> +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. <q>He +went down with them to Nazareth, +and was subject unto them.</q> Luke +2:51. He was Lord over all, and +yet when he came into the world, +<q>He came not to be ministered unto, +but to minister</q> (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 <q>among them +as one that serveth.</q> 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. +</p> + +<p> +12. Alas! how great is our folly! +Our Head despised worldly honor, +<pb n='212'/><anchor id='Pg212'/> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XIV'/> +<head>Chapter XIV.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>He is despised and rejected of men; a man of +sorrows, and acquainted with grief.</hi>—<hi rend='smallcaps'>Isa.</hi> 53:3. +</quote> + +<p> +<anchor id='Book_II_Chapter_XIV_Section_1'/> +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 +<emph>poverty</emph> exhibited by the Lord, take +also a view of the deep and unaffected +<emph>humility</emph>, 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 <q>they +would take him by force to make him +a king.</q> 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 +<q>death of the cross.</q> 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. +<pb n='213'/><anchor id='Pg213'/> +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, +<q>despised and rejected, a man of sorrows, +and acquainted with grief.</q> +</p> + +<p> +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, <q>grow up +into him in all things</q> (Ephes. 4:15), +being rendered conformable unto his +life, <q>and rooted and grounded in his +love.</q> Ephes. 3:17. +</p> + +<p> +<anchor id='Book_II_Chapter_XIV_Section_3'/> +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 <q>whatsoever is born of God, overcometh +the world</q> (1 John 5:4); and +so of course is not overcome by it. +Nor does such a one any longer love +the world; for <q>if any man love the +world, the love of the Father is not +in him</q> (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 +<hi rend='smallcaps'>humility</hi> with which he bore the +contempt and reproaches of all those +that love the world. +</p> + +</div> + +<pb n='214'/><anchor id='Pg214'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XV.</head> +<head type='sub'>Showing How We Should, Through Christ, Bear And Overcome The Trials +And Contempt Of The World.</head> + +<quote rend='display'> +<hi rend='italic'>Consider him that endured such contradiction of sinners +against himself, lest ye be wearied and +faint in your minds.</hi>—<hi rend='smallcaps'>Heb.</hi> 12:3. +</quote> + +<p> +<anchor id='Book_II_Chapter_XV_Section_1'/> +It is a most moving complaint uttered +by the Messiah: <q>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.</q> Ps. +109:25-31. +</p> + +<p> +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 <q>we +must through much tribulation enter +into the kingdom of God.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XV_Section_3'/> +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. +</p> + +<p> +4. In the first place, the Lord complaineth +of a vehement anxiety of +heart, declared in this manner: <q>I am +poor and needy, and my heart is +wounded within me.</q> 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, <q>I am poor;</q> +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, <q>I am needy;</q> and thou, O +man, art entirely bent upon thy ease, +prosperity, and fulness of bread! He +<pb n='215'/><anchor id='Pg215'/> +complains, <q>my heart is wounded +within me;</q> 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: +<q>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.</q> 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. +</p> + +<p> +5. The Lord continues his complaint +thus: <q>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.</q> 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, <q>I am +tossed up and down as the locust.</q> +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 <emph>dwelt or tabernacled</emph> 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 <q>hath foundations, whose +builder and maker is God.</q> 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 <q>strength +was dried up like a potsherd</q> (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 +<q>eat that which is good, and delight +itself in spiritual fatness</q> (Isa. 55:2), +that so it may grow <q>strong in the +<pb n='216'/><anchor id='Pg216'/> +Lord, and in the power of his might.</q> +Ephes. 6:10. +</p> + +<p> +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. <q>I became,</q> says he, <q>a +reproach unto them: when they looked +upon me they shaked their heads.</q> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XV_Section_7'/> +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. +</p> + +<p> +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. <q>For God resisteth +the proud, but giveth grace to the +humble.</q> 1 Peter 5:5. +</p> + +<p> +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 <q>as the filth of the world, +and the offscouring of all things,</q> and +so continue to be esteemed <q>unto this +day.</q> 1 Cor. 4:13. +</p> + +<p> +10. (4) Remember that those that +are come out <q>of great tribulation, +shall be before the throne of God</q> at +last (Rev. 7:14), and be there <q>confessed +before the angels of God.</q> Luke +12:8; 1 Cor. 4:5. +</p> + +<p> +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), <q>to shame +and everlasting contempt</q> (Dan. 12:2), +(the Lord having redeemed thee +from that), but to honor and glory! +</p> + +<p> +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: <q>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.</q> 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. +</p> + +<p> +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: +<q>Because for thy sake I have borne +reproach; shame hath covered my +face.</q> 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. +</p> + +<p> +14. (8) Be sure that the Lord will +change all the undeserved reproaches +thrown upon thee, into so many blessings, +<pb n='217'/><anchor id='Pg217'/> +and in his own time pour shame +and confusion upon the scoffers. This +is expressed in the following verse: +<q>Let them curse, but bless thou: +when they arise, let them be ashamed; +but let thy servant rejoice.</q> Ps. 109:28. +Nay, if the wicked curse ever so +much, yet <q>shall the curse causeless +never come</q> (Prov. 26:2), as plainly +appears from Balaam's attempt, who +could not <q>curse, whom God had not +cursed.</q> 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: <q>I will bless +them that bless thee, and curse him +that curseth thee.</q> Gen. 12:3. And +in another place we have this encouragement: +<q>Fear ye not the reproach +of men, neither be ye afraid +of their revilings.</q> Isa. 51:7. And +our Redeemer himself hath declared: +<q>Blessed are ye, when men shall revile +you.</q> Matt. 5:11. And his apostle +says: <q>If ye be reproached for the +name of Christ, happy are ye; for the +spirit of glory and of God resteth +upon you.</q> 1 Pet. 4:14. +</p> + +<p> +15. (9) The Lord goes on in the +aforesaid Psalm: <q>I will greatly praise +the Lord with my mouth; yea, I will +praise him among the multitude.</q> 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 <q>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.</q> 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 <q>the ornament of +a meek and quiet spirit, which in the +sight of God is of great price.</q> 1 Pet. +3:4. +</p> + +<p> +16. (10) The Psalm concludes, <q>For +he shall stand at the right hand of the +poor, to save him from those that condemn +his soul.</q> 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 +<q>remembered, when he maketh inquisition +for blood</q> (Ps. 9:12); and +those are the afflicted, or the humble, +<q>whose cry the Lord doth not forget.</q> +Tertullian tells us, <q>We are then absolved +by God, when the world condemns +us.</q> For though <q>the wicked +<pb n='218'/><anchor id='Pg218'/> +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.</q> 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 <q>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.</q> Ps. 27:13, 14. +<q>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.</q> +1 Cor. 4:5. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XVI.</head> +<head type='sub'>Showing How Christians Are To Seek And Obtain Favor And Glory +Through Christ, In Heaven.</head> + +<quote rend='display'> +<hi rend='italic'>Hold not thy peace, O God of +my praise, etc.</hi>—<hi rend='smallcaps'>Ps.</hi> 109:1, etc +</quote> + +<p> +<anchor id='Book_II_Chapter_XVI_Section_1'/> +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: +</p> + +<p> +<q>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.</q> +John 12:28. +</p> + +<p> +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, +<q>Ah, Lord God! give us also such a +heart, even the heart of Christ thy +Son, that we may have our glory in +<emph>Thee</emph> alone, and not in <emph>ourselves</emph>; that +we may have our glory in heaven, and +not upon earth.</q> +</p> + +<p> +<anchor id='Book_II_Chapter_XVI_Section_3'/> +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 +<pb n='219'/><anchor id='Pg219'/> +our prayer be like this: <q>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.</q> +</p> + +<p> +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. +<q>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.</q> +</p> + +<p> +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. +<q>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!</q> +</p> + +<p> +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 <q>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.</q> Phil. 2:9-11. <q>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.</q> 1 Cor. 4:5; 2 Cor. +4:17. +</p> + +<p> +<anchor id='Book_II_Chapter_XVI_Section_7'/> +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. <q>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.</q> +</p> + +<p> +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 +<pb n='220'/><anchor id='Pg220'/> +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, <q>out of Zion, the perfection of +beauty, God hath shined. Our God +shall come, and shall not keep silence.</q> +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 <q>remove his +stroke away from us,</q> that we may +rejoice in his salvation. Ps. 39:10. +However, <q>it doth not yet appear +what we shall then be.</q> 1 John 3:2. +</p> + +<p> +9. The conclusion of the whole is +this: It is God alone who is to be <emph>our +glory</emph>; 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, <q>let not the wise man +glory in his wisdom</q> (as it is written), +<q>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.</q> Jer. 9:23, 24; 1 Cor. 1:31. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XVII'/> +<head>Chapter XVII.</head> +<head type='sub'>Showing How We May Through Christ, And After The Example Of All +The Saints, Overcome The Calumnies Of Men.</head> + +<quote rend='display'> +<hi rend='italic'>Mine enemies reproach me all the +day, and they that are mad against me are sworn against +me.</hi>—<hi rend='smallcaps'>Ps.</hi> 102:8. +</quote> + +<p> +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. +</p> + +<p> +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 <q>their +tongue is an arrow shot out: he +speaks peaceably to his neighbor with +his mouth, but in heart he layeth his +wait.</q> 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 +<pb n='221'/><anchor id='Pg221'/> +so infected; so he that gives ear to +lying tongues, too often catches the +same distemper. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XVII_Section_4'/> +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. +<q>Mine enemies,</q> said he, <q>revile +me all the day long: and they +that are mad against me, are sworn +together against me.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XVII_Section_5'/> +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 <emph>followers</emph> 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 +<pb n='222'/><anchor id='Pg222'/> +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 <emph>suffer</emph> 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 <q>to him that judgeth +righteously.</q> 1 Pet. 2:23. Evil +tongues must give an account in the +day of judgment of every <emph>idle</emph> 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: <q>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.</q> Isa. +53:7. +</p> + +<p> +<anchor id='Book_II_Chapter_XVII_Section_6'/> +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 <emph>prayer</emph>. 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: +<q>Let them curse; but bless thou.</q> +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: <q>Their +sword shall enter into their own heart, +and their bows shall be broken.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XVII_Section_7'/> +7. (4) Another remedy against the +poison of a wicked tongue, is the frequent +<emph>reading and meditating upon the +Word of God</emph>. 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. <q>Blessed are ye,</q> +says our Master, <q>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.</q> +<pb n='223'/><anchor id='Pg223'/> +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, <q>that when the glory +of Christ shall be revealed,</q> he may +also partake with his Lord in that +joy? <q>If ye be reproached for the +name of Christ, happy are ye, for the +Spirit of glory and of God resteth +upon you.</q> 1 Pet. 4:13, 14. Remember +also, that <q>it is good for a man +that he bear the yoke in his youth;</q> +that he <q>sit alone and keep silence,</q> +when he hath anything laid upon him +to bear; yea, that he <q>put his mouth +in the dust,</q> and wait in hope; and +that he <q>give his cheek to him that +smiteth him,</q> when he is <q>filled full +with reproach. For the Lord will not +cast off for ever.</q> Lam. 3:27-31. +</p> + +<p> +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. <q>O thou afflicted,</q> says the +prophet, <q>tossed with tempest, and +not comforted!</q> Isaiah 54:11. Is it +a <q>strange</q> 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 +<pb n='224'/><anchor id='Pg224'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XVII_Section_9'/> +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, <q>Let him curse; +for the Lord hath bidden him.</q> 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: <q>He poureth contempt upon +princes.</q> 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: <q>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.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XVII_Section_10'/> +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 +<q>all things work together for good +to them that love God.</q> Rom. 8:28. +They are taught thereby to practise +one of the noblest of the works of charity, +which is, to <q>bless their enemies, +and to pray for them who despitefully +use them.</q> Matt. 5:44. He that has +thus far gained the conquest over corrupt +nature, so as to pray heartily for +<pb n='225'/><anchor id='Pg225'/> +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: <q>Father!</q> said he, <q>forgive +them; for they know not what they +do.</q> 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: +<q>That ye may be the children +of your Father who is in heaven.</q> +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, <q>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.</q> +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 <q>when a man's ways please +the Lord, he maketh even his enemies +to be at peace with him.</q> 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. +</p> + +<p> +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 <q>looks upon all the inhabitants +of the earth, from the place of his +habitation.</q> He <q>fashioneth their +hearts; he considereth all their +works</q> (Ps. 33:14, 15); and he <q>will +<pb n='226'/><anchor id='Pg226'/> +not deliver thee unto the will of thine +enemies.</q> 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 +<q>speak not to him; either good or bad.</q> +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. +</p> + +<p> +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 <q>the lying lips are +put to silence, which spoke grievous +things proudly and contemptuously +against the righteous</q> (Ps. 31:18); +a text which plainly shows, that pride +and disdain of others, are wont to +accompany a slandering and lying +tongue. But <q>woe unto thee that +dealest treacherously; when thou shalt +make an end to deal treacherously, +they shall deal treacherously with +thee.</q> Isa. 33:1. <q>For the rod of the +wicked shall not rest upon the lot of +the righteous; lest the righteous put +forth their hands unto iniquity.</q> Ps. +125:3. Though a treacherous man +may go on in quest of more honor and +greatness; yet shall <q>evil hunt the +violent man at last, and overthrow +him.</q> Ps. 140:11. +</p> + +<p> +<hi rend='italic'>Sundry consolatory passages, selected from the +Psalms, for those who are assailed by the reproaches +of enemies.</hi> +</p> + +<p> +<anchor id='Book_II_Chapter_XVII_Section_13'/> +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. +</p> + +<p> +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 +<pb n='227'/><anchor id='Pg227'/> +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. +</p> + +<p> +15. Let all mine enemies be ashamed +and sore vexed: let them return and +be ashamed suddenly. Ps. 6:10. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='228'/><anchor id='Pg228'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='229'/><anchor id='Pg229'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<pb n='230'/><anchor id='Pg230'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XVIII'/> +<head>Chapter XVIII.</head> +<head type='sub'>Showing How The Sorrows And Pains Of Christ Should Teach Us To +Subdue The Lusts Of The Flesh.</head> + +<quote rend='display'> +<hi rend='italic'>My soul is exceeding sorrowful, even unto +death.</hi>—<hi rend='smallcaps'>Matt.</hi> 26:38. +</quote> + +<p> +<anchor id='Book_II_Chapter_XVIII_Section_1'/> +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 <q>he rejoiced in spirit</q> at the +return of the seventy disciples. Luke +10:21. +</p> + +<p> +<anchor id='Book_II_Chapter_XVIII_Section_2'/> +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, +<q>I have a baptism to be baptized +with, and how am I straitened till it +be accomplished!</q> Luke 12:50. And +the time of this baptism being come, +he says, <q>My soul is exceeding sorrowful, +even unto death</q> (Matt. 26:38): +intimating thereby the excessive +and unutterable grief and anguish of +spirit, that forced from him that +sweat, which <q>was as it were great +drops of blood.</q> Luke 22:44. And +what pains he suffered besides, in his +tender and sensible body, no tongue +can sufficiently declare. <emph>First</emph>, 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. +</p> + +<p> +3. The <emph>second</emph> 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 <emph>all</emph> sins, of <emph>all</emph> men, through <emph>all</emph> generations; +such also were the pain and +sorrow endured by the Lord. For +<pb n='231'/><anchor id='Pg231'/> +which cause he prayed in Gethsemane, +<q>O my Father, if it be possible, let +this cup pass from me.</q> Matt. 26:39. +</p> + +<p> +4. <emph>Thirdly</emph>, 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. +</p> + +<p> +5. In the <emph>fourth</emph> 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, <q>Reproach hath broken +my heart</q> (Ps. 69:20); lamenting +not so much his own, as the condition +of them who reproached him in +so heinous a manner. +</p> + +<p> +6. <emph>Fifthly</emph>: 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. +</p> + +<p> +7. The <emph>sixth</emph> 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. +</p> + +<p> +8. And, in the <emph>seventh</emph> place, who is +able sufficiently to explain what pains +the Lord suffered in his most innocent, +most holy, most tender, and delicate +<emph>body</emph>? Or who can doubt that a body +<pb n='232'/><anchor id='Pg232'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XVIII_Section_9'/> +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, <q>through much +tribulation, enter into the kingdom of +God</q> (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 <q>entered into his glory but by +sufferings.</q> 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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XIX.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>And I saw in the right hand of +him that sat on the throne a book written within and on the back +side.</hi>—<hi rend='smallcaps'>Rev.</hi> 5:1. +</quote> + +<p> +<anchor id='Book_II_Chapter_XIX_Section_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 +<pb n='233'/><anchor id='Pg233'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XIX_Section_2'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +6. In the same Book of Life (the +<emph>Crucified Jesus</emph>), 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. +<pb n='234'/><anchor id='Pg234'/> +1:25), he has manifested a wisdom altogether +unfathomable to men. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XX'/> +<head>Chapter XX.</head> +<head type='sub'>Of The Power And Necessity Of Prayer, In These Holy +Contemplations.</head> + +<quote rend='display'> +<hi rend='italic'>I will seek him whom +my soul loveth.</hi>—<hi rend='smallcaps'>Song of Sol.</hi> 3:2. +</quote> + +<p> +<anchor id='Book_II_Chapter_XX_Section_1'/> +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. +</p> + +<p> +2. And as it falls under a threefold +denomination, it being either <emph>oral</emph>, <emph>internal</emph>, +or <emph>supernatural</emph> (according to +St. Paul: <q>I will pray with the spirit, +and I will pray with the understanding +also;</q> 1 Cor. 14:15); so we shall +now consider each of these in order. +</p> + +<p> +<anchor id='Book_II_Chapter_XX_Section_3'/> +3. <emph>Oral prayer</emph> 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; +<pb n='235'/><anchor id='Pg235'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XX_Section_4'/> +4. <emph>Internal</emph> prayer is offered up without +intermission, in faith, spirit, and +mind, according to the words of our +Saviour: <q>The true worshippers shall +worship the Father in spirit and in +truth</q> (John 4: 23); also those of David: +<q>Let the meditation of my heart +be acceptable in thy sight, O Lord.</q> +Ps. 19:14. And again: <q>I commune +with mine own heart, and my spirit +made diligent search.</q> 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 <emph>supernatural</emph>; which, according +to Tauler, <q>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.</q> 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: <emph>What dost thou perceive?</emph> +the answer would be: A good +that is above all good. <emph>What seest +thou?</emph> A perfection of beauty, transcending +all other beauty. <emph>What feelest +thou?</emph> A joy surpassing all joys. +<emph>What dost thou taste?</emph> 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: <q>He that loveth me—I +will manifest myself unto him.</q> 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. +</p> + +<p> +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. +</p> + +<p> +6. This the soul now and then perceives +in a glance, which lasts but for +a moment, and then vanishes again; +<pb n='236'/><anchor id='Pg236'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XX_Section_7'/> +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 <emph>supernatural</emph> +prayer, or to a union with the highest +and most delightful Good, but by <emph>mental</emph> +prayer. But this highest can only +be known by an experimental perception, +not expressible by words. +</p> + +<p> +<anchor id='Book_II_Chapter_XX_Section_8'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XX_Section_9'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XX_Section_10'/> +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 +<pb n='237'/><anchor id='Pg237'/> +us how entirely he loved us, and how +desirous he was that by prayer we +should partake of the highest and +most precious good. +</p> + +<p> +<anchor id='Book_II_Chapter_XX_Section_11'/> +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: +<q>Ask,</q> but he has encouraged us also +with a promise annexed: <q>And ye +shall receive, that your joy may be +full.</q> 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: <q>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.</q> Luke 22:44. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XX_Section_15'/> +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 +<pb n='238'/><anchor id='Pg238'/> +with his gracious presence, as he descended +upon the apostles, even then, +when they were with one accord praying +at Pentecost. Acts 2:1. +</p> + +<p> +<anchor id='Book_II_Chapter_XX_Section_16'/> +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, <q>he +prayed the more earnestly.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XX_Section_17'/> +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 <q>restore unto thee the +joy of his salvation.</q> Ps. 51:12. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXI'/> +<head>Chapter XXI.</head> +<head type='sub'>Of The Power Of The Noble Virtue Of Humility.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—1 +<hi rend='smallcaps'>Pet.</hi> 5:5, 6. +</quote> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXI_Section_2'/> +2. Now, in order that we might +<pb n='239'/><anchor id='Pg239'/> +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: <q>Learn +of me</q> (Matt. 11:29), which is as if +he had said: <q>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.</q> Observe, +he saith, <q>Learn of me.</q> But what? +Not to do mighty wonders, not to work +signs and miracles, or show any great +work of creation, but to be <emph>meek</emph> and +<emph>lowly</emph>. <q>And if I did not teach you +this with mine own example,</q> saith +the meek Lamb of God, <q>ye would +not believe that this virtue is so high +and so noble.</q> +</p> + +<p> +<anchor id='Book_II_Chapter_XXI_Section_3'/> +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 <q>washed his +disciples' feet;</q> 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: <q>Know ye what I +have done to you?</q> John 13:4, 5, 12. +<q>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.</q> +</p> + +<p> +<anchor id='Book_II_Chapter_XXI_Section_4'/> +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, <q>When shall I +come and appear before God?</q> 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 +<pb n='240'/><anchor id='Pg240'/> +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 <q>love of God</q> is by this +means <q>shed abroad in our hearts by +the Holy Ghost</q> (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 <emph>God</emph>, that he might appear +in that of <emph>man</emph>, 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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='241'/><anchor id='Pg241'/> +the Psalms: <q>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.</q> Ps. +38:13, 14. Such a faithful and humble +man as this is a living member of +Christ, in whom Christ liveth. +</p> + +<p> +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: <q>Who +shall separate us from the love of +Christ?</q> Romans 8:35. And he is +mindful always of that saying: <q>My +grace is sufficient for thee.</q> 2 Cor. +12:9. +</p> + +<p> +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. +</p> + +<p> +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 <emph>himself</emph>. 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! +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXII.</head> +<head type='sub'>All The Works Of A True Christian Must Be Done In Humility, Or They +Will, Otherwise, Become An Abomination And Idolatry.</head> + +<quote rend='display'> +<hi rend='italic'>That which is highly esteemed among men is abomination +in the sight of God.</hi>—<hi rend='smallcaps'>Luke</hi> 16:15. +</quote> + +<p> +<anchor id='Book_II_Chapter_XXII_Section_1'/> +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: <q>Not I, but the grace of God +which was with me.</q> 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 +<pb n='242'/><anchor id='Pg242'/> +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: <q>I will not give +my glory to another, neither my praise +to graven images</q> (Isaiah 42:8); he +shows that all glory and praise are +due to him alone. +</p> + +<p> +<anchor id='Book_II_Chapter_XXII_Section_2'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXII_Section_3'/> +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. +</p> + +<p> +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, <q>Where thy +treasure is, there will thy heart be +also</q> (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 <emph>He</emph> +thy God, and blessed art thou: according +as it is written: <q>Happy are +the people whose God is the Lord.</q> +Ps. 144:15. And again, <q>Delight thyself +also in the Lord, and he shall give +thee the desire of thy heart.</q> Ps. 37: +4. But if thy mind cleave to the world, +then the world is thy God. And so +of the rest. +</p> + +<p> +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 <q>the +god of this world</q> (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. +</p> + +<pb n='243'/><anchor id='Pg243'/> + +<p> +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 <q>will not give his glory to +another.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXII_Section_7'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXII_Section_8'/> +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: <q>Let not the wise +<pb n='244'/><anchor id='Pg244'/> +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.</q> Jer. 9:23, 24. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXIII'/> +<head>Chapter XXIII.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>Verily every man at his best state +is altogether vanity.</hi>—<hi rend='smallcaps'>Ps.</hi> 39:5. +</quote> + +<p> +<anchor id='Book_II_Chapter_XXIII_Section_1'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXIII_Section_2'/> +2. Whosoever, therefore, so forgets +himself as not to depend on God, who +alone is all in all, <q>thinking himself +to be something when he is nothing, +he deceiveth himself.</q> 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. +</p> + +<p> +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 +<q>the rock of his salvation</q> +(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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXIII_Section_4'/> +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 +<pb n='245'/><anchor id='Pg245'/> +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 <emph>one Good</emph>, and the <emph>all-Good</emph> essentially; +it would be most unreasonable +for any creature to claim to itself +aught of that which is good. Hence +our blessed Lord saith, <q>There is none +good but one, that is God</q> (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. +</p> + +<p> +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 <q>with whom nothing is +impossible.</q> Luke 1:37. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXIV'/> +<head>Chapter XXIV.</head> +<head type='sub'>Of The Noble Virtue Of Love, And Of Its Power, Soundness, +And Purity.</head> + +<quote rend='display'> +<hi rend='italic'>He that loveth not, knoweth not +God; for God is love.</hi>—1 <hi rend='smallcaps'>John</hi> 4:8. +</quote> + +<p> +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, +<q>Let all your things be done with +charity.</q> 1 Cor. 16:14. Accordingly +we are to pray with charity, as our +Lord says: <q>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.</q> Matt. 5:23, 24. And in the +Lord's Prayer, our forgiving our neighbor's +debts, or trespasses, is strictly +<pb n='246'/><anchor id='Pg246'/> +joined to God's forgiving ours. Matt. +6:12, 14, 15. +</p> + +<p> +<anchor id='Book_II_Chapter_XXIV_Section_2'/> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXIV_Section_4'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +8. Others love God that he may bestow +upon them many gifts in understanding +and wisdom, whereby they +might gain a great reputation. +</p> + +<p> +<anchor id='Book_II_Chapter_XXIV_Section_9'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXIV_Section_10'/> +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 +<pb n='247'/><anchor id='Pg247'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXIV_Section_11'/> +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 <emph>pure</emph> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXIV_Section_12'/> +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. +</p> + +<p> +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, <q>Love out of a pure heart, and +of a good conscience, and of faith unfeigned.</q> +1 Tim. 1:5. +</p> + +<p> +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, <q>I will rejoice over them to +do them good.</q> 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, <q>I am not obliged to do this +or that;</q> 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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXIV_Section_16'/> +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, <q>I know that +<pb n='248'/><anchor id='Pg248'/> +even now whatsoever thou wilt ask of +God, God will give it thee</q> (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, <q>Delight +thyself also in the Lord, and he shall +give thee the desires of thine heart.</q> +Ps. 37:4. +</p> + +<p> +<anchor id='Book_II_Chapter_XXIV_Section_17'/> +17. But in order that thou mayest +have a characteristic mark of this love, +observe these <emph>four</emph> 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. +</p> + +<p> +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, <q>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.</q> 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. +</p> + +<p> +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, <q>Unto +him that loveth me, I will manifest +myself.</q> 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. +</p> + +<p> +20. We are, therefore, naturally led +to the conclusion, that genuine prayer +cannot be offered without love. +</p> + +</div> + +<pb n='249'/><anchor id='Pg249'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXV'/> +<head>Chapter XXV.</head> +<head type='sub'>Sundry Signs By Which We May Ascertain Whether We Truly Love +Christ.</head> + +<quote rend='display'> +<hi rend='italic'>If any man love the world, the love of the Father +is not in him.</hi>—1 <hi rend='smallcaps'>John</hi> 2:15. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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.): +<q>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.</q> +</p> + +<p> +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 +<pb n='250'/><anchor id='Pg250'/> +says, <q>Few there be that find it.</q> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXV_Section_7'/> +7. As for instance: I. His <emph>incarnation</emph>, +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! +</p> + +<p> +<anchor id='Book_II_Chapter_XXV_Section_8'/> +8. II. His holy <emph>doctrine</emph>, wherein are +found eternal wisdom, truth, light, life +and salvation; and his holy <emph>life</emph>, 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXV_Section_9'/> +9. III. The mystery of the innocent +<emph>death</emph> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXV_Section_10'/> +10. IV. His <emph>resurrection</emph>, 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXV_Section_11'/> +11. V. His <emph>ascension</emph>, which is a consummation +of our eternal redemption, +righteousness, and salvation. +</p> + +<p> +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. +</p> + +</div> + +<pb n='251'/><anchor id='Pg251'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXVI'/> +<head>Chapter XXVI.</head> +<head type='sub'>Five Kinds Of Works Of Love, In Which The Grace And Goodness Of God +Are Especially Revealed.</head> + +<quote rend='display'> +<hi rend='italic'>The Lord loveth the gates of Zion more +than all the dwellings of Jacob.</hi>—<hi rend='smallcaps'>Ps.</hi> 87:2. +</quote> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXVI_Section_2'/> +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! <q>What is man that thou +art mindful of him? and the son of +man that thou visitest him!</q> 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: <q>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!</q> +Therefore the Lord always calls himself +in the Gospel the <emph>Son of Man</emph>, 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXVI_Section_3'/> +3. II. Although his holy incarnation +is a very great argument of his love +to us, yet his holy <emph>suffering</emph> and <emph>dying</emph> +for our sins are a still greater one. +For <q>greater love hath no man than +this, that a man lay down his life for +his friends.</q> John 15:13. <q>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.</q> 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: <q>Abba, Father, +all things are possible unto thee; take +away this cup from me.</q> 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, <q>God has something +<pb n='252'/><anchor id='Pg252'/> +which he loves too dearly to give it to +us;</q> 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. <q>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?</q> 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. <q>He that overcometh +shall inherit all things.</q> Rev. +21:7. +</p> + +<p> +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 +<q>almost all things were by the law +purged with blood.</q> 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. +</p> + +<p> +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. <q>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.</q> 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: <q>In +the saints on earth, and in the excellent, +is all my delight.</q> 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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXVI_Section_7'/> +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. +</p> + +<p> +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 +<pb n='253'/><anchor id='Pg253'/> +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, <q>Behold the heaven and earth, +and all creatures! I have created all +out of love to man.</q> 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. +</p> + +<p> +8. The sun speaks to us by its light +and warmth, as if it said: <q>Look +upon me, the greatest and the brightest +creature among all visible things: +He must be great that made me.</q> 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: <q>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.</q> Here remember him who +said: <q>I am a worm, and no man.</q> +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 +<q>her voice in the streets,</q> +which <q>rejoiceth in the habitable part +of the earth, and whose delights are +with the sons of men.</q> Prov. 1:20; +8:31. +</p> + +<p> +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 <q>in +God we live, and move, and have our +being.</q> 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: +<q>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.</q> 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. <q>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.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXVI_Section_10'/> +10. V. We know also the love of +God, from the amiableness of his own +<pb n='254'/><anchor id='Pg254'/> +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 <hi rend='smallcaps'>all</hi>. An ancient +father has said: <q>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;</q> as it happened +to St. Stephen, when he saw the glory +of God, and said: <q>Behold, I see the +heavens opened, and the Son of man +standing on the right hand of God.</q> +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: +<q>Devout souls can never be satiated +with the love and praise of God.</q> +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 +<q>God is more to be praised, than all +praise can express; and more lovely, +than the love of all the creatures can +reach.</q> 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, <q>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.</q> 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, <q>Thy loving kindness +is better than life; therefore my lips +shall praise thee.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXVI_Section_11'/> +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, <q>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 +<pb n='255'/><anchor id='Pg255'/> +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.</q> 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 <emph>Himself</emph>. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXVII'/> +<head>Chapter XXVII.</head> +<head type='sub'>Showing How The Lord Jesus Manifests Himself To The Loving Soul As +The Highest Love And The Highest Good.</head> + +<quote rend='display'> +<hi rend='italic'>To him that loveth me, I will +manifest myself.</hi>—<hi rend='smallcaps'>John</hi> 14:21. +</quote> + +<p> +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, <q>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.</q> +</p> + +<p> +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, <q>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.</q> +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='256'/><anchor id='Pg256'/> +faith. And he is much more ready to +give us this precious good than we are +to receive it. +</p> + +<p> +6. This love, <q>shed abroad in our +hearts by the Holy Ghost</q> (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 <q>unspeakable.</q> 2 Cor. 12:4. +</p> + +<p> +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, <q>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.</q> +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXVIII'/> +<head>Chapter XXVIII.</head> +<head type='sub'>Showing How The Highest Good Is Perceived And Tasted In +The Soul.</head> + +<quote rend='display'> +<hi rend='italic'>O taste and see that the +Lord is good.</hi>—<hi rend='smallcaps'>Ps.</hi> 34:8. +</quote> + +<p> +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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXVIII_Section_2'/> +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. +</p> + +<p> +3. But since man has lost this sovereign +good by sin, and the devil has +obtained a habitation in, and possession +<pb n='257'/><anchor id='Pg257'/> +of, him; working in man all his +own works, as pride, covetousness, lust, +anger, envy; man, therefore, <q>through +the faith of the operation of God</q> (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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXVIII_Section_4'/> +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. <q>If any man love the world, +the love of the Father is not in him.</q> +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. +<q>Therefore,</q> as an ancient father says, +<q>in an empty, still, and quiet soul, it +can be better felt than expressed what +God is.</q> +</p> + +<p> +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 <q>taste the good word +of God and the powers of the world +to come.</q> 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. <q>To know God without +God, is impossible,</q> 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. +</p> + +<p> +6. When this is known and tasted +in the soul, according to the words of +Psalm 63:3, <q>Lord, thy loving-kindness +is better than life;</q> then the soul +begins to scorn the world with its +joys and pleasures. She has in God +satisfaction, even full satisfaction, and, +in short, <hi rend='smallcaps'>all</hi>. 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. +</p> + +<p> +<anchor id='Book_I_Chapter_XXVIII_Section_7'/> +7. For this reason David says, +<q>Whom have I in heaven but thee, +O Lord? and there is none upon earth +that I desire beside thee.</q> 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 +<pb n='258'/><anchor id='Pg258'/> +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. +</p> + +<p> +8. Now, if we have the eternal, perfect +good, wherein there is all good, +and which alone is <hi rend='smallcaps'>all</hi>, 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. +</p> + +<p> +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, <q>Vanity of vanities, +all is vanity;</q> nay, all under the sun +<q>is vexation of spirit.</q> 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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXIX'/> +<head>Chapter XXIX.</head> +<head type='sub'>Showing How The Loving Soul Considers God In His Benefits As The Most +Liberal Bountifulness.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—1 <hi rend='smallcaps'>John</hi> 4:9, 10. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +3. Let us consider, first, bodily and +temporal benefits, and then those that +are spiritual and eternal. +</p> + +<p> +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 +<pb n='259'/><anchor id='Pg259'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXIX_Section_5'/> +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. +</p> + +<p> +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 <q>bindeth +up the waters in his thick clouds, +and the cloud is not rent under them.</q> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='260'/><anchor id='Pg260'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXIX_Section_10'/> +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 <q>how shall he not with +him also freely give us all things?</q> +Rom. 8:32. Has not God the Son +given us himself, and all he is, and all +he has? <q>God commendeth his love +toward us, in that while we were yet +sinners, Christ died for us.</q> Rom. 5:8. +Is not the Holy Ghost within us, +illuminating, purifying, teaching, comforting, +and adorning our souls with +his gifts? He <q>beareth witness with +our spirit that we are the children of +God.</q> Rom. 8:16. +</p> + +<p> +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, +<q>From whence come you?</q> they +would answer, <q>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.</q> 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. +</p> + +<p> +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 +<pb n='261'/><anchor id='Pg261'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXIX_Section_13'/> +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. +</p> + +<p> +14. And lastly, it is but just and +reasonable, that we should love him +<q>who first loved us.</q> 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. +</p> + +<p> +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 +<pb n='262'/><anchor id='Pg262'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXX'/> +<head>Chapter XXX.</head> +<head type='sub'>Showing How God Manifests Himself To The Loving Soul, As The Supreme +Beauty.</head> + +<quote rend='display'> +<hi rend='italic'>O Lord my God, thou art very great: thou +art clothed with honor and majesty; who coverest +thyself with light as with a garment.</hi>—<hi rend='smallcaps'>Ps.</hi> 104:1, 2. +</quote> + +<p> +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 <emph>beautiful</emph> 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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXX_Section_4'/> +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: <q>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</q> (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; +<pb n='263'/><anchor id='Pg263'/> +and so it has pleased the Father +that <q>in him should all fulness dwell</q> +(Col. 1:19); and that <q>in him should +be gathered together in one all things, +both which are in heaven, and which +are on earth</q> (Eph. 1:10); which no +finite creature can comprehend. +</p> + +<p> +5. Therefore angels and men shall +admire the brightness and beauty of +Christ, especially the chosen children +of God, <q>whose vile bodies shall be +fashioned like unto his glorious body.</q> +Phil. 3:21. And this is what Daniel +says, <q>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.</q> +Dan. 12:3. And as the 104th Psalm, +ver. 2, says of God, <q>Thou coverest +thyself with light,</q> so our covering or +garment will also be nothing else but +light and brightness. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXXI'/> +<head>Chapter XXXI.</head> +<head type='sub'>Showing How God Manifests Himself To The Loving Soul As The Infinite +Omnipotence.</head> + +<quote rend='display'> +<hi rend='italic'>O Lord God of hosts, who is a +strong Lord like unto thee? or to thy faithfulness round +about thee?</hi>—<hi rend='smallcaps'>Ps.</hi> 89:8. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 +<q>as a drop of a bucket, and as the +small dust of the balance.</q> Isa. 40:15. +</p> + +<p> +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. +</p> + +<p> +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, <q>Of him, and through +him, and to him, are all things</q> (Rom. +11:36); and again, <q>Who is above +<pb n='264'/><anchor id='Pg264'/> +all, and through all, and in you all.</q> +Eph. 4:6. +</p> + +<p> +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 <q>humble themselves under +his mighty hand.</q> 1 Peter 5:6. +</p> + +<p> +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! +</p> + +<p> +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. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +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! +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXXII'/> +<head>Chapter XXXII.</head> +<head type='sub'>Showing How The Loving Soul Knows God As The Highest Righteousness +And Holiness.</head> + +<quote rend='display'> +<hi rend='italic'>Thy righteousness is like the great mountains; +thy judgments are a great deep.</hi>—<hi rend='smallcaps'>Ps.</hi> 36:6. +</quote> + +<p> +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. +</p> + +<p> +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, +<pb n='265'/><anchor id='Pg265'/> +that all things are reconciled by Christ, +whether they be <q>things in earth or +things in heaven</q> (Col. 1:20): and +this, because God is reconciled through +him. Therefore the Lord says, <q>There +is joy in the presence of the angels of +God over one sinner that repenteth.</q> +Luke 15:10. The angels rejoice for +man's own sake. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXII_Section_3'/> +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. <q>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.</q> Ps. 76:7, 8. +Thus may we see in the plagues of +Egypt how all creatures executed +vengeance upon the wicked. +</p> + +<p> +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. +</p> + +<p> +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 <q>abhorring unto all flesh.</q> Isa. +66:24. <q>A curse is a liableness and +condemnation unto eternal misery.</q> +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. +</p> + +<p> +6. From the most holy righteousness +of God proceed also those wonderful, +unsearchable, secret, dreadful +judgments, whereof David says, <q>Thy +judgments are a great deep</q> (Ps. 36:7); +and St. Paul, <q>How unsearchable +are his judgments, and his ways past +finding out!</q> Rom. 11:33. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXII_Section_7'/> +7. When, therefore, we consider them, +we see therein the righteousness of God, +of which the man of God, Moses, says, +<q>To me belongeth vengeance, and recompense,</q> +saith the Lord. <q>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.</q> Deut. 32:35, 41, 43. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXII_Section_8'/> +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: <q>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.</q> 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. +</p> + +<p> +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; +<pb n='266'/><anchor id='Pg266'/> +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 <emph>God of vengeance</emph>, +<q>unto whom vengeance belongeth,</q> +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: +<q>How long, O Lord, holy and +true, dost thou not judge and avenge +our blood on them that dwell on the +earth?</q> +</p> + +<p> +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: +<q>With thine eyes shalt thou behold +and see the reward of the wicked.</q> +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, <q>Righteous art thou, O +Lord, and upright are thy judgments</q> +(Ps. 119:137); and <q>The Lord is righteous +in all his ways, and holy in all his +works.</q> 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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXXIII'/> +<head>Chapter XXXIII.</head> +<head type='sub'>Showing How The Loving Soul Considers God As The Eternal +Wisdom.</head> + +<quote rend='display'> +<hi rend='italic'>Known unto God are all his works from the +beginning of the world.</hi>—<hi rend='smallcaps'>Acts</hi> 15:18. +</quote> + +<p> +God ordains, governs, moves, and +regulates all things according to +his unsearchable wisdom, as it is written +(Isa. 45:4-12): <q>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 +<pb n='267'/><anchor id='Pg267'/> +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.</q> +</p> + +<p> +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. <q>He telleth +the number of the stars; he calleth +them all by their names</q> (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. +</p> + +<p> +3. In a word, he ordains all things +wisely. He sees and hears all things +before, according to the words of the +Psalmist: <q>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?</q> Ps. +94:8-10. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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: <q>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.</q> Job 12:9, 10. +And <q>Ask now the beasts, and they +shall teach thee; and the fowls of the +air, and they shall tell thee</q> (Ver. +7); that <q>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.</q> Ver. 13, 14. <q>He stretcheth +out the north over the empty place, +<pb n='268'/><anchor id='Pg268'/> +and hangeth the earth upon nothing. +He bindeth up the waters in his thick +clouds, and the cloud is not rent under +them.</q> Job 26:7, 8. +</p> + +<p> +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. +<q>I know,</q> saith Solomon (Eccles. 3:14), +<q>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.</q> +</p> + +<p> +8. And again, <q>Consider the work +of God; for who can make that +straight, which he hath made crooked?</q> +Eccles. 7:13. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 <emph>intellect</emph>, 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. +</p> + +<p> +12. Secondly: after the <emph>will</emph> 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 +<pb n='269'/><anchor id='Pg269'/> +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), <q>That we might +receive the promise of the Spirit +through faith;</q> nay, that he might +unite himself to us, and live in us, +that so our will also might be made +conformable unto God. +</p> + +<p> +13. Thirdly: because the <emph>affections</emph> +of our hearts, and all our faculties, +were in contrariety to God, and +<q>every imagination of the thoughts +of our hearts, was only evil continually</q> +(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. +</p> + +<p> +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. +</p> + +<p> +15. Thus the corrupt image of God +in man, is renewed by the substantial +image of God, which is Christ. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXXIV.</head> +<head type='sub'>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.</head> + +<div> +<anchor id='Book_II_Chapter_XXXIV_Section_I'/> +<head>Section I.</head> +<head type='sub'>All That We Have Lost In Adam We +Recover Fully And Completely In +Christ.</head> + +<quote rend='display'> +<hi rend='italic'>In Christ are hid all the treasures of wisdom and +knowledge.</hi>—<hi rend='smallcaps'>Col.</hi> 2:3. +</quote> + +<p> +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 +<pb n='270'/><anchor id='Pg270'/> +nothing in himself but misery, +blindness, and the curse. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXIV_Section_2'/> +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 <q>we should +walk, even as he also walked.</q> 1 John +2:6. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXIV_Section_3'/> +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 +<q>as he is, so are we also in this +world.</q> 1 John 4:17. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXIV_Section_4'/> +4. In this Son <q>all the treasures of +wisdom and knowledge are hidden.</q> +For whatsoever was lost in Adam, is +perfectly to be found in Christ. Rom. +5:18, 19. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXIV_Section_5'/> +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 <q>good and perfect gifts which +come down from above, from the +Father of lights.</q> James 1:17. +</p> + +<p> +A PRAYER. +</p> + +<p> +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. +</p> + +</div> + +<div> +<head>Section II.</head> +<head type='sub'>The Evils That Follow The Neglect Of +Prayer.</head> + +<quote rend='display'> +<hi rend='italic'>Ye have not, because ye ask +not.</hi>—<hi rend='smallcaps'>James</hi> 4:2. +</quote> + +<p> +1. The neglect of prayer is a violation +of the <emph>commandments</emph> of Christ, +who commands us to <q>pray without +ceasing</q> (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. +</p> + +<p> +2. He that neglects the duty of +prayer is a despiser of the <emph>promises</emph> +annexed to the performance of that +duty. <q>Call upon me, and I will deliver +thee</q> (Ps. 50:15); <q>Ask, and ye +shall receive</q> (John 16:24); for he +thereby represents God as unmindful +of his promises, or as not able to fulfil +them. +</p> + +<p> +3. By the neglect of prayer, our +faith, which is the great treasure and +foundation of the inward man, by degrees +<pb n='271'/><anchor id='Pg271'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXIV_Section_6'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXIV_Section_7'/> +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 <q>the wicked may be seen in +great power,</q> yet it adds, <q>they pass +away, and are not.</q> Ps. 37:35, 36. +They are <q>like the chaff which the +wind driveth away.</q> Ps. 1:4. On the +other hand, they that seek unto God +by prayer <q>shall flourish like a palm +tree, and grow like a cedar in Lebanon.</q> +Ps. 92:12. And <q>though many +are the afflictions of the righteous</q> +(Ps. 34:19), yet the wicked undergo +more pain and trouble to go to hell +than the righteous do to obtain +heaven. +</p> + +<p> +A PRAYER. +</p> + +<p> +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. +</p> + +</div> + +<div> +<head>Section III.</head> +<head type='sub'>The Benefits Of Continual Prayer.</head> + +<quote rend='display'> +<hi rend='italic'>Ask, and ye shall receive, that your joy +may be full.</hi>—<hi rend='smallcaps'>John</hi> 16:24. +</quote> + +<p> +1. Man, since his fall, is become slothful +and inactive in everything that is +<pb n='272'/><anchor id='Pg272'/> +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. +</p> + +<p> +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. +</p> + +<p> +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 <q>victory +that overcometh the world</q> (1 John +5:4); and consequently everything +else that opposes and hinders us in +our spiritual warfare. +</p> + +<p> +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. +</p> + +<p> +5. By prayer, we shake off carnal +security, resist sin, and, by vanquishing +flesh and blood, <q>fight the good +fight, and hold faith and a good conscience.</q> +1 Tim. 1:19; 6:12. +</p> + +<p> +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 <q>all things +work together for good to them that +love God.</q> Rom. 8:28. +</p> + +<p> +7. Lastly, he that continually watches +unto prayer may always thankfully rejoice +in the Holy Ghost; according to +the doctrine of St. Paul, <q>Rejoice evermore; +pray without ceasing; in everything +give thanks.</q> 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 <q>whilst +we cast our care upon God.</q> 1 Pet. +5:7. <q>The Lord is at hand. Be careful +for nothing.</q> Phil. 4:5, 6. <q>Commit +thy way unto the Lord; trust +also in him, and he shall bring it +to pass.</q> 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. +</p> + +<p> +A PRAYER. +</p> + +<p> +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. +<pb n='273'/><anchor id='Pg273'/> +Do thou rouse me, and I shall arise; +awaken thou me, and I shall awake, +and follow Christ alone. Amen. +</p> + +</div> + +<div> +<head>Section IV.</head> +<head type='sub'>The True Christian Chooses The Narrow +Way In Christ, Rather Than The +Broad Way In Adam.</head> + +<quote rend='display'> +<hi rend='italic'>We glory in tribulations.</hi>—<hi rend='smallcaps'>Rom.</hi> 5:3. +</quote> + +<p> +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, +<q>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.</q> Matt. 7:13, 14. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +A PRAYER. +</p> + +<p> +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. +</p> + +</div> + +<pb n='274'/><anchor id='Pg274'/> + +<div> +<head>Section V.</head> +<head type='sub'>Considerations Which Should Move The +Heart To Commune With God In +Prayer.</head> + +<quote rend='display'> +<hi rend='italic'>Am I a God at hand, saith the Lord, and not a +God afar off</hi>?—<hi rend='smallcaps'>Jer.</hi> 23:23. +</quote> + +<p> +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. +</p> + +<p> +2. I. First, then, we must consider +that <q>God knows what things we +have need of, before we ask him.</q> +Matt. 6:8. +</p> + +<p> +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. +</p> + +<p> +4. III. That God is no respecter of +persons, but has an equal regard for +all mankind. Acts 10:34. +</p> + +<p> +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. +</p> + +<p> +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 +<q>nigh to them that call upon him.</q> +John 4:21, 22; Ps. 145:18. +</p> + +<p> +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. +</p> + +<p> +8. VII. That God anticipates our +prayers, and gives us both natural and +supernatural blessings, which yet, +without prayer, nobody can truly +enjoy. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXIV_Section_9'/> +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: +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXIV_Section_11'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXIV_Section_12'/> +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. +</p> + +<p> +13. IV. That God is a thousand +times more ready to give, than man is +to receive. Jer. 32:41. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<pb n='275'/><anchor id='Pg275'/> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +A PRAYER. +</p> + +<p> +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. +</p> + +</div> + +<div> +<anchor id='Book_II_Chapter_XXXIV_Section_VI'/> +<head>Section VI.</head> +<head type='sub'>The Omniscient God Knows What We +Stand In Need Of, Before We Ask Him.</head> + +<quote rend='display'> +<hi rend='italic'>Thou understandest my thought afar +off.</hi>—<hi rend='smallcaps'>Ps.</hi> 139:2. +</quote> + +<p> +1. The truth of these words is confirmed +by our blessed Saviour: <q>Your +Father knoweth what things ye have +need of, before ye ask him</q> (Matt. 6:8); +and by David: <q>He that planted +the ear, shall he not hear?</q> (Ps. 94:9); +and by St. Paul: <q>He is a discerner +of the thoughts and intents of the +heart.</q> 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. +</p> + +<p> +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. <q>The darkness +hideth not from him; but the +night shineth as the day.</q> 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. +</p> + +<p> +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 +<pb n='276'/><anchor id='Pg276'/> +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. +</p> + +<p> +A PRAYER. +</p> + +<p> +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. +</p> + +</div> + +<div> +<head>Section VII.</head> +<head type='sub'>That God Invites And Engages All Men +To The Exercise Of Prayer, And Promises +To Hear Their Petitions.</head> + +<quote rend='display'> +<hi rend='italic'>Whosoever shall call on the name of the Lord shall +be delivered.</hi>—<hi rend='smallcaps'>Joel</hi> 2:32. +</quote> + +<p> +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, <q>Whatsoever ye shall +ask the Father in my name, he will +give it you.</q> John 16:23. <q>Everyone +that asketh, receiveth; and he that +seeketh, findeth; and to him that +knocketh, it shall be opened.</q> Matt. +7:8. <q>Men ought always to pray, and +not to faint.</q> Luke 18:1. <q>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.</q> James 1:5. <q>If we ask any +thing according to his will, he heareth +us.</q> 1 John 5:14. <q>All things whatsoever +ye shall ask in prayer, believing, +ye shall receive.</q> 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 <emph>with faith</emph>, nor wait upon +God with <emph>constancy and patience</emph>. 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXIV_Section_VII_2'/> +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 +<pb n='277'/><anchor id='Pg277'/> +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. +</p> + +<p> +A PRAYER. +</p> + +<p> +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. +</p> + +</div> + +<div> +<anchor id='Book_II_Chapter_XXXIV_Section_VIII'/> +<head>Section VIII.</head> +<head type='sub'>God Is No Respecter Of Persons, But Has +An Impartial Love For All His Creatures.</head> + +<quote rend='display'> +<hi rend='italic'>The Lord is good to all, and his tender mercies +are over all his works.</hi>—<hi rend='smallcaps'>Ps.</hi> 145:9. +</quote> + +<p> +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. +</p> + +<p> +<q>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.</q> Acts 10:34, 35. +</p> + +<p> +<q>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.</q> +Deut. 10:17, 18. +</p> + +<p> +<q>God accepteth no man's person.</q> +Gal. 2:6. +</p> + +<p> +<q>There is no respect of persons with +God.</q> Col. 3:25. +</p> + +<p> +<q>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.</q> Ezek. 33:11, 12, 16. +</p> + +<p> +<q>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 +<pb n='278'/><anchor id='Pg278'/> +pattern to them which should hereafter +believe on him to life everlasting.</q> +1 Tim. 1:15, 16. +</p> + +<p> +<q>God will have all men to be saved, +and to come unto the knowledge of the +truth.</q> 1 Tim. 2:4. +</p> + +<p> +<q>God is not willing that any should +perish, but that all should come to repentance.</q> +2 Pet. 3:9. +</p> + +<p> +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. +</p> + +<p> +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 <q>he hath mercy on whom +he will have mercy; and whom he will +he hardeneth</q> (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 <q>it is not of +him that runneth, but of God that +sheweth mercy</q> (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. +</p> + +<p> +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. +</p> + +<p> +A PRAYER. +</p> + +<p> +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 +<pb n='279'/><anchor id='Pg279'/> +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. +</p> + +</div> + +<div> +<head>Section IX.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>Father, I have sinned against heaven, and in thy +sight, and am no more worthy to be called thy +son.</hi>—<hi rend='smallcaps'>Luke</hi> 15:21. +</quote> + +<p> +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. <q>If thou, Lord, shouldest +mark iniquity, O Lord, who shall +stand?—But with the Lord there is +mercy, and with him is plenteous redemption.</q> +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, <q>Enter not into judgment +with thy servant, O Lord, &c.</q> Ps. +143:2. +</p> + +<p> +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 <q>where sin +abounded, there grace did much more +abound.</q> 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. +</p> + +<p> +<q>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.</q> 1 Tim. +1:15. +</p> + +<p> +<q>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.</q> Ezek. 33:11. +</p> + +<p> +<q>There is now no condemnation to +them that are in Christ Jesus.</q> Rom. +8:1. +</p> + +<p> +<q>As for the wickedness of the +wicked, he shall not fall thereby in +the day that he turneth from his +wickedness.</q> Ezek. 18:21; 33:12. +</p> + +<p> +<q>For this (the remission of sins) +shall every one that is godly pray.</q> +Ps. 32:6. +</p> + +<p> +<q>Be not righteous overmuch, neither +make thyself over wise.</q> Eccles. 7:16. +</p> + +<p> +<q>If we confess our sins, he is faithful +and just to forgive us our sins, and +to cleanse us from all unrighteousness.</q> +1 John 1:9. +</p> + +<p> +<q>Righteousness shall look down +from heaven.</q> Ps. 85:11. +</p> + +<p> +3. If I resolve not to pray till I +<pb n='280'/><anchor id='Pg280'/> +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 +<q>forgiveth thy unrighteousness, and +covereth all thy sin.</q> 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. +</p> + +<p> +A PRAYER. +</p> + +<p> +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. +</p> + +</div> + +<div> +<head>Section X.</head> +<head type='sub'>The True Worshipper Ought Not To Seek +After God In Any Particular Place; +For He Finds Him Everywhere In +Spirit And In Truth.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>John</hi> 4:21, 23. +</quote> + +<p> +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 <q>in spirit and in truth</q> +(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; <q>He +filleth heaven and earth</q> (Jer. 23:24), +and is nearer to all creatures +than they are to themselves. <q>He is +above all, and through all, and in us +all.</q> 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 +<pb n='281'/><anchor id='Pg281'/> +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. +</p> + +<p> +2. Hence, then, we may gather the +genuine sense of those passages of +Scripture, which say that <q>the kingdom +of God is within us,</q> and not without +us (Luke 17:21), and that we have +nothing to do with <q>them that are +without.</q> 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, <q>Lo, here is Christ, +or lo, there.</q> 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 <emph>without</emph>, and has no part in, or +title to, the kingdom of God. +</p> + +<p> +A PRAYER. +</p> + +<p> +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. +</p> + +</div> + +<div> +<head>Section XI.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Isa.</hi> +49:8; 55:6. <hi rend='italic'>Behold, +now is the accepted time, behold, now is the day +of salvation.</hi>—2 <hi rend='smallcaps'>Cor.</hi> 6:2. +</quote> + +<p> +1. From what has been already said +concerning <emph>the place</emph>, and what we are +now observing further upon that head, +<pb n='282'/><anchor id='Pg282'/> +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 +<emph>place</emph> will neither save us nor condemn +us; that can be done by nothing +but <emph>faith</emph> or <emph>unbelief</emph> 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 <q>without</q> but +<q>within.</q> 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 +<q>in the heaven of heavens</q> +(1 Kings 8:27), nor confined to any +place; being, as Job witnesseth, +<q>high as heaven, deeper than hell, +longer than the earth, and broader +than the sea.</q> Job 11:8, 9. +</p> + +<p> +2. What we have observed of place, +may be also applied to <emph>time</emph>, 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 <q>understandeth our thoughts afar +off.</q> Ps. 139:2. He numbereth <q>the +very hairs of our heads</q> (Matt. 10:30); +and <q>a thousand years in his sight +<pb n='283'/><anchor id='Pg283'/> +are but as one day.</q> 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 +<q>standing at the door, and +knocking, that we may open to him.</q> +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. +</p> + +<p> +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, <q>to lay aside +all thoughts of this or that thing, +time or place, and bring all the powers +of our souls into profound repose.</q> +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: <q>The +Lord, the Lord God, merciful and gracious, +long-suffering, and abundant in +goodness and truth!</q> (Exod. 34:6.) +<q>Now, I find thy prevenient grace helping +my infirmities, and assisting me to +pray as I ought.</q> 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 <q>understandeth all +thy thoughts afar off.</q> +</p> + +<p> +A PRAYER. +</p> + +<p> +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. +</p> + +</div> + +<pb n='284'/><anchor id='Pg284'/> + +<div> +<head>Section XII.</head> +<head type='sub'>The Considerations Stated Above, Not +Only Dispose The Heart To True Prayer, +But Also Furnish Various Useful Lessons.</head> + +<quote rend='display'> +<hi rend='italic'>It shall come to pass, that before they call, I will +answer; and while they are yet speaking, I will +hear.</hi>—<hi rend='smallcaps'>Isa.</hi> 65:24. +</quote> + +<p> +1. The <emph>first</emph> 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. +</p> + +<p> +2. <emph>Secondly.</emph> 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. +</p> + +<p> +3. <emph>Thirdly.</emph> God is (as Dr. Tauler +says) a thousand times more ready to +give, than we are to receive, through +prayer and hope. +</p> + +<p> +4. <emph>Fourthly.</emph> God stands in no need +of any external ceremonies of ours, +our watchings, fastings, or cryings, to +awaken him, who <q>neither slumbereth +nor sleepeth.</q> 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. +</p> + +<p> +5. <emph>Fifthly.</emph> 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. +</p> + +<p> +6. <emph>Sixthly.</emph> 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. +</p> + +<p> +7. <emph>Seventhly.</emph> God is not confined to +any certain time and place, but desires +to be worshipped at <emph>all times</emph>, and +in <emph>all places</emph>, in spirit and in truth. +</p> + +<p> +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. +</p> + +<p> +A PRAYER. +</p> + +<p> +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. +</p> + +</div> + +</div> + +<pb n='285'/><anchor id='Pg285'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXXV'/> +<head>Chapter XXXV.</head> +<head type='sub'>Prayer Is The Sign Of A True Christian, That +Is, Of One Who Is Anointed Of The Lord.</head> + +<quote rend='display'> +<hi rend='italic'>Bow down thine ear, O Lord, hear me: for +I am poor and needy.</hi>—<hi rend='smallcaps'>Ps.</hi> 86:1. +</quote> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXV_Section_2'/> +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, <q>a plant +in the house of God</q> (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: <q>Great God, Holy +Father, have mercy upon me!</q> 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 <q>golden vials full of +odors, which are the prayers of saints.</q> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXV_Section_3'/> +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, <q>The Spirit of grace and +of supplication</q>? 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: <q>This people draw near me +with their mouth, but have removed +their heart far from me</q> (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. <q>He that believeth +on him, out of his belly shall flow +rivers of living water</q> (John 7:38); +that is, prayers and the gifts of the +Holy Ghost. +</p> + +<pb n='286'/><anchor id='Pg286'/> + +<p> +<anchor id='Book_II_Chapter_XXXV_Section_4'/> +4. III. This is confirmed by the +office of the Holy Spirit, which is, <q>to +teach and to comfort</q> (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 <q>he healeth the broken in heart, +and bindeth up their wounds.</q> Ps. +147:3. <q>Heal me, O Lord, and I +shall be healed; save me, and I shall +be saved: for thou art my praise.</q> +Jer. 17:14. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXV_Section_5'/> +5. IV. Hence then we may learn +the advantage of afflictions, and the +benefit of the cross. Our blessed +Lord has told us, <q>They that be whole +need not a physician, but they that +are sick.</q> Matt. 9:12. Come, therefore, +thou divine Physician of souls; +for we all have need of thee! <q>Bow +down thine ear, O Lord, hear me: +for I am poor and needy</q> (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, +<q>Thou knowest not that thou art +wretched, and miserable, and poor, +and blind, and naked.</q> Rev. 3:17. +</p> + +<p> +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! <q>If in +this life only we have hope in Christ, +we are of all men most miserable.</q> +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 <q>in +his Father's house are many mansions</q> +(John 14:2); and the Psalmist, +that <q>when our fathers and +<pb n='287'/><anchor id='Pg287'/> +mothers forsake us, the Lord will +take us up.</q> 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, <q>lest ye walk +naked, and men see your shame.</q> +Rev. 16:15. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXXVI'/> +<head>Chapter XXXVI.</head> +<head type='sub'>On The Benefits And Power Of Prayer, And On Its True Ground Or +Foundation.</head> + +<quote rend='display'> +<hi rend='italic'>Let us therefore come boldly unto +the throne of grace, that we may obtain mercy, and find grace +to help in time of need.</hi>—<hi rend='smallcaps'>Heb.</hi> 4:16. +</quote> + +<p> +<q>Hear my voice according to +thy lovingkindness, O Lord</q> +(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 <q>full +of grace and truth,</q> and of whose +fulness we ought all to receive. +John 1:14, 16. For this reason he is also +called the <hi rend='italic'>Throne of Grace</hi> (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: <q>O +our God, hear the prayer of thy servant, +for the Lord's sake.</q> Dan. 9:17. +</p> + +<p> +2. I. <emph>First</emph>, the benefit of our prayers +is well expressed by holy David in +the latter part of the above-mentioned +verse (Ps. 119:149): <q>Quicken me +according to thy judgments.</q> For +life proceeds from the grace of God. +But what is our life without divine +grace? Therefore says the holy Psalmist, +<q>Thy lovingkindness is better +than life.</q> 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. +</p> + +<p> +3. Whence we may learn: 1. That +an afflicted soul cannot be refreshed +<pb n='288'/><anchor id='Pg288'/> +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, <q>Hear me +according to thy lovingkindness</q> (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. +</p> + +<p> +4. II. Therefore, holy David adds, +<q>They draw nigh that follow after +mischief; they are far from thy law.</q> +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, <q>I will call +upon the Lord who is worthy to be +praised; so shall I be saved from +mine enemies.</q> Ps. 18:2. <q>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.</q> Ps. 25:1-3. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='289'/><anchor id='Pg289'/> +love. Moreover, prayer is a preservative +against sins, temptations, +and all kinds of evils; according to +that saying of Christ: <q>Watch and +pray, that ye enter not into temptation.</q> +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. +</p> + +<p> +7. III. David proceeds: <q>Thou art +near, O Lord: and all thy commandments +are truth.</q> Ps. 119:151. Here +he assures us, that the second and the +third foundation of prayer, are the +presence and the truth of God. +</p> + +<p> +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: +<q>Fear thou not, for I am with thee: +be not dismayed, for I am thy God.</q> +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, <q>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</q> (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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXVI_Section_9'/> +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 <q>into a mountain +to pray, and continued all night +in prayer to God.</q> 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, +<q>Thou art near, O Lord.</q> 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, <q>Call ye upon him while +he is near.</q> Isa. 55:6. <q>The Lord is +nigh unto all them that call upon +him.</q> Ps. 145:18. +</p> + +<p> +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; <q>Call upon me.</q> Ps. 50:15. +2. That he has promised to hear us; +<q>Before they call, I will answer; and +while they are yet speaking, I will +hear.</q> 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 <q>prayers and alms ascended +up for a memorial before God.</q> Acts 10:4. +</p> + +<p> +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 <q>subject to +like passions as we are.</q> James 5:17. +</p> + +<p> +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. +<pb n='290'/><anchor id='Pg290'/> +Ps. 34:7. <q>This poor man +cried, and the Lord heard him.</q> And +<q>He will regard the prayer of the destitute, +and not despise their prayer.</q> +Ps. 102:17. <q>The expectation of the +poor shall not perish for ever.</q> Ps. +9:18. The cases just mentioned illustrate +these promises. +</p> + +<p> +13. V. But as the Psalmist adds: +<q>Concerning thy testimonies, I have +known of old, that thou hast founded +them for ever</q> (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 <q>before the foundation +of the world.</q> 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. +</p> + +<p> +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, <q>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</q> (Isa. 28:16); or, as St. Peter +explains it, <q>shall not be confounded</q> +(1 Peter 2:6): and St. Paul, <q>Other +foundation can no man lay, than that +is laid, which is Jesus Christ</q> (1 Cor. +3:11); and again, <q>The foundation +of God standeth sure, having this +seal, The Lord knoweth them that +are his.</q> 2 Tim. 2:19. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXVI_Section_16'/> +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. +</p> + +</div> + +<pb n='291'/><anchor id='Pg291'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXXVII'/> +<head>Chapter XXXVII.</head> +<head type='sub'>Reasons Why God Certainly Hears Our Prayers.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Ps.</hi> 86:5-7. +</quote> + +<p> +Thus saith the prophet Jeremiah, +<q>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.</q> +Lam. 3:22-24. +</p> + +<p> +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: +<q>For in him we live, and move, and +have our being.</q> 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 +<hi rend='smallcaps'>Life</hi> itself; and as He is the original +of all that is good, it follows, that He +himself is the Supreme <hi rend='smallcaps'>Good</hi> and +<hi rend='smallcaps'>Love</hi> itself. For this reason He is +called the Living God, <q>Thou art the +Christ, the Son of the living God</q> +(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. <q>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.</q> Dan. 5:23. <q>They have +forsaken me, the fountain of living +waters, and hewed them out cisterns, +broken cisterns, that can hold no water.</q> +Jer. 2:13. <q>The Lord is thy +life, and the length of thy days.</q> +Deut. 30:20. <q>The Lord is the +strength of my life.</q> 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, +<q>Of him, and through him, and to him +are all things: to whom be glory for +ever.</q> Amen. Rom. 11:36. <q>Christ +is all in all.</q> Col. 3:11. +</p> + +<p> +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 +<pb n='292'/><anchor id='Pg292'/> +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 <q>mighty,</q> 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 <emph>God</emph> +and <emph>Life</emph> itself; according to St. John, +<q>This is the true God, and eternal +life</q> (1 John 5:20); that is, He is +God of God, Light of Light, very God +of very God. (Nicene Creed.) +</p> + +<p> +<anchor id='Book_II_Chapter_XXXVII_Section_4'/> +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, <q>Consider, O man, that the sweetness +of my juice, with which I cheer +thy heart (Ps. 104:15), is the gift of +my Maker.</q> And so the bread: +<q>That virtue, O man, by which I satisfy +thy hunger, is bestowed on me by +my Creator and thine.</q> This is the +meaning of that saying of St. Augustine: +<q>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.</q> And the Psalmist +says: <q>Thou crownest the year with +thy goodness; and thy paths drop +fatness.</q> Ps. 65:11. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXVII_Section_5'/> +5. That which, in nature, we call +the <emph>goodness</emph> of God, is, by the Scriptures, +called the <emph>grace</emph> 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. +</p> + +<p> +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? +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXVII_Section_8'/> +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 +<pb n='293'/><anchor id='Pg293'/> +visible manner. <q>We beheld his glory, +the glory as of the only begotten of +the Father, full of grace and truth.</q> +John 1:14. And did we but seriously +consider all that our blessed Saviour +has done for us, we should, doubtless, +exclaim: <q>The Lord, the Lord God, +merciful and gracious, long-suffering, +and abundant in goodness and in +truth.</q> +</p> + +<p> +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. +</p> + +<p> +11. When Paul and Barnabas +wrought great miracles at Athens, the +heathens cried out, <q>The gods are +come down to us in the likeness of +men.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXVII_Section_12'/> +12. Let us now produce some reasons +which may convince us, that God +hears our prayers. +</p> + +<p> +13. And <emph>first</emph>, 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. +</p> + +<p> +14. Tauler says: <q>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.</q> And +again, <q>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.</q> +Again, <q>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.</q> +</p> + +<p> +15. The <emph>second</emph> argument is found in +the <emph>truth and promise of God</emph>. <q>Call +upon me in the day of trouble; I will +deliver thee.</q> Ps. 50:15. <q>Thou, Lord, +art good and ready to forgive; and +plenteous in mercy unto all them that +call upon thee.</q> Ps. 86:5. The Lord, +<pb n='294'/><anchor id='Pg294'/> +we see, is <emph>good</emph>; and if this be not +sufficient, he is also <emph>ready to forgive</emph>; +and if this do not satisfy us, he is also +<emph>plenteous in mercy</emph>. But to whom? +Even <emph>to all those that call upon him</emph>. +Hence, it is said, <q>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.</q> Ps. 145:18, 19; Isa. +65:24; John 16:23; Matt. 7:7, 8. +<emph>Ask</emph>, but rest not there; <emph>seek</emph> also; +neither think this sufficient, but <emph>knock</emph>. +<q>For every one that asketh, receiveth; +and he that seeketh, findeth; +and to him that knocketh, it shall be +opened.</q> <q>What things soever ye +desire, when you pray, believe that ye +receive them, and ye shall have them.</q> +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. +</p> + +<p> +16. A <emph>third</emph> argument for our prayer, +is God's paternal tenderness, which is +thus illustrated. <q>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?</q> +Luke 11:11, 13. And is not God this +Father, <q>of whom the whole family +in heaven and in earth is named</q>? +(Eph. 3:15) whom St. Paul calls, +<q>The Father of mercies, and God of +all comfort?</q> 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, +<q>Thou, O Lord, art our Father.</q> Isa. +63:16. And, <q>I am a father to Israel, +and Ephraim is my firstborn.</q> Jer. +31:9. But if the affections of a mother +be so great, that she cannot but have +<q>compassion on the son of her womb</q> +(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: <q>Therefore, +my bowels are troubled for him; +I will surely have mercy upon him, +saith the Lord.</q> Jer. 31:20. +</p> + +<p> +17. A <emph>fourth</emph> argument is, the <emph>intercession +of Christ</emph>. 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! +</p> + +<p> +18. Thus, <q>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, +<pb n='295'/><anchor id='Pg295'/> +may be in them, and I in them.</q> 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. +<q>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.</q> Heb. 4:14, +16; 7:26; 9:11; Rom. 8:34. +</p> + +<p> +19. A <emph>fifth</emph> argument is, <emph>the testimony +of the Holy Spirit</emph>, who <q>beareth witness +with our spirit, that we are the +children of God</q> (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. +</p> + +<p> +20. <emph>Sixthly</emph>, because God and Christ +are with us, and dwell in us <emph>by faith</emph>, +how can we suppose that God will not +hear our sighs and groans? <q>Thou +understandest my thought afar off. +There is not a word in my tongue, +but, lo, O Lord, thou knowest it altogether.</q> +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, <q>for he is in thee, and thou in +him.</q> Acts 17:28; John 17:23. Since, +therefore, he lives and works in thee, +why should he not hear thy prayers? +<q>Lord, all my desire is before thee; +and my groaning is not hid from +thee?</q> Ps. 38:10. <q>Let the words +of my mouth, and the meditation of +my heart, be acceptable in thy sight.</q> +Ps. 19:14. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXVII_Section_21'/> +21. <emph>Seventhly</emph>, 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. +</p> + +<p> +22. <emph>Eighthly</emph>, God is not forgetful +like men, as <q>a book of remembrance +is written before him, for them that +fear the Lord, and that think upon his +name</q> (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. <q>Since I +spake against him, I do earnestly remember +him still,</q> saith God by the +prophet. Jer. 31:20. And again, +<q>Thou tellest my wanderings; put +thou my tears into thy bottle.</q> Ps. +56:8. So he assures us that <q>He will +ever be mindful of his covenant.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXVII_Section_23'/> +23. And now, perhaps, thou wilt +say, If these things are so, how comes +<pb n='296'/><anchor id='Pg296'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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, <q>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.</q> Ps. 73:25, 26. +And with the suffering Job, <q>I know +that my Redeemer liveth.</q> Job 19:25. +And from Him the soul may derive +life. Therefore David, comparing +spiritual blessings with earthly, tells +us: <q>The law of thy mouth is better +unto me than thousands of gold and +silver.</q> Ps. 119:72. +</p> + +<p> +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, <q>My grace is sufficient +for thee</q> (2 Cor. 12:9); which was +the reply given to St. Paul, though he +had desired to be answered in his own +<pb n='297'/><anchor id='Pg297'/> +way. And thus it appears, that God +always hears our prayers, if not with +regard to our bodies, yet certainly to +our souls. +</p> + +<p> +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 +<q>we shall reap if we faint not.</q> Gal. +6:9. Then will the Lord say to the +believing soul, <q>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.</q> And for this time of +retribution we must patiently wait. +</p> + +<p> +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: <q>I +have prayed,</q> says one, <q>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.</q> 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! <q>For whatsoever +a man soweth, that shall he also +reap.</q> 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 <q>the +angels, the reapers, shall gather the +sheaves, and put them into barns.</q> +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. +</p> + +</div> + +<pb n='298'/><anchor id='Pg298'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXXVIII'/> +<head>Chapter XXXVIII.</head> +<head type='sub'>Seven Helps Or Aids For Our Infirmities In Prayer.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Rom.</hi> 8:26, 27. +</quote> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXVIII_Section_2'/> +2. The <emph>first</emph> 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 <hi rend='italic'>Logos</hi>, or the eternal <hi rend='italic'>Word</hi> 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, <q>Speak thou with us</q> +(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, <q>Aaron, thy brother, +can speak well. He shall be to thee +instead of a mouth.</q> 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), <q>in +whom we have boldness, and access +with confidence by the faith of him.</q> +Eph. 3:12. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXVIII_Section_3'/> +3. The <emph>second</emph> help is God the Holy +Ghost. <q>I will pour upon the house +of David, and upon the inhabitants of +Jerusalem, the spirit of grace, and of +supplication.</q> Zech. 12:10. This spirit +is given us as a testimony of the divine +grace, and of our adoption. Hence St. +John says, <q>Hereby know we that we +dwell in him, because he hath given us +of his Spirit.</q> 1 John 4:13. And St. +Paul, <q>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.</q> +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: <q>O Lord, hear; O Lord, forgive; +O Lord, hearken and do.</q> Dan. 9:19. +</p> + +<p> +4. The <emph>third</emph> help to strengthen us in +prayer, is found in <emph>the promises of God</emph>. +<q>Call upon me in the day of trouble, +and I will deliver thee.</q> Ps. 50:15. +<q>He shall call upon me, and I will answer +<pb n='299'/><anchor id='Pg299'/> +him.</q> Ps. 91:15. See also Ps. +145:19; Luke 11:11, 13, and 18. <q>Before +they call, I will hear.</q> Isa. 60:24. +<q>The eyes of the Lord are over the +righteous, and his ears are open to +their prayers.</q> Ps. 34:16. <q>Whosoever +shall call on the name of the Lord shall +be delivered.</q> Joel 2:32. <q>Ask, seek, +knock.</q> Matt. 7:7. <q>The Lord is rich +(in mercy, Eph. 2:4) to all that call +upon him.</q> Rom. 10:12. See also +Luke 11:11-13; 18:6, 7. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXVIII_Section_5'/> +5. The <emph>fourth</emph> help in prayer, is <emph>the +remembrance of the saints</emph>, 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: <q>Let me alone, that my +wrath may wax hot against them, and +that I may consume them</q> (Ex. 32:10); +<q>then Moses his chosen stood before +him in the breach,</q> as the Psalmist +expresses it (Ps. 106:23), putting +God in mind of his former mercies, +saying, <q>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.</q> Exod. 32:11-14. +</p> + +<p> +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, <q>Remember +thy tender mercies.</q> Ps. 77:5, etc., +<q>I have considered the days of old, the +years of ancient times,</q> etc. Ps. 85:1-6, +<q>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?</q> +</p> + +<p> +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. +<q>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 +<pb n='300'/><anchor id='Pg300'/> +acknowledge us not: thou, O Lord, art +our Father, our Redeemer; thy name +is from everlasting.</q> +</p> + +<p> +8. This prayer of the prophet is +founded upon these arguments: (1.) +Because the love of God is <emph>eternal</emph>, +therefore it will not be withheld from +<emph>me</emph>. (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. <q>Remember +not the sins of my youth.</q> +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. <q>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.</q> +Job 10:9, 12. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXVIII_Section_9'/> +9. The <emph>fifth</emph> comfort in prayer is, <emph>the +tender love of God</emph> to mankind, and his +promises to help the afflicted. <q>Look +upon mine affliction and my pain; and +forgive all my sins.</q> Ps. 25:18. Again, +<q>This poor man cried, and the Lord +heard him.</q> 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. <q>The Lord is nigh unto +them that are of a broken heart, and +saveth such as be of a contrite spirit.</q> +Ps. 34:18. <q>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.</q> 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: +<q>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.</q> Ps. 146:7-9. To this +may be referred what the prophet +Isaiah says, <q>To this man will I look, +even to him that is poor, and of contrite +spirit, and that trembleth at my +word.</q> Isa. 66:2. And <q>The expectation +of the poor shall not perish +forever.</q> Ps. 9:18. And <q>He will +regard the prayer of the destitute, and +not despise their prayer.</q> Ps. 102:17. +</p> + +<p> +10. The <emph>sixth</emph> help is, the consideration +of <emph>God's unspeakable compassion</emph>. +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, <q>Let not the +Lord be angry, and I will speak.</q> +Gen. 18:30. Hence St. Paul says, +<q>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.</q> +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 +<pb n='301'/><anchor id='Pg301'/> +up prayers and supplications with +strong crying and tears. Heb. 5:7. +</p> + +<p> +<anchor id='Book_II_Chapter_XXXVIII_Section_11'/> +11. The <emph>seventh</emph> help in prayer, is +the remembrance of the <emph>covenant of +grace</emph>, which God has made with us. +<q>This shall be the covenant,</q> etc. Jer. +31:33. And, <q>The covenant of my +peace shall not be removed, saith the +Lord, that hath mercy on thee.</q> Isa. +54:10. <q>Ho, every one that thirsteth, +come! I will make an everlasting covenant +with you.</q> Isa. 55:1, 3. In this +covenant of grace the assurance that +our prayers shall be heard is contained. +<q>Seek ye the Lord while he may be +found, call ye upon him while he is +near.</q> Isa. 55:6. +</p> + +<p> +12. What we have said upon this +head, is most happily exemplified in +the prayer of Daniel. <q>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.</q> (Here is the +putting God in mind of his former +mercies.) <q>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.</q> (This is pleading +the name and merits of Jesus the +Messiah.) <q>O Lord, hear; O Lord, +forgive; O Lord, hearken and do.</q> +(These are the groans of the Holy +Spirit.) <q>O my God, incline thine +ear, and hear; open thine eyes, and +behold our desolations</q> (in regard of +his promise); <q>because for our sins, +and the iniquities of our fathers, Jerusalem +and thy people are become a +reproach to all that are about us.</q> +(Here is a confession of sin, and an acknowledgment +of misery.) <q>For we +do not present our supplications before +thee, for our righteousnesses, but +for thy great mercies</q> (this is an acknowledgment +of man's unworthiness, +and of God's mercy, which is followed +with a remembrance of the covenant); +<q>For thy city and thy people are +called by thy name.</q> Dan. 9:4, 15, +17, 18, 19, 16. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XXXIX'/> +<head>Chapter XXXIX.</head> +<head type='sub'>The Conversation Of A Believing Soul With God.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Ps.</hi> 85:5-7. +</quote> + +<p> +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, <q>What is thy desire? +come near, and be not afraid.</q> +This is represented to us in the case +of Bathsheba (1 Kings 1:16), going +<pb n='302'/><anchor id='Pg302'/> +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. +</p> + +<p> +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 <emph>The delight +of mankind</emph>, 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, <q>The most +high and terrible Lord, a great King +over all the earth</q>), (Ps. 47:2), should +not only talk with miserable men, +who, as Abraham says, <q>are but dust +and ashes</q> (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, +<q>What is man that thou art +mindful of him? and the son of man, +that thou visitest him?</q> 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, <q>Let not the Lord be +angry, and I will speak</q> (Gen. 18:30, +32): and yet every time that Abraham +speaks, God vouchsafes to answer. +And as he is the father of +<q>them which are of faith</q> (Gal. 3:7), +he gives us a notable example of +the devout soul's conversation with +God. +</p> + +<p> +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: <q>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.</q> Ps. 85:1, etc. The answer he +received in his heart; therefore he +says: <q>His salvation is nigh them that +fear him.</q> Ver. 9. And as he here +prays, that he may hear what the Lord +God will say concerning him; God answers +him, <q>Hear, O my people, and +I will testify unto thee.</q> Ps. 50:7. +The afflicted soul prays, <q>O Lord, rebuke +me not in thine anger.</q> Ps. 6:1. +To which God answers, <q>The Lord is +merciful and gracious, slow to anger, +and plenteous in mercy.</q> Ps. 103:8. +The soul says, <q>Whither shall I flee +from thy presence?</q> Ps. 139:7. To +which the Lord answers, <q>Come unto +me, all ye that labor, and are heavy +laden, and I will give you rest.</q> Matt. +11:28. The soul says, <q>I know, O +Lord, that the way of man is not in +himself; it is not in man that walketh, +to direct his steps.</q> Jer. 10:23. To +which it is answered, <q>I will instruct +thee, and teach thee in the way in +which thou shalt go; I will guide thee +with mine eye.</q> Ps. 32:8. The believing +soul prays, <q>Teach me thy way, +O Lord; I will walk in thy truth.</q> +Ps. 86:11. To which the Lord answers, +<q>I am the way, the truth, and +<pb n='303'/><anchor id='Pg303'/> +the life</q> (John 14:6); the <emph>way</emph>, if thou +wouldest not wander; the <emph>truth</emph>, if thou +wouldest not be deceived; the <emph>life</emph>, if +thou wouldest avoid eternal death. +The believing soul complains, <q>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.</q> Ps. 38:3, 5. +To which it is answered, <q>The chastisement +of our peace was upon him; +and with his stripes we are healed.</q> +Isa. 53:5. The devout soul says, <q>Heal +me, O Lord, and I shall be healed: +save me, and I shall be saved.</q> Jer. +17:14. It is answered, <q>Who forgiveth +all thine iniquities; who healeth +all thy diseases.</q> 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, <q>I have blotted +out, as a thick cloud, thy transgressions, +and as a cloud thy sins.</q> Isa. +43:25; 44:22. The soul cries out, +Alas! I am a grievous sinner. And +Jesus Christ answers, <q>I am not come +to call the righteous, but sinners to +repentance.</q> Matt. 9:13. The soul +prays, <q>Remember not the sins of my +youth, nor my transgressions.</q> Ps. 25:7. +To which God answers, <q>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.</q> Ezek. 18:21, +22. The soul cries out, <q>Wash me +thoroughly from mine iniquity, and +cleanse me from my sin.</q> Ps. 51:3. +To which God answers, <q>Though your +sins be red like crimson, they shall be +as wool.</q> Isa. 1:18. <q>Lord, enter not +into judgment with thy servant; for +in thy sight shall no man living be +justified.</q> Ps. 143:2. To which it is +answered, <q>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.</q> John 3:17, 18. The +soul prays, <q>Create in me a clean +heart, O God, and renew a right spirit +within me.</q> Ps. 51:10. To which it +is answered, <q>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.</q> Ezek. 36:26, 27. The +soul says, <q>I am bowed down greatly; +I go mourning all the day long.</q> Ps. +38:6. To which it is answered, <q>The +Lord hath sent me to comfort all that +mourn.</q> Isa. 61:2. It is said, <q>Look +upon mine affliction and my pain.</q> Ps. +25:18. And it is answered, <q>To him +will I look, that is poor, and of a contrite +spirit.</q> Isa. 66:2. <q>Thou tellest +my wanderings.</q> Ps. 56:8. To which +the Lord answers, <q>The very hairs of +your head are all numbered.</q> Matt. +10:30. The soul cries out, <q>When +shall I come and appear before God?</q> +Ps. 42:2. To which is answered, +<q>Where I am, there shall also my +servant be.</q> John 12:26. The soul +complains, <q>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?</q> Ps. 13:1, 2. To which is +answered, <q>For a small moment have +I forsaken thee; but with everlasting +kindness will I have mercy on thee.</q> +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, <q>Thou art +my God; be not far from me; for +<pb n='304'/><anchor id='Pg304'/> +trouble is near; for there is none to +help.</q> Ps. 22:10, 11. To which it is +answered, <q>I will be with him in trouble; +I will deliver him, and honor +him.</q> Ps. 91:15. The soul prays, +<q>Lighten my eyes, lest I sleep the +sleep of death.</q> Ps. 13:3. To which +it is answered, <q>I will ransom them +from the power of the grave; I will +redeem them from death.</q> Hosea, 13: +14. The soul says, <q>I have a desire to +depart, and to be with Christ.</q> Phil. +1:23. To which Christ answers, <q>To-day +shalt thou be with me in paradise.</q> +Luke 23:43. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XL'/> +<head>Chapter XL.</head> +<head type='sub'>A Conversation Between Faith And The Mercy Of God.</head> + +<quote rend='display'> +<hi rend='italic'>Mercy and truth are met together; righteousness +and peace have kissed each other.</hi>—<hi rend='smallcaps'>Ps.</hi> 85:10. +</quote> + +<p> +The goodness of God comes forth +to meet us, and gives merciful +answers to the prayers of faith; <q>for +mercy shall compass us about.</q> Ps. +32:10. It calls to us: <q>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.</q> Jer. 3:12, +13. To which faith answers, +<q>Have mercy upon me, O God, according +to thy lovingkindness; according +unto the multitude of thy +tender mercies, blot out my transgressions.</q> +Ps. 51:1. Mercy calls, +<q>Him that cometh to me, I will in no +wise cast out.</q> John 6:37. Faith answers, +<q>Draw me; we will run after +thee.</q> Cant. 1:4. Mercy says, <q>The +Lord hath sent me to bind up the +broken-hearted, to comfort all that +mourn.</q> Isa. 61:1, 2. Faith answers +out of Psalm 51:12: <q>Restore unto +me the joy of thy salvation; and uphold +me with thy free Spirit.</q> Mercy +says, out of Isaiah 43:25 and 44:22, +<q>I have blotted out as a thick cloud, +thy transgressions, and, as a cloud, +thy sins.</q> Faith answers out of Psalm +25:18, <q>Look upon mine affliction +and my pain, and forgive all my sins.</q> +Mercy comforts us and says, out of +Psalm 103:13, <q>Like as a father +pitieth his children, so the Lord +pitieth them that fear him.</q> To +which faith answers, out of Isaiah +64:8, <q>But now, O Lord, thou art our +Father.</q> Mercy says, <q>Come unto +me.</q> Matt. 11:28. Faith answers, +<q>Unto thee, O Lord, do I lift up my +soul.</q> Ps. 25:1. Mercy says, <q>Thou +hast played the harlot with many +lovers; yet return again to me, saith +the Lord.</q> Jer. 3:1. Faith answers, +<q>I will arise and go to my Father, +and will say unto him: Father, I have +<pb n='305'/><anchor id='Pg305'/> +sinned against heaven, and before thee, +and am no more worthy to be called +thy son; make me as one of thy hired +servants.</q> Luke 15:18, 19. Mercy +says, <q>This my son was dead, and is +alive again; he was lost, and is found.</q> +Luke 15:24. To which faith answers, +<q>I have trusted in thy mercy; +my heart shall rejoice in thy salvation.</q> +Ps. 13:5. Mercy proclaims, +out of Isaiah 55:1, <q>Ho, every one +that thirsteth, come ye to the waters.</q> +To which faith answers, <q>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?</q> Ps. 42:1, 2. Mercy +says, <q>Who forgiveth all thine +iniquities; who healeth all thy diseases.</q> +Ps. 103:3. Faith exclaims, +<q>Enter not into judgment with thy +servant.</q> Ps. 143:2. Mercy says, <q>I +am the way, the truth, and the life.</q> +John 14:6. Faith answers, <q>Shew +me thy way, O Lord; teach me thy +paths. Lead me in thy truth, and +teach me.</q> Ps. 25:4, 5. Mercy promises, +<q>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.</q> Hosea 13:14. Faith +answers, <q>He that is our God, is the +God of salvation; and unto God the +Lord belong the issues from death.</q> +Ps. 68:20. Mercy says, <q>I am the +resurrection and the life; he that believeth +in me, though he were dead, +yet shall he live.</q> John 11:25. To +which faith answers, <q>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.</q> Job 19:25, 26. Mercy +says, <q>Fear thou not; behold, I have +graven thee upon the palms of my +hands.</q> Isa. 41:10; 49:16. <q>Thou +art mine; neither shall any man +pluck thee out of my hand.</q> John +10:28. To which faith answers, +<q>Into thine hand I commit my spirit; +thou hast redeemed me, O Lord God +of truth.</q> Ps. 31:5. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XLI'/> +<head>Chapter XLI.</head> +<head type='sub'>The Great Benefits, And The Great Efficacy Of Praise +Offered To God.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Ps.</hi> 77:2. +</quote> + +<p> +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: +<q>I will instruct thee and teach +thee in the way which thou shalt go: +I will guide thee with mine eye</q> (Ps. +32:8); and <q>Thou shalt guide me +with thy counsel, and afterward receive +me to glory</q> (Ps. 73:24): yea, +moreover, as the word of God ought +to be the rule of our faith, as the +Psalmist tells us, <q>Thy word is a +lamp unto my feet, and a light unto +my path</q> (Ps. 119:105): and <q>Hold +<pb n='306'/><anchor id='Pg306'/> +up my goings in thy paths, that my +footsteps slip not</q> (Ps. 17:5)—so also +ought it to be our rule and direction +in bearing the cross, as David teaches +us, saying, <q>In the day of my trouble +I sought the Lord;</q> 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. +</p> + +<p> +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, <q>In the day of my +trouble I sought the Lord.</q> 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 <q>called to remembrance +his song in the night, and communed +with his own heart</q> (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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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), +<q>Praise ye him, all his angels; praise +ye him, all his hosts.</q> From the angelical +he descends to the sidereal +world, saying, <q>Praise ye him, sun +and moon: praise him, all ye stars of +light.</q> To which may be referred the +words of Job (chap. 38:7): <q>When +the morning stars sang together.</q> +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 +<pb n='307'/><anchor id='Pg307'/> +looking up to the regions of the air, +he calls to <q>the fire and hail, snow +and vapor, stormy wind fulfilling his +word.</q> Thence he passes to the +earth: <q>mountains and all hills; fruitful +trees, and all cedars.</q> Thence to +the living creatures: <q>beasts, and all +cattle; creeping things and flying +fowl.</q> Thence to men, beginning +with the rulers of the world: <q>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.</q> +And lastly, to the church of God, <q>his +saints, a people near unto him—praise +ye the Lord.</q> +</p> + +<p> +<anchor id='Book_II_Chapter_XLI_Section_6'/> +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. <q>Put thou +my tears into thy bottle.</q> Ps. 6:9; +56:8. <q>They that sow in tears shall +reap in joy.</q> Ps. 126:5. <q>The Lord +is nigh unto all them that call upon +him, to all that call upon him in +truth.</q> 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. +</p> + +<p> +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. +</p> + +<p> +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, +<q>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.</q> Ps. 92:1, 2. But why such +lovingkindness <q>in the morning</q>? +Because <q>it is new every morning.</q> +Lam. 3:23. And why such <q>faithfulness +every night</q>? Because <q>the +Lord, that neither slumbereth nor +sleepeth,</q> 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), <q>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.</q> And +again: <q>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.</q> Col. 3:16, 17. +And St. James says, <q>Is any among +<pb n='308'/><anchor id='Pg308'/> +you afflicted? let him pray. Is any +merry? let him sing psalms.</q> James +5:13. +</p> + +<p> +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, +<q>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.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XLI_Section_10'/> +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 <hi rend='italic'>Songs of +Degrees</hi>, 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, <q>Singing with grace in your +hearts to the Lord.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XLI_Section_11'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XLI_Section_12'/> +12. Seventhly, we are instructed by +the examples of Moses and David +that songs of praise were used upon +different occasions. As (1) <emph>Against enemies</emph>. +These may be called prayers +for protection. Such is Psalm 68, +which the man of God sang when he +was advancing against his enemies: +<q>Let God arise, let his enemies be +scattered.</q> 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) +<emph>In time of victory over enemies.</emph> 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; +<pb n='309'/><anchor id='Pg309'/> +and he conquered. 2 Chron. 20:21, +etc. (3) <emph>In great calamities.</emph> 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, <q>the place was shaken where +they were assembled together.</q> 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. +</p> + +<p> +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, <q>Thy will +be done in earth, as it is in heaven.</q> +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, <q>Out of the mouth +of babes and sucklings hast thou ordained +strength, because of thine enemies</q> +(Ps. 8:2): the advantage of +which, is expressed in the following +words—<q>that thou mightest still the +enemy and the avenger.</q> (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, <q>Thou art +holy, O thou that inhabitest the praises +of Israel.</q> 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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XLII'/> +<head>Chapter XLII.</head> +<head type='sub'>The Reasons For Which We Ought Daily To Offer Praises To God.</head> + +<quote rend='display'> +<hi rend='italic'>Praise ye the Lord, O give thanks unto +the Lord; for he is good: for his mercy endureth forever.</hi> +<hi rend='smallcaps'>Ps.</hi> 106:1; 107:1; 118:1. +</quote> + +<p> +Thus saith the devout David, +<q>Seven times a day do I praise +thee, because of thy righteous judgments</q> +(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 +<pb n='310'/><anchor id='Pg310'/> +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 <q>in spirit and in truth</q> +(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 <q>to sing with grace in our +hearts to the Lord</q> (Col. 3:16); that +being, indeed, the fittest place wherein +God may be praised. +</p> + +<p> +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. +</p> + +<p> +3. The first of these is <emph>his own command</emph>. +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, <q>Praise ye the Lord. +Praise him, O ye servants of the +Lord.</q> Ps. 113:1. <q>O give thanks +unto the Lord.</q> Ps. 118:1. <q>Thou +shalt glorify me.</q> 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, <q>My soul shall be satisfied +as with marrow and fatness; +and my mouth shall praise thee with +joyful lips.</q> Ps. 63:4. And again, +<q>Delight thyself in the Lord, and he +shall give thee the desires of thine +heart.</q> 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! +<q>He shall be satisfied with the goodness +of thy house, even of thy holy +temple.</q> 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. +</p> + +<p> +4. Secondly, <emph>the advantages that a +man derives from this exercise</emph>, 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 <q>unclean +lips</q> (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, <emph>there</emph> +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, +<pb n='311'/><anchor id='Pg311'/> +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, <q>Where I +am, there shall also my servant be.</q> +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! +</p> + +<p> +5. Thirdly, we are encouraged to +the daily practice of thanksgiving, +from the consideration of <emph>the compassion, +the lovingkindness, and everlasting +goodness of God</emph>. 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 <q>his mercy endureth for ever.</q> +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 <hi rend='smallcaps'>love</hi>, which +every man daily experiences in himself. +</p> + +<p> +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, <q>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.</q> Jer. 31:20. +</p> + +<p> +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, <q>He rejoices over us to do +us good</q> (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, <q>His lovingkindness is +better than life itself</q> (Ps. 63:3), +which <q>compasseth us about</q> (Ps. 32:10), +<pb n='312'/><anchor id='Pg312'/> +as tender mothers embrace their +helpless infants. +</p> + +<p> +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: <q>The earth is full of the +riches of God.</q> 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 +<q>fills our hearts with food and gladness</q> +(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. +</p> + +<p> +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, <q>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.</q> Hosea 2:8. So +that the <emph>cross</emph> 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. +</p> + +<p> +10. Indeed the excellency of the +divine love discovers itself chiefly in +this, that he bestows his favors even +upon rebels and enemies. <q>For he +maketh his sun to rise, and sendeth +his rain on the just and on the unjust.</q> +Matt. 5:45. +</p> + +<p> +<anchor id='Book_II_Chapter_XLII_Section_11'/> +11. The goodness and mercy of God +herein appear still more illustrious, +that though we continue ungrateful, +and our hearts <q>cast forth wickedness +as a fountain casteth forth her waters</q> +(Jer. 6:7), yet he still strives to conquer +our ingratitude by his goodness, +and does not take his mercy from us; +<pb n='313'/><anchor id='Pg313'/> +as the Psalmist says, <q>His mercy endureth +forever.</q> 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 <q>in anger to shut +up his tender mercies</q> (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, +<q>If his children forsake my law, I will +visit their transgressions with the rod: +nevertheless my lovingkindness will I +not utterly take from him.</q> Ps. 89:30-33. +And, <q>In wrath remember +mercy.</q> Hab. 3:2. So, too, we read, +<q>He doth not afflict willingly the children +of men.</q> Lam. 3:33. For punishment +is, as it were, contrary to his +nature and essential goodness. For +though the Scriptures often speak of +<emph>God's being angry</emph>, 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 <q>the wrath of God abideth +on them.</q> John 3:36. Hence David +prays, <q>O Lord, rebuke me not in thine +anger.</q> Ps. 6:1. As if he had said, +<q>Lord, chasten me with mercy, as a tender +father corrects his beloved child.</q> +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. <q>For his mercy endureth +forever.</q> 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 <hi rend='smallcaps'>love</hi>. 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. +</p> + +<p> +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 <q>in him +we live, and move, and have our being</q> +(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? +</p> + +<p> +<anchor id='Book_II_Chapter_XLII_Section_13'/> +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 <q>His praise shall continually be +in his mouth.</q> Ps. 34:1. In the New +Testament, the Virgin Mary (Luke 1:46-55), +and Zacharias (Luke 1:68-79); +<pb n='314'/><anchor id='Pg314'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XLII_Section_14'/> +14. Fifthly, all creatures invite us +to praise God. Thus David speaks +to them all, <q>Bless the Lord, all his +works, in all places of his dominion.</q> +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. <q>The heavens declare +the glory of God; and the firmament +sheweth his handywork.</q> Ps. +19:1. And Job says, <q>Where wast +thou, when the morning stars sang +together?</q> 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. +</p> + +<p> +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 +<q>Who can utter the mighty acts of +the Lord? who can show forth all his +praise?</q> 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, <q>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.</q> +Exod. 15:2. Observe, he calls God +<emph>his strength</emph>; 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: <q>Every man at his best state is +altogether vanity.</q> Ps. 39:5. Moses +also calls God <emph>his salvation</emph>; 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. +</p> + +<pb n='315'/><anchor id='Pg315'/> + +<p> +<anchor id='Book_II_Chapter_XLII_Section_16'/> +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 <q>fearful +in praises</q> (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, <q>whom the heaven +of heavens cannot contain</q> (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 <q>mortal should put on immortality.</q> +1 Cor. 15:53. Wherefore, +praise the Lord, O my soul. +</p> + +<p> +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 <q>that which is in part +shall be done away. For now we see +through a glass darkly, but then face +to face.</q> 1 Cor. 13:10, 12. Which may +God grant, for Jesus Christ's sake. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XLIII'/> +<head>Chapter XLIII.</head> +<head type='sub'>To Praise God Is The Highest And Most Honorable +Employment Of Men.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi> <hi rend='smallcaps'>Ps.</hi> 92:1-6. +</quote> + +<p> +<anchor id='Book_II_Chapter_XLIII_Section_1'/> +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 +<pb n='316'/><anchor id='Pg316'/> +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, <q>Honor and majesty +are before him; strength and beauty +are in his sanctuary.</q> 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. <q>I am Gabriel, that +stand in the presence of God.</q> Luke +1:19. +</p> + +<p> +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, <q>They shall be as +the angels of God.</q> 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, <q>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</q>)—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, +<q>singing with grace in your +hearts unto the Lord.</q> Col. 3:16. +</p> + +<p> +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 <q>he +heard the voice of harpers harping +with their harps.</q> 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 <emph>spiritual</emph> music, even that of praise +and thanksgiving to God. For what +the musical instrument is to man, that +<pb n='317'/><anchor id='Pg317'/> +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, <q>Out of the mouth of +babes and sucklings thou hast ordained +strength.</q> 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, <q>The Spirit of +the Lord spake by me, and his word +was in my tongue</q> (2 Sam. 23:2); +and the apostle, <q>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.</q> Eph. 5:18, +19. +</p> + +<p> +<anchor id='Book_II_Chapter_XLIII_Section_4'/> +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, <q>Thou, Lord, hast made me glad +through thy work; I will triumph in +the works of thy hands.</q> 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, <q>is peace and +joy in the Holy Ghost</q> (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 <q>we taste and see that the +Lord is good</q>? Ps. 34:8. And what +is eternal life, but the abundance of +this joy, <q>and pleasures at God's right +hand for evermore</q>? Ps. 16:11. +</p> + +<p> +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, <q>O Lord, +how great are thy works! and thy +thoughts are very deep. A brutish +man knoweth not, neither doth a fool +understand this.</q> Ps. 92:5, 6. And +St. Paul, <q>The Spirit searcheth all +things, yea, the deep things of God.</q> +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, <q>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</q> (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, <q>O, +Lord, how great are thy works! and +<pb n='318'/><anchor id='Pg318'/> +thy thoughts are very deep</q>! Ps. +92:5. And again, <q>The secret of +the Lord is with them that fear him; +and he will show them his covenant.</q> +Ps. 25:14. And again, <q>Thou shalt +make me to know wisdom in the hidden +part.</q> Ps. 51:6. Therefore, as +the queen of Sheba says, <q>Happy are +thy men, happy are these thy servants, +which stand continually before +thee, and hear thy wisdom;</q> 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 <q>the deep ocean of divine +wisdom.</q> But sublime and glorious +as it is, <q>a brutish man knoweth not; +neither doth a fool understand this.</q> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XLIV'/> +<head>Chapter XLIV.</head> +<head type='sub'>Of Patience, Which Triumphantly Endures The Cross, And Waits For The +Promised Glory.</head> + +<quote rend='display'> +<hi rend='italic'>Ye have need of patience, that, after +ye have done the will of God, ye might receive the +promise.</hi>—<hi rend='smallcaps'>Heb.</hi> 10:36. +</quote> + +<p> +<anchor id='Book_II_Chapter_XLIV_Section_1'/> +True Christian <emph>patience</emph> 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. +</p> + +<p> +2. The first reason or ground of this +virtue is, <emph>the counsel and gracious will +of God</emph>, by which we are appointed to +sufferings and afflictions; according to +Rom. 8:29: <q>Whom he did foreknow, +he also did predestinate to be conformed +to the image of his Son.</q> 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 +<pb n='319'/><anchor id='Pg319'/> +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. +</p> + +<p> +3. The second reason why we ought +to be patient is <emph>the approaching consummation +of all things</emph>; at which +time, as our blessed Lord has told us, +<q>iniquity shall abound, and love shall +wax cold.</q> 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 <q>all that will +live godly in Christ Jesus shall suffer +persecution.</q> 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. +</p> + +<p> +4. Thirdly, the hope of the restitution +of all things, and <emph>the expectation +of everlasting happiness</emph>, is another argument +to support our patience. For +as <q>the husbandman waiteth for the +precious fruit of the earth, and hath +long patience for it, until he receive +the early and latter rain</q> (James 5:7), +comforting himself under all his +toils with the hopes of a plentiful +harvest, so should Christians also +learn to <q>possess their souls in patience</q> +(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, +<q>if we faint not.</q> Gal. 6:9. +So also afflictions are compared to +seed-time: <q>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.</q> Ps. 126:5, 6. +</p> + +<p> +5. Fourthly, another support of patience +is the <emph>coming of Jesus Christ</emph>; +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 +<q>shall every man have praise of God.</q> +1 Cor. 4:5. And this day is at hand: +<q>the coming of the Lord draweth +nigh.</q> James 5:8. <q>Vengeance is +mine, saith the Lord.</q> 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. +</p> + +<p> +6. The fifth support of patience is +<emph>the truth and faithfulness of God</emph>; by +the consideration of which <q>we ought +to stablish our hearts,</q> 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; +<pb n='320'/><anchor id='Pg320'/> +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: <q>for,</q> +says the angel, <q>they are dead which +sought the young child's life.</q> 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. +</p> + +<p> +7. Sixthly, how <emph>glorious</emph> shall the +<emph>recompense</emph> 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. +<q>Blessed are they that mourn; for +they shall be comforted.</q> Matt. 5:4. +And in Rev. 21:4 and Isa. 25:8, it is +said, that <q>God shall wipe away all +tears from the eyes of</q> his saints. +But how shall he wipe away the tears +of those that never sincerely wept? +</p> + +<p> +<anchor id='Book_II_Chapter_XLIV_Section_8'/> +8. Seventhly, we must set before our +eyes <emph>the examples of holy men</emph>, as Abel, +Noah, Lot, Abraham, Isaac, Jacob, +Joseph, David, Job, and especially the +man of God, Moses; who, as the Holy +Scripture witnesses, was <q>very meek, +above all the men which were upon +the face of the earth.</q> 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), +<pb n='321'/><anchor id='Pg321'/> +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, +<q>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.</q> +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! <q>Let us +rather rejoice,</q> as St. Peter exhorts +us (1 Epistle 4:13), <q>inasmuch as we +are partakers of Christ's sufferings; +that when his glory shall be revealed, +we may be glad also with exceeding +joy.</q> +</p> + +<p> +9. Eighthly, we shall bear our afflictions +patiently, when we consider +that Christ Jesus has <emph>sanctified and +blessed our crosses by his own</emph>, 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. +</p> + +<p> +10. Ninthly, behold <emph>the glorious reward</emph> +of those that bore their cross +<emph>with patience</emph>. 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: +<q>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.</q> +Matt. 5:11, 12. As also those in Rom. +8:17, 18, <q>If we suffer with Christ, we +shall also be glorified with him.</q> And +again, <q>I reckon that the sufferings +<pb n='322'/><anchor id='Pg322'/> +of this present time are not worthy +to be compared with the glory which +shall be revealed in us.</q> +</p> + +<p> +11. Tenthly, let the deep <emph>compassion</emph> +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 <q>his +bowels are troubled for Ephraim, and +that he will have mercy upon him.</q> +Jer. 31:20. Hence also he is said to +be <q>faithful, who will not suffer us to +be tempted above that we are able</q> +(1 Cor. 10:13); not chastening us for +our hurt, but that we may obtain everlasting +life, <q>and not be condemned +with the world.</q> 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? +</p> + +<p> +12. All that has been said on this +head, is admirably explained in the +Epistle to the Hebrews (Heb. 12:1-11) +as follows: <q>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.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XLV'/> +<head>Chapter XLV.</head> +<head type='sub'>Divine Consolation Produces Patience Under Afflictions.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>James</hi> 1:12. +</quote> + +<p> +<anchor id='Book_II_Chapter_XLV_Section_1'/> +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 +<pb n='323'/><anchor id='Pg323'/> +heads out of the word of God, by a +proper application of which we may +find help and comfort in the hour of +temptation. +</p> + +<p> +<anchor id='Book_II_Chapter_XLV_Section_2'/> +2. The <emph>first</emph> comfort is the consideration +of the divine providence, which +lays the burden upon us. <q>The Lord +killeth, and maketh alive: he bringeth +down to the grave, and bringeth up.</q> +1 Sam. 2:6. <q>The Lord gave, and +the Lord hath taken away.</q> Job 1:21. +<q>Are not two sparrows sold for +a farthing? and one of them shall not +fall to the ground without your Father.</q> +Matt. 10:29. <q>I form the +light, and create darkness: I make +peace, and create evil.</q> Isa. 45:7. +<q>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.</q> +Job 5:17, 18. It is, therefore, foolish +to be angry with those whom God +makes the instruments of our correction. +<q>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.</q> 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. +</p> + +<p> +3. The <emph>second</emph> 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 <q>the rich man</q> +(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 <q>sweat of his +face he should eat bread</q> (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. +</p> + +<p> +4. The <emph>third</emph> 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: <q>Father Abraham, +have mercy on me</q> (Luke 16:24), +and assure thyself that it will be no +small comfort to consider that God +has changed the eternal punishment +<pb n='324'/><anchor id='Pg324'/> +threatened to our sins into a temporal +correction that can be endured. +</p> + +<p> +<anchor id='Book_II_Chapter_XLV_Section_5'/> +5. <emph>Fourthly</emph>, when thou art afflicted, +consider how much Christ suffered for +thy sake! Think upon his poverty, +<q>who had not where to lay his head!</q> +Matt. 8:20. Remember the indignities +which he underwent, such as no +man ever did or will endure: being +<q>despised and rejected of men</q> (Isa. +53:3, 4); yea, <q>a worm, and no man.</q> +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 <q>as a lamb, he opened not his +mouth.</q> 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, <emph>repentance</emph>. Therefore, +he calls upon all without distinction, +<q>Come unto me, all ye that labor +and are heavy laden, and I will give +you rest.</q> Matt. 11:28. And, <q>O Jerusalem, +Jerusalem, how often would I +have gathered thy children together!</q> +Matt. 23:37. <q>If any man thirst, let +him come unto me, and drink.</q> 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 <emph>Father</emph>. +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XLV_Section_6'/> +6. <emph>Fifthly</emph>, we must call to mind the +consolatory promise of our blessed +Saviour, <q>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.</q> 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. <q>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.</q> Ps. 126:5, 6. If +God should promise to convert every +pebble about thy house into a precious +stone, thou wouldest quickly make a +<pb n='325'/><anchor id='Pg325'/> +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: <q>I +reckon that the sufferings of this present +time, are not worthy to be compared +with the glory which shall be +revealed in us.</q> Rom. 8:18. +</p> + +<p> +<anchor id='Book_II_Chapter_XLV_Section_7'/> +7. The <emph>sixth</emph> 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, <q>Through much tribulation +we entered into the kingdom +of God.</q> Acts 14:22. Ask the elders +in the Revelation, <q>Who are these?</q> +and they will tell you, <q>These are +they which came out of great tribulation.</q> +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 <q>the cup of salvation.</q> 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 <q>have not yet +resisted unto blood</q>! 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 <q>they +were walking upon roses.</q> +</p> + +<p> +<anchor id='Book_II_Chapter_XLV_Section_8'/> +8. The <emph>seventh</emph> 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. <q>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.</q> Isa. 57:15. +<q>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.</q> Isa. +41:10; 43:2. <q>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.</q> Ps. +91:14. <q>The Lord is nigh unto them +that are of a broken heart, and saveth +such as be of a contrite spirit.</q> 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, <q>he was walking upon +fragrant roses.</q> 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 +<pb n='326'/><anchor id='Pg326'/> +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, +<q>Thy comforts delight my soul.</q> Ps. +94:19. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XLVI'/> +<head>Chapter XLVI.</head> +<head type='sub'>Motives To Patience; And, The Benefits Of The Cross.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>James</hi> 5:7. +</quote> + +<p> +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. +</p> + +<p> +2. <emph>First</emph>, 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: <q>I form the +light, and create darkness; I make +peace, and create evil; I the Lord do +all these things.</q> Isa. 45:7. And +<q>The Lord killeth, and maketh alive; +he bringeth down to the grave, and +bringeth up.</q> 1 Sam. 2:6. What +canst thou reply to all this? Wilt +thou be impatient, and fight against +God? +</p> + +<p> +3. <emph>Secondly</emph>, 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? +</p> + +<p> +4. <emph>Thirdly</emph>, 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: <q>When we are +judged, we are chastened of the Lord, +that we should not be condemned +<pb n='327'/><anchor id='Pg327'/> +with the world.</q> 1 Cor. 11:32. Whosoever, +therefore, is impatient, and +murmurs against God, accuses him of +injustice, and calls his righteousness +in question; and yet <q>the Lord is +righteous in all his ways, and holy in +all his works.</q> Ps. 145:17. <q>Righteous +art thou, O Lord, and upright +are thy judgments.</q> Ps. 119:137. +</p> + +<p> +5. <emph>Fourthly</emph>, 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. +</p> + +<p> +6. <emph>Fifthly</emph>, 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, <q>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.</q> 2 Sam. 15:25. Consider +also the cases of Job, and the +holy Apostles and Martyrs. +</p> + +<p> +7. <emph>Sixthly</emph>, 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: <q>for the +mercy of the Lord is from everlasting +to everlasting upon them that fear +him.</q> 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. +</p> + +<p> +8. The <emph>seventh</emph> support of patience +is found in the truth and promise of +God. <q>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.</q> Isa. +30:18. See also Ps. 25:3; Lam. 3:25. +<q>Blessed is the man that endureth +temptation; for when he is tried, he +shall receive the crown of life.</q> Jam. +1:12. +</p> + +<p> +9. <emph>Eighthly</emph>, 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. +</p> + +<p> +10. <emph>Ninthly</emph>, for the sake of our own +advantage. For, first, we learn many +great and useful lessons under the discipline +of the cross. <q>Patience worketh +<pb n='328'/><anchor id='Pg328'/> +experience</q> (Rom. 5:4), saith St. +Paul. Secondly, patience breaks the +violence of our sufferings; upon which +account our blessed Lord promises <emph>rest</emph> +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. +</p> + +<p> +11. <emph>Tenth</emph>, 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, +<q>Blessed are the meek; for they shall +inherit the earth.</q> Matt. 5:5. And, +by consequence, cursed are the impatient, +for they shall be disinherited. +</p> + +<p> +12. <emph>Eleventh</emph>, 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 <emph>there</emph>, 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, <q>He that is slow to anger, +is better than the mighty.</q> Prov. 16:32. +</p> + +<p> +13. <emph>Twelfth</emph>, 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, <q>All things work together +for good to them that love God.</q> Rom. +8:28. +</p> + +<p> +14. <emph>Lastly</emph>, consider how light thy +afflictions are when compared with +<q>the glory that shall be revealed in +us.</q> 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: <q>Though now for a season ye +are in heaviness;—yet ye rejoice with +joy unspeakable and full of glory.</q> +1 Pet. 1:6, 8. +</p> + +<p> +THE BENEFITS OF THE CROSS. +</p> + +<p> +<anchor id='Book_II_Chapter_XLVI_Section_15'/> +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 +<pb n='329'/><anchor id='Pg329'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XLVII.</head> +<head type='sub'>Sentences, And Examples Of Patience And Consolation.</head> + +<quote rend='display'> +<hi rend='italic'>We must through much tribulation enter into +the kingdom of God.</hi>—<hi rend='smallcaps'>Acts</hi> 14:22. +</quote> + +<p> +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. +</p> + +<div> +<head>I. Some Sentences And Testimonies +Of Scripture.</head> + +<p> +<anchor id='Book_II_Chapter_XLVII_Section_2'/> +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 <emph>meekness</emph> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XLVII_Section_3'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_XLVII_Section_4'/> +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 +<pb n='330'/><anchor id='Pg330'/> +whole world, are fighting continually. +Hence it is said, <q>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.</q> Rev. 12:17. To this also +may be referred the following: <q>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</q> (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. +</p> + +<p> +5. <q>Ye shall be hated of all men, for +my name's sake.</q> 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. +</p> + +<p> +6. Concerning religious persecutions, +our blessed Saviour prophesies, <q>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.</q> Luke 21:12, 19. +</p> + +<p> +7. <q>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.</q> John 15:18, 19, 20. +</p> + +<p> +8. <q>They shall put you out of the +synagogues; yea, the time cometh that +whosoever killeth you, will think that +he doeth God service.</q> John 16:2. +</p> + +<p> +9. When St. Paul had been stoned +at Lystra, but encouraged by the discourses +of the disciples, <q>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.</q> Acts +14:22. +</p> + +<p> +10. <q>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.</q> 2 Cor. 4:8. +</p> + +<p> +11. <q>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.</q> 2 Tim. 2:3, 5, 12. <q>All that will +live godly in Christ Jesus, shall suffer +persecution.</q> 2 Tim. 3:12. +</p> + +<p> +12. <q>Ye have need of patience, that +after ye have done the will of God, ye +might receive the promise.</q> Heb. 10: +36. +</p> + +<p> +13. <q>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.</q> Heb. 12:1-3. +</p> + +<p> +14. <q>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.</q> 1 +Peter 1:6, 7. +</p> + +<p> +15. <q>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.</q> +Rev. 3:10. <q>Be thou faithful unto +death, and I will give thee a crown of +life.</q> Rev. 2:10. +</p> + +</div> + +<pb n='331'/><anchor id='Pg331'/> + +<div> +<head>II. Examples Of Patience.</head> + +<p> +<anchor id='Book_II_Chapter_XLVII_Section_16'/> +16. Abraham suffered many things +from the Chaldeans, Canaanites, and +Egyptians. <q>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.</q> Acts +7:4-6. <q>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.</q> Heb. 11:8, 9. +<q>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.</q> 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. +<q>By his strength he had power +with God; yea, he had power over the +angel, and prevailed; he wept and +made supplication unto him.</q> Hosea +12:3, 4. He saith unto Pharaoh, +<q>The days of the years of my pilgrimage +are a hundred and thirty years; +few and evil.</q> Gen. 47:9. <q>Ye have +heard of the patience of Job, and have +seen the end of the Lord.</q> Jam. 5:11. +Moses was meek, and afflicted above +all the men that were upon the face of +the earth. Numb. 12:3. He <q>chose +rather to suffer affliction with the +people of God, than to enjoy the pleasures +of sin for a season.</q> Heb. 11:25. +How many afflictions did David suffer, +who was a type of Christ! <q>O Lord +my God, in thee do I put my trust; +save me from all them that persecute +me, and deliver me.</q> Ps. 7:1. <q>Lord, +thou hast heard the desire of the humble.</q> +Ps. 10:17. Solomon's motto was, +<q>The fear of the Lord is the instruction +of wisdom; and before (the) +honor (that is, of the next world) is +humility.</q> 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. +</p> + +</div> + +<div> +<head>III. Consolations.</head> + +<p> +<anchor id='Book_II_Chapter_XLVII_Section_17'/> +17. <q>Blessed are they that mourn; +for they shall be comforted.</q> Matt. 5:4. +<q>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.</q> 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, <q>We glory in tribulations; +knowing that tribulation worketh +<pb n='332'/><anchor id='Pg332'/> +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.</q> Rom. 5:3, 4, 5. <q>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.</q> +James 1:12. <q>Who shall separate us +from the love of Christ?</q>—<q>All things +work together for good to them that +love God.</q> Rom. 8:35, 28. <q>In the +world ye shall have tribulation; but +be of good cheer; I have overcome +the world.</q> John 16:23. <q>I have +fought a good fight.</q> 2 Tim. 4:7. +</p> + +</div> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XLVIII'/> +<head>Chapter XLVIII.</head> +<head type='sub'>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.</head> + +<p> +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: <q><hi rend='italic'>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.</hi></q> +2 Cor. 1:3-7. +</p> + +<p> +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. +</p> + +<p> +3. The first is, because God is the +<emph>Father of mercies</emph>, 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 <emph>father</emph> carries in it +such a treasure of comfort, as abundantly +outweighs all the miseries of +human life. And to illustrate this +<pb n='333'/><anchor id='Pg333'/> +yet more perfectly, St. Paul, by a +most significant epithet, calls him, <emph>the +Father of mercies</emph>; 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. +</p> + +<p> +4. The second argument is contained +in this expression, <emph>the God of all comfort</emph>; +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. +</p> + +<p> +5. The third argument is, the example +of St. Paul, and all the saints. +<q>God,</q> saith he, <q>comforteth us in all +our tribulation.</q> 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. +</p> + +<p> +6. The fourth is expressed in these +words, <q>That we may be able to comfort +them which are in any trouble, +by the comfort wherewith we ourselves +are comforted of God.</q> 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, +<q>Whatsoever things were written +aforetime, were written for our learning, +that we, through patience and +comfort of the Scriptures, might have +hope.</q> 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, <q>that all the sons +of Adam, from the day of their birth, +find it full of trouble and unquietness, +fear, anger, and strife;</q> yet, if to this +state of trouble and misery we oppose +the glories of the eternal kingdom +<pb n='334'/><anchor id='Pg334'/> +(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. <q>The river of God is full of +water,</q> saith David (Ps. 65:9), so +full that no man can empty it. Therefore, +God calls himself <q>The fountain +of living waters.</q> Jer. 2:13. And so +in Ps. 36:9, <q>With thee is the fountain +of life; in thy light shall we see +light.</q> Who, then, can think that +the fountain of sin and death more +abounds with affliction than the fountain +of life with comforts? +</p> + +<p> +7. The fifth ground of comfort is +that the apostle calls the cross of the +faithful, <q>the sufferings of Christ.</q> +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, <q>Saul, Saul, why persecutest +thou me?</q> Acts 9:4. 3. Because +we are born anew of Christ, and he is +our <q>everlasting Father.</q> 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? +</p> + +<p> +8. The sixth ground of consolation, +the Apostle deduces from Jesus Christ, +the spring and foundation of all comfort, +in these words: <q>Our consolation +aboundeth by Christ.</q> 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, <q>Where sin abounded +grace did much more abound.</q> Rom. +5:20. <q>For it pleased the Father, +that in Christ should all fulness dwell.</q> +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 +<pb n='335'/><anchor id='Pg335'/> +flowing from Christ, are greater than +any crosses and sorrows which we +endure. +</p> + +<p> +9. The seventh comfort which the +Apostle mentions, is the glory of +Christ: hence he says, <q>As ye are +partakers of his sufferings, so shall ye +be also of the consolation.</q> 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, <q>The head +of the church which is his body, the +fulness of him that filleth all in all.</q> +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 <q>reckon the sufferings of this present +time to be worthy to be compared +with the glory that shall be revealed +in us.</q> Rom. 8:18. +</p> + +<p> +<anchor id='Book_II_Chapter_XLVIII_Section_10'/> +10. It now remains that we speak +of the five means, by which we may +be partakers of these comforts. +</p> + +<p> +11. The first is, <emph>true repentance and +knowledge of sin</emph>. Without this, the soul +is not capable of comfort; according +to that saying of Christ, <q>They that +be whole need not a physician, but +they that are sick.</q> 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. +</p> + +<p> +12. The second means, is <emph>faith</emph>, 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, <q>I will not let thee +go, except thou bless me.</q> Gen. 32:26. +It is faith which in Christ Jesus overcometh +sin, death, the world, the devil, +and all misery. For <q>all things are +possible to him that believeth.</q> Mark +9:23. And he that believeth shall see +the glory of God. John 11:40. +</p> + +<p> +<anchor id='Book_II_Chapter_XLVIII_Section_13'/> +13. The third means, is <emph>prayer</emph>, 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. +<q>When I cried, thou answeredst me, +and strengthenedst me with strength +in my soul.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XLVIII_Section_14'/> +14. The fourth means of obtaining +<pb n='336'/><anchor id='Pg336'/> +divine consolation is, <emph>praising God</emph>, +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 <q>behold the face of +the Father which is in heaven</q> (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, <q>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.</q> 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. +</p> + +<p> +15. The last sure and certain means +of receiving divine consolation, is a +diligent reading, hearing, and meditating +on the Word of God. <q>For whatsoever +things were written, were written +for our learning, that we through +patience and comfort of the Scriptures +might have hope.</q> Rom. 15:4. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_XLIX'/> +<head>Chapter XLIX.</head> +<head type='sub'>The Truth Of God And The Certainty Of His Promises, Ought To Dispose +Us To Patience.</head> + +<quote rend='display'> +<hi rend='italic'>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?</hi>—<hi rend='smallcaps'>Micah</hi> 7:7-10. +</quote> + +<p> +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): <q>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 +<pb n='337'/><anchor id='Pg337'/> +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.</q> +</p> + +<p> +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. +</p> + +<p> +3. Something similar to this, is the +complaint of the prophet Micah: +<q>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.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_XLIX_Section_4'/> +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, <q>Therefore +I will look unto the Lord: I will +wait for the God of my salvation!</q> +That is his first comfort. The second +is, <q>My God will hear me.</q> The +third is, <q>Rejoice not against me, O +mine enemy. When I fall, I shall +arise.</q> The fourth is, <q>When I sit +in darkness, the Lord shall be a light +unto me.</q> The fifth is, <q>I will bear +the indignation of the Lord, because +I have sinned against him, until he +plead my cause, and execute judgment +for me.</q> The sixth is, <q>He will +bring me forth to the light, and I shall +behold his righteousness.</q> The seventh +is, <q>Then she that is mine enemy +shall see it, and shame shall cover +her.</q> +</p> + +<p> +5. First, he says, <q>I will look unto +the Lord: I will wait for the God of +my salvation.</q> 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: <q>I believe in God +the Father Almighty, Maker of heaven +and earth;</q> 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 <q>who +worketh salvation in the midst of the +earth</q> (Ps. 74:12), and who alone +<pb n='338'/><anchor id='Pg338'/> +can and will deliver us according to +Psalm 123: <q>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.</q> +</p> + +<p> +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, <q>I will +look unto the Lord;</q> but we must add, +<q>and wait for the God of my salvation.</q> +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, <q>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?</q> He concludes +his prayer with these words: +<q>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.</q> Ps. 27:1, 14. +So Psalm 130:5, 6: <q>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.</q> <q>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.</q> Habak. +2:3. But if the sorrowing soul shall +say: <q>Alas, I have waited a great +while!</q> 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 <q>the +peaceable fruit of righteousness.</q> Heb. +12:11. For St. Paul affirms, <q>that +hope maketh not ashamed</q> (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, <q>Let none that wait on thee be +ashamed.</q> Psalm 25:3. <q>They looked +unto him and were lightened; and +their faces were not ashamed.</q> Ps. 34:5. +<q>In thee, O Lord, do I put my +trust; let me never be ashamed.</q> Ps. +31:1. <q>The expectation of the poor +shall not perish forever.</q> Ps. 9:18. +</p> + +<p> +<anchor id='Book_II_Chapter_XLIX_Section_7'/> +7. The second consolation is, that God +will certainly hear our prayers: <q>The +Lord hath heard the voice of my weeping. +The Lord hath heard my supplication; +the Lord will receive my +prayer.</q> Ps. 6:8, 9. <q>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.</q> Ps. 18:6. <q>This +poor man cried, and the Lord heard +him, and saved him out of all his +troubles. The eyes of the Lord are +<pb n='339'/><anchor id='Pg339'/> +upon the righteous, and his ears are +open unto their cry.</q> Ps. 34:6, 15. +<q>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.</q> Ps. 91:14, 15. <q>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.</q> Ps. 65:2, 5. But if thou shalt +say in thine heart, <q>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,</q> I answer, out of Rom. 3:23—<q>All +have sinned, and come short of +the glory of God;</q> but are heard and +accepted through grace, by repentance +and faith. <q>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.</q> Ps. 145:18, 19. <q>He +will regard the prayer of the destitute, +and not despise their prayer. This +shall be written for the generations +to come.</q> Ps. 102:17, 18. +</p> + +<p> +8. The third consolation is contained +in these words: <q>Rejoice not against +me, O mine enemy! when I fall, I +shall arise.</q> 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, <q>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.</q> Lam. 3:31, 32, +33. <q>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.</q> 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. <q>Thou hast turned for me +my mourning into dancing; thou hast +put off my sackcloth, and girded me +with gladness.</q> Ps. 30:11. <q>The Lord +upholdeth all that fall; and raiseth up +all those that be bowed down.</q> Psalm +145:14. <q>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.</q> +Isa. 54:8. <q>It is of the Lord's +mercies that we are not consumed, because +his compassions fail not. They +are new every morning.</q> Lam. 3:22, +23. +</p> + +<p> +9. The fourth consolation is contained +in these words: <q>When I sit in +darkness, the Lord shall be a light +unto me.</q> By <emph>darkness</emph>, 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, <q>Light is sown for the righteous, +and gladness for the upright in heart.</q> +<pb n='340'/><anchor id='Pg340'/> +Ps. 97:11. <q>Unto the upright there +ariseth light in the darkness; he is +gracious, and full of compassion, and +righteous.</q> Ps. 112:4. +</p> + +<p> +10. The fifth consolation is this: <q>I +will bear the indignation of the Lord, +because I have sinned against him, +until he plead my cause, and execute +judgment for me.</q> 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, <q>the indignation of the +Lord.</q> Blessed is he that beareth +this affliction with patience, and receiveth +it no otherwise than as coming +from God himself. <q>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.</q> Ps. 94:12, 13. +<q>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.</q> Lam. 3:27-30. +This was truly the case of David, +who might properly say, <q>I will bear +the anger of the Lord, because I have +sinned against him.</q> For thus he +speaks, when he commanded Zadok +to carry back the ark of God. <q>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.</q> +2 Sam. 15:25, 26. And when Shimei +cursed him, he humbly acknowledges +the appointment and permission of +God, saying, <q>Let him alone, and let +him curse; for the Lord hath bidden +him.</q> 2 Sam. 16:11. <q>Fret not +(therefore) thyself because of evil-doers. +Put thy trust in God.</q> Psalm +37:1, 5. +</p> + +<p> +11. The sixth consolation is, <q>He +will bring me forth to the light, and I +shall behold his righteousness.</q> 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. +</p> + +<p> +12. The seventh consolation is, +<q>Then she that is mine enemy shall +see it, and shame shall cover her.</q> +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 +<pb n='341'/><anchor id='Pg341'/> +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. <q>It is a +righteous thing with God to recompense +tribulation to them that trouble +you: and to you who are troubled, +rest.</q> 2 Thess. 1:6, 7. <q>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.</q> Job 31:29, 30. +<q>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.</q> Matt. 5:44, 45. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_L'/> +<head>Chapter L.</head> +<head type='sub'>Showing How Hope Is Tested In Seasons Of Adversity; It Maketh Not +Ashamed.</head> + +<quote rend='display'> +<hi rend='italic'>Thou shalt know that I am the Lord; for +they shall not be ashamed that wait for me.</hi>—<hi rend='smallcaps'>Isa.</hi> +49:23. +</quote> + + +<p> +<anchor id='Book_II_Chapter_L_Section_1'/> +As <emph>faith</emph> 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 <emph>hope</emph> 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. +</p> + +<p> +2. Of this hope St. Paul says, that +it <q>maketh not ashamed</q> (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 <q>his house is built upon a rock.</q> +Matt. 7:25. +</p> + +<p> +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. <q>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.</q> Ps. 125:1, 2. +</p> + +<p> +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; +<pb n='342'/><anchor id='Pg342'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +7. Hence hope is a <emph>militant</emph> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_L_Section_8'/> +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, <q>Hope that is seen, +is not hope; for what a man seeth, +why doth he yet hope for?</q> 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. +</p> + +<p> +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. +<pb n='343'/><anchor id='Pg343'/> +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, <q>All is vanity</q> +(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. +</p> + +<p> +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 <q>we must hope, even +against hope</q> (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 <q>to +be conformed to the image of the Son +of God.</q> Rom. 8:29. This is the +truest test or probation of the Christian's +hope. +</p> + +<p> +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 <q>hope which +maketh not ashamed.</q> 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 <q>a +brand plucked out of the fire</q> (Zech. +3:2); <q>or like a piece of an ear taken +out of the mouth of the lion.</q> 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 <q>unutterable +groanings</q> which St. Paul +mentions. Rom. 8:26. +</p> + +<p> +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, +<pb n='344'/><anchor id='Pg344'/> +like a beautiful jewel set in the purest +gold; so that nothing remains of which +the proud man can boast. +</p> + +<p> +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 +<q>maketh us not ashamed.</q> 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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_LI'/> +<head>Chapter LI.</head> +<head type='sub'>Comfort For Those That Are Weak In Faith.</head> + +<quote rend='display'> +<hi rend='italic'>A bruised reed shall he not break, and the smoking +flax shall he not quench.</hi>—<hi rend='smallcaps'>Isaiah</hi> 42:3. +</quote> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_LI_Section_2'/> +2. (1) We must carefully remember, +that faith is not of ourselves, but +is the gift and work of God; <q>This is +the work of God, that ye believe on +him whom he hath sent.</q> <q>No man +can come to me, except the Father +which hath sent me, draw him.</q> John +<pb n='345'/><anchor id='Pg345'/> +6:29, 44. <q>Who believe, according +to the working of his mighty power.</q> +Ephes. 1:19. <q>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.</q> +Ephes. 2:8. <q>Let us run with patience +the race that is set before us, +looking unto Jesus, the author and +finisher of our faith.</q> Heb. 12:1, 2. +<q>The love of God is shed abroad in +our hearts by the Holy Ghost, which +is given unto us.</q> Rom. 5:5. <q>We +have the first fruits of the Spirit, +which helpeth our infirmities.</q> 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: <q>My grace is sufficient +for thee.</q> 2 Cor. 12:9. <q>A man can +receive nothing, except it be given him +from heaven.</q> John 3:27. +</p> + +<p> +<anchor id='Book_II_Chapter_LI_Section_3'/> +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, <q>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.</q> Phil. 3:12. As if he had said, +<q>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.</q> Let us, considering these +things, bear patiently the infirmities +of our nature, till we can attain to +perfection. +</p> + +<p> +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: +<q>A bruised reed shall he not break, +and the smoking flax shall he not +quench.</q> Isaiah 43:3. <q>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.</q> Isaiah 25:4. <q>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.</q> Isaiah 35:3, 4. <q>He giveth +power to the faint; and to them that +have no might, he increaseth strength.</q> +Isaiah 40:29. <q>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.</q> +Isaiah 50:4. <q>I revive the spirit of +the humble, and the heart of the contrite +ones.</q> Isaiah 57:15. <q>The Lord +hath sent me to preach good tidings +unto the meek, to bind up the brokenhearted,</q> +and to comfort all that +mourn. Isaiah 61:1. In this sense +we may understand that passage in +Exod. 34:26. <q>Thou shalt not seethe +a kid in his mother's milk;</q> 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 +<pb n='346'/><anchor id='Pg346'/> +pieces. <q>I have satiated the weary +soul, and I have replenished every sorrowful +soul.</q> Jer. 31:25. They that +labor under the weakness of faith, are +the poor in spirit, to whom the blessing +is promised, <q>Blessed are the poor +in spirit.</q> 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, <q>They that be whole +need not a physician, but they that +are sick.</q> Matt. 9:12. <q>Him that is +weak in the faith receive ye, but not +to doubtful disputations.</q> Rom. 14:1. +<q>To the weak became I as weak, that +I might gain the weak.</q> 1 Cor. 9:22. +<q>I will bind up that which was broken, +and will strengthen that which +was sick.</q> Ezek. 34:16. <q>Him that +cometh to me, I will in no wise cast +out.</q> 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, <q>If thou canst believe, +all things are possible to him that believeth;</q> +answered with tears, <q>Lord, +I believe; help thou mine unbelief!</q> +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, <q>Comfort the feeble-minded, +support the weak, be patient +towards all men.</q> 1 Thess. 5:14. +</p> + +<p> +5. (4) God has, indeed, the greatest +concern for those that are weak in faith. +Our Lord himself tells us, <q>They that +be (strong and) whole need not a physician, +but they that are sick (and +weak).</q> 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. +</p> + +<p> +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 <q>to will,</q> 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 <emph>the will</emph>, will also give us the +power <emph>to do</emph>. Phil. 1:6; 2:13. +</p> + +<p> +7. (6) God is so compassionate to +devout prayers and desires, that he +never disappoints the hopes of those +that trust in him. <q>Lord, thou hast +heard the desire of the humble: thou +wilt prepare their heart, thou wilt +cause thine ear to hear.</q> Ps. 10:17; +9:18. Wherefore, thy faith is as great +as thy desire of obtaining it. <q>For +God trieth the hearts and reins.</q> Ps. +7:9. <q>Because he hath set his love +upon me, therefore will I deliver him.</q> +Ps. 91:14. +</p> + +<p> +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. <q>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.</q> 2 Cor. 12:9. Let +this be thy comfort when thou laborest +under weakness of faith. +</p> + +<p> +<anchor id='Book_II_Chapter_LI_Section_9'/> +9. (8) Faith, though it be ever so +weak, is still faith. For our salvation +<pb n='347'/><anchor id='Pg347'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_LI_Section_10'/> +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 <q>the father of the faithful</q> +(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 <q>he was +cut off from before His eyes.</q> 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. +</p> + +<p> +11. (10) He that complains of the +weakness of his faith, shows plainly, +that faith is striving and struggling +within him, and a <emph>striving faith</emph> 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 +<pb n='348'/><anchor id='Pg348'/> +striving. Here let the languishing +soul call to mind that comfortable assurance +given us, that <q>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.</q> 1 Cor. 10:13. +<q>God giveth power to the faint, and +to them that have no might he increaseth +strength.</q> Isa. 40:29. +</p> + +<p> +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, <q>In +all places where I record my name, I +will come unto thee, and I will bless +thee.</q> 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. +<q>Our life,</q> and the strength of our +faith, are <q>hid with Christ in God</q> +(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 <q>greater is he that is in +thee, than he that is in the world.</q> 1 +John 4:4. +</p> + +<p> +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, <q>I have prayed for thee that +thy faith fail not</q> (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, <q>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.</q> John 17:11, 20. So also we +are told, <q>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.</q> 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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_LI_Section_15'/> +15. (14) God, who has wrought the +beginning of faith in us, has graciously +promised, that he will <q>perform +it until the day of Jesus Christ</q> +(Phil. 1:6); that he will <q>stablish, +strengthen, settle us</q> (1 Pet. 5:10); +and that we shall be <q>kept by the +power of God through faith unto salvation, +<pb n='349'/><anchor id='Pg349'/> +receiving the end of our faith, +even the salvation of our souls.</q> 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 +<emph>Author</emph>, but also, the <emph>Finisher</emph> of our +faith. And Christ himself tells us: +<q>No man shall pluck my sheep out of +my hand.</q> John 10:28. +</p> + +<p> +<anchor id='Book_II_Chapter_LI_Section_16'/> +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. <q>Lord, increase our faith</q> +(Luke 17:5), said the disciples. <q>Lord, +help thou mine unbelief.</q> Mark 9:24. +Moreover, God has promised <q>his Holy +Spirit to them that ask him.</q> Luke +11:13. <q>The Spirit also helpeth our +infirmities.</q> 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. +</p> + +<p> +17. (16) Lastly. Our faith is founded +on God's eternal love to us, <q>Whom +he did predestinate, them he also justified.</q> +Rom. 8:30. But we are justified +by faith alone in Christ Jesus. +Rom. 3:28. <q>God hath chosen us to +salvation, through sanctification of the +Spirit, and belief of the truth.</q> 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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_LII'/> +<head>Chapter LII.</head> +<head type='sub'>Comforting Instructions For Those That Are Laboring Under Great +Temptations In Spirit.</head> + +<quote rend='display'> +<hi rend='italic'>I have chosen thee in the +furnace of affliction.</hi>—<hi rend='smallcaps'>Isa.</hi> 48:10. +</quote> + +<p> +It is an undoubted truth that all +spiritual sorrow proceeds from +God. For <q>the Lord killeth, and +maketh alive: he bringeth down to +the grave, and bringeth up.</q> 1 Sam. +2:6, 7. By the <q>grave</q> 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, <q>My soul refused to +be comforted.</q> Ps. 77:2. And well +it might, when both the Scripture and +God himself were withholden from +him. This is that <q>grave</q> into which +God brings the soul. Here it finds no +<pb n='350'/><anchor id='Pg350'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_LII_Section_2'/> +2. In this grave or shadow of death, +we find our Lord Jesus Christ, when +<q>his soul was exceeding sorrowful +even unto death; and in his agony +his sweat was, as it were, great drops +of blood.</q> 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, <q>My +God, my God, why hast thou forsaken +me!</q> 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 <emph>human nature</emph> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_LII_Section_4'/> +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—<q>Like +a crane or a swallow, +so did I chatter: I did mourn as a +dove.</q> Isa. 38:14. And Job's—<q>I +cry unto thee, and thou dost not hear +me: I stand up, and thou regardest +me not.</q> Job 7:3; 30:20. And so +again, <q>If I had called, and he had +answered me; yet would I not believe +that he had hearkened unto my voice.</q> +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 <q>their Redeemer +liveth</q> (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 +<pb n='351'/><anchor id='Pg351'/> +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 <emph>lost</emph>; 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, <q>O how willingly +would I believe, if it would but +please God to give me the power!</q> +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 <emph>nothing</emph>, 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. +</p> + +<p> +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, +</p> + +<p> +<anchor id='Book_II_Chapter_LII_Section_6'/> +6. (2) Let us call to mind that noble +saying of Jeremiah, <q>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.</q> +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: <q>These things hast thou +hid in thine heart: I know that this is +with thee.</q> Job 10:13. +</p> + +<p> +<anchor id='Book_II_Chapter_LII_Section_7'/> +7. Having thus discovered the <emph>origin</emph> +<pb n='352'/><anchor id='Pg352'/> +of this spiritual affliction, let us next +inquire into the <emph>reasons</emph> why God sends +it upon us. +</p> + +<p> +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. <q>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.</q> +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='353'/><anchor id='Pg353'/> +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. +</p> + +<p> +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. +</p> + +<p> +12. Thirdly, our deliverance is so certain, +that we have not the least reason +to doubt of it; for <q>though the Lord +cause grief, yet will he have compassion, +according to the multitude of his +mercies.</q> 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 <emph>one</emph> 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, <q>I will sing of the +mercies of the Lord for ever.</q> Be +thou confident, therefore, and believe +that God will also in due time comfort +thee with the same consolation. +<pb n='354'/><anchor id='Pg354'/> +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, +<q>There is no help for thee in +thy God.</q> Ps. 3:2. +</p> + +<p> +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. <q>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.</q> Micah 7:9. Where +God afflicteth, it is in no man's power +to comfort. <q>The Lord killeth, and +maketh alive; he bringeth down to +the grave, and bringeth up.</q> 1 Sam. +2:6. +</p> + +<p> +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, <q>if our heart +condemn us, God is greater than our +heart</q> (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. <q>To +this man will I look, even to him that +is poor and of a contrite spirit.</q> Isa. +66:2. <q>I have chosen thee in the +furnace of affliction.</q> Isa. 48:10. +</p> + +<p> +<anchor id='Book_II_Chapter_LII_Section_15'/> +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, +<q>How long wilt thou forget me, O +Lord? for ever?</q> Ps. 13:1. And did +God forsake him in his troubles? No; +for he adds, <q>I have trusted in thy +mercy; my heart shall rejoice in thy +salvation!</q> Ver. 5. He complains, +<q>Hath God forgotten to be gracious?</q> +Ps. 77:9. But did God leave him in +this extremity? No, certainly, for after +his deliverance he adds, <q>I will +remember the years of the right hand +of the Most High.</q> Ver. 10. Thus +when God discovered himself in terrors +to Jeremiah, he prays, <q>Be not +a terror unto me!</q> (Jer. 17:17), but +immediately adds, <q>Thou art my hope +in the day of evil.</q> Did not Jesus +Christ himself cry out, <q>My God, my +God, why hast thou forsaken me?</q> +Ps. 22:1. But was he forsaken of +God? No; for he adds, <q>I will declare +thy name unto my brethren</q> +(Ps. 22:22): and <q>I shall not die, but +live, and declare the works of the +Lord.</q> Ps. 118:17. +</p> + +<p> +16. Thou also, after this example of +thy Saviour, must be content to drink +<pb n='355'/><anchor id='Pg355'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_LIII'/> +<head>Chapter LIII.</head> +<head type='sub'>Consolations For Those Who Labor Under Great Spiritual +Temptations.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Isa.</hi> 41:17. +</quote> + +<p> +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, <q>My soul is full of +troubles; and my life draweth nigh +unto the grave.</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_LIII_Section_2'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_LIII_Section_3'/> +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, +<q>The angel of the Lord encampeth +round about them that fear him, and +delivereth them.</q> Ps. 34:7. And Zechariah, +<q>I, the Lord, will be unto her +a wall of fire round about.</q> Zech. 2:5. +So David prays, <q>Keep me as the apple +of the eye.</q> Ps. 17:8. And he +acknowledges God to be the author +of all the heavy trials of his spirit: +<q>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.</q> Ps. 88:6, +7. So likewise, <q>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.</q> Ps. 71:20. Agreeable to which +is the song of Hannah, <q>The Lord +killeth, and maketh alive; he bringeth +down to the grave, and bringeth up.</q> +1 Sam. 2:6. For as the Son of God +<pb n='356'/><anchor id='Pg356'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_LIII_Section_4'/> +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 <q>all things work together for +good, to them that love God.</q> Rom. +8:28. There are, however, some reasons +revealed, why God suffers his beloved +children to fall into temptations +so bitter. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +7. Thirdly, That we may be conformed +to the image of Christ. Rom. +8:29. +</p> + +<p> +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, <q>by vexation (or +temptation) only we shall understand +the report</q> (or word). Isa. 28:19. +</p> + +<p> +9. Fifthly, That we may learn to +exercise faith, hope, charity, humility, +and patience, that so <q>the trial of our +faith may be found much more precious +than gold that perisheth, though +it be tried with fire.</q> 1 Pet. 1:7. +</p> + +<p> +10. Sixthly, That we may afterwards +have a more lively perception +of the divine comforts, even as St. +Paul says, <q>As the sufferings of Christ +abound in us, so our consolation also +aboundeth by Christ.</q> 2 Cor. 1:5. +</p> + +<p> +11. Seventhly, That we may obtain +<pb n='357'/><anchor id='Pg357'/> +greater degrees of glory in the life to +come, according to Rom. 8:17: <q>If +so be that we suffer with him, that we +may be also glorified together.</q> +</p> + +<p> +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 +<q>the very hairs of our head are all +numbered</q> (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. +</p> + +<p> +<anchor id='Book_II_Chapter_LIII_Section_13'/> +13. (2) These trials are not to be +looked upon as tokens of God's <emph>anger</emph>, +but rather of his infinite <emph>mercy</emph>, since +he is hereby fitting us to be partakers +with them who have through many +temptations entered into glory. Such +was David, who complains, <q>The sorrows +of death compassed me.</q> 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: +<q>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.</q> +Job 6:2, 3. And <q>My soul chooseth +strangling, and death, rather than my +life.</q> Job 7:15. Thus St. Paul was +buffeted by <q>the messenger of Satan.</q> +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, <q>My +God, my God, why hast thou forsaken +me?</q> Matt. 27:46. +</p> + +<p> +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, <q>I fill up that which +<pb n='358'/><anchor id='Pg358'/> +is behind of the afflictions of Christ in +my flesh</q> (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 <q>the sufferings +of this present time are not +worthy to be compared with the glory +which shall be revealed in us.</q> 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. +</p> + +<p> +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, <q>The prince of this +world cometh, and hath nothing in +me.</q> John 14:30. And, <q>Be of good +cheer; I have overcome the world.</q> +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, +<q>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.</q> 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: <q>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,</q> then take courage, +and answer boldly: <q>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</q> (1 Cor. 6:3), +yea, prince of this world, thou art +judged already by the Son of God. +John 16:11. +</p> + +<p> +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. +</p> + +<pb n='359'/><anchor id='Pg359'/> + +<p> +17. (5) We ought to be comforted, +if we find but <emph>one single aspiration of +our hearts towards God</emph>, 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, <q>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.</q> Isa. 41:17. +</p> + +<p> +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 +<q>greater is he that is in us, than he +that is in the world.</q> 1 John 4:4. +<q>Fear thou not, for I am with thee.</q> +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: +<q>Strengthen ye the weak hands, and +confirm the feeble knees. Say to them +that are of a fearful heart, Be strong, +fear not.</q> Isa. 35:3, 4. And God +tells us that <q>his strength is made +perfect in weakness;</q> which induced +St. Paul to say, <q>When I am weak, +then am I strong.</q> 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, <q>My grace is sufficient +for thee.</q> 2 Cor. 12:7-9. +</p> + +<p> +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, <q>whom +he has thus chosen in the furnace of +affliction</q> (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 +<pb n='360'/><anchor id='Pg360'/> +great comfort to us, and persuade us +that when the hour of trial is ended, +the season of joy and redemption will +quickly follow. <q>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.</q> Job +5:17-19; Micah 7:9. Let no man, +therefore, faint under tribulation, but +bear <q>the indignation of the Lord</q> +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 +<q>light is sown for the righteous, and +gladness for the upright in heart!</q> +</p> + +<p> +<anchor id='Book_II_Chapter_LIII_Section_20'/> +20. (8) Tauler reckons these spiritual +afflictions and trials among the +singular gifts and favors of God, +speaking thus of them: <q>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.</q> Such sufferers as +these, Tauler calls <q>spiritual martyrs,</q> +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 +<pb n='361'/><anchor id='Pg361'/> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_LIV'/> +<head>Chapter LIV.</head> +<head type='sub'>Comforts Under Secret And Spiritual Temptations Of The Devil.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Luke</hi> 22:31, +32. +</quote> + +<p> +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, <q>Be +sober, be vigilant; because your adversary +the devil, as a roaring lion, walketh +about, seeking whom he may devour.</q> +Eph. 6:12, and Rev. 12:12, <q>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;</q> 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, <q>Watch and pray, +that ye enter not into temptation.</q> +Matt. 26:41. +</p> + +<p> +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 +<pb n='362'/><anchor id='Pg362'/> +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, <q>the fiery darts +of the wicked one.</q> 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. <emph>First</emph>, 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, <q>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.</q> 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, <q>My grace is +sufficient for thee.</q> +</p> + +<p> +3. The <emph>second</emph> ground of comfort is +contained in these words: <q>Satan +hath desired you.</q> 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, +<q>God is faithful, who will not suffer +you to be tempted above that ye are +able.</q> 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. +</p> + +<p> +4. The <emph>third</emph> consolation arises from +these words of our Lord: <q>I have +prayed for thee, that thy faith fail +not.</q> 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 +<pb n='363'/><anchor id='Pg363'/> +same faith, would conquer and triumph +over all her enemies. +</p> + +<p> +5. The <emph>fourth</emph> 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 <q>greater is he that +is in us, than he that is in the world.</q> +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 <q>the fulness of the Godhead dwelt +bodily</q> 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 <q>helpeth thine infirmities, +and maketh intercession for +thee with groanings that cannot be +uttered.</q> 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: <q>The Father shall give you +another Comforter, that he may abide +with you forever.</q> John 14:16. Lastly, +God has promised, that he will +dwell in the humble and contrite +heart: <q>I dwell with him that is of a +contrite and humble spirit.</q> Isa. 57:15; +66:2. And such, undoubtedly, +are all those who are tormented with +these temptations of Satan. +</p> + +<p> +6. The <emph>fifth</emph> ground of comfort, is +contained in our Saviour's promise: +<q>I have prayed for thee, that thy faith +fail not.</q> O divine comfort! as if our +Lord had said: <q>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.</q> 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 +<pb n='364'/><anchor id='Pg364'/> +our faith, however weak, is not extinct. +</p> + +<p> +7. Being once assured of this, we +may likewise certainly depend upon +victory; and this opens to us a <emph>sixth</emph> +fountain of comfort. To this, therefore, +refers that comfortable saying of +our Saviour: <q>The prince of this +world cometh, and hath nothing in +me.</q> John 14:30. <q>Be of good +cheer; I have overcome the world.</q> +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: <q>Be +strong in the Lord, and in the power +of his might.</q> Eph. 6:10. And, +<q>Thanks be to God, which giveth us +the victory through our Lord Jesus +Christ.</q> 1 Cor. 15:57. +</p> + +<p> +<anchor id='Book_II_Chapter_LIV_Section_8'/> +8. <emph>Seventhly</emph>, we ought to be comforted +by the examples of the saints, +who have also been cruelly tempted. +Of these our blessed Saviour speaks, +saying, <q>When thou art converted, +strengthen thy brethren.</q> 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: <q>Knowing that the same afflictions +are accomplished in your brethren +that are in the world.</q> 1 Peter +5:9. +</p> + +<p> +9. <emph>Lastly</emph>, 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. +</p> + +</div> + +<pb n='365'/><anchor id='Pg365'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_LV'/> +<head>Chapter LV.</head> +<head type='sub'>The Reasons For Which God Sometimes Delays His Comfort And +Assistance.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Hab.</hi> 2:3, 4. +</quote> + +<p> +In these words the Holy Spirit comforts +us, under the <emph>delays</emph> 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 <emph>his delaying</emph> +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, <emph>making haste to help us</emph>. +</p> + +<p> +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, <q>Learn of me; +for I am meek and lowly in heart; +and ye shall find rest unto your souls.</q> +Matt. 11:29. And, whereas, the prophet +adds, that <q>the just shall live +by his faith;</q> 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: <q>O +Lord, by these things men live, and +in all these things is the life of my +spirit.</q> 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 +<q>the just lives by faith;</q> that is, by +the grace of God, which he patiently +expects and waits for. +</p> + +<p> +3. (2) Solomon tells us: <q>To every +thing there is a season, and a time to +every purpose under heaven.</q> 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): <q>until +the time that his word came: the +word of the Lord tried him,</q> 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 +<pb n='366'/><anchor id='Pg366'/> +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. +</p> + +<p> +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, <q>It is +not for you to know the times or the +seasons, which the Father hath put in +his own power.</q> 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, <q>Is not this laid up in +store with me, and sealed up among +my treasures?</q> 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: <q>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.</q> 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. +</p> + +<p> +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: <q>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.</q> +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. <q>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.</q> Jas. +5:8, 9. +</p> + +</div> + +<pb n='367'/><anchor id='Pg367'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_LVI'/> +<head>Chapter LVI.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>Ought not Christ to have suffered these +things, and to enter into his glory?</hi>—<hi rend='smallcaps'>Luke</hi> 24:26. +</quote> + +<p> +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, <q>despised and +rejected of men; a man of sorrows, +and acquainted with grief.</q> Isa. 53:3. +There was no calamity incident to +human nature, which he did not suffer, +and, particularly, extreme poverty. +He says of himself, <q>The foxes have +holes, and the birds of the air have +nests; but the Son of man hath not +where to lay his head.</q> 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, <q>We did esteem him stricken, +smitten of God, and afflicted.</q> 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? +</p> + +<p> +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, <q>I am the light +of the world; he that followeth me +shall not walk in darkness, but shall +have the light of life.</q> John 8:12. +</p> + +<p> +<anchor id='Book_II_Chapter_LVI_Section_3'/> +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 +<pb n='368'/><anchor id='Pg368'/> +but as dross, that thou mightest win +Christ and be a partaker of his glory. +</p> + +<p> +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: +<q>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.</q> +Rev. 7:14, 15. Such are the proper +meditations for devout souls. Thus +we read of Moses, <q>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.</q> Heb. +11:24-26. +</p> + +<p> +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. <q>He that overcometh,</q> +saith the Lord, <q>the same shall be +clothed in white raiment; and I will +not blot out his name out of the book +of life.</q> Rev. 3:5. And what does St. +Paul say? <q>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.</q> 2 Tim. 4:7, 8. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_II_Chapter_LVII'/> +<head>Chapter LVII.</head> +<head type='sub'>Consolations Against The Fears Of Death.</head> + +<quote rend='display'> +<hi rend='italic'>Christ hath abolished death, and hath +brought life and immortality to light through the +gospel.</hi>—2 <hi rend='smallcaps'>Tim.</hi> 1:10. +</quote> + +<p> +This sentence is full of divine comfort +against the fears of temporal +death. For if <q>Christ hath abolished +death,</q> why should we fear it? And +if <q>life and immortality be brought to +light,</q> 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 <emph>Christ's sufferings and death, and +the fruits of them</emph>. The second, those +that arise from the consideration of +<emph>the vanity of the world</emph>. Each of these +parts shall comprehend seven arguments +of comfort. +</p> + +<pb n='369'/><anchor id='Pg369'/> + +<p> +<anchor id='Book_II_Chapter_LVII_Section_2'/> +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 <q>to have the power of +death</q> (Heb. 2:14); that is, to terrify +and torment the conscience with +hellish fears and terrors. This was +David's case, as he complains, <q>My +heart is sore pained within me; and +the terrors of death are fallen upon +me.</q> Ps. 55:4. So again, <q>The sorrows +of death compassed me, and the +floods of ungodly men made me afraid.</q> +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, +<q>Verily, verily, I say unto you, If a +man keep my sayings, he shall never +see death.</q> John 8:51. +</p> + +<p> +<anchor id='Book_II_Chapter_LVII_Section_3'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_LVII_Section_4'/> +4. For (1), the foundation of our +resurrection is the resurrection of Jesus +Christ, as he himself says, <q>Because +I live, ye shall live also.</q> John +14:19. <q>I am the resurrection and +the life; he that believeth in me, +though he were dead, yet shall he +live.</q> John 11:25. <q>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.</q> Job 19:25. <q>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.</q> 1 Cor. 15:21, 22. +</p> + +<p> +<anchor id='Book_II_Chapter_LVII_Section_5'/> +5. (2) This is also founded upon +God's veracity. <q>Thy dead men shall +live.</q> Isa. 26:19. <q>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.</q> +Ezek. 37:5, 12. <q>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.</q> +Dan. 12:2. <q>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.</q> John 5:25, 28, 29. +<q>And I saw the dead, both small and +great, stand before God.</q> Rev. 20:12. +</p> + +<p> +6. (3) It is also founded upon the +<pb n='370'/><anchor id='Pg370'/> +omnipotence and glory of Jesus Christ. +As in the resurrection of Lazarus, he +was glorified, when he cried out, <q>Lazarus, +come forth</q> (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. <q>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.</q> Hosea 13:14. +</p> + +<p> +7. (4) The divine justice is also engaged +for the confirmation of this +truth. As it has received fulfilment +in that sentence, <q>Thou shalt surely +die</q> (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. +</p> + +<p> +<anchor id='Book_II_Chapter_LVII_Section_8'/> +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). +</p> + +<p> +9. (6) Christ hath redeemed both +soul and body to everlasting life. +</p> + +<p> +10. (7) The beautiful parables derived +from nature, as the grain of +wheat, in John 12:24, claim attention. +The apostle says: <q>Thou fool, that +which thou sowest is not quickened +except it die,</q> etc. 1 Cor. 15:36, etc. +Upon this account, burying-places are, +in the German tongue, called <hi rend='italic'>God's +fields</hi> (<foreign lang='de' rend='italic'>Gottesacker</foreign>). +</p> + +<p> +<anchor id='Book_II_Chapter_LVII_Section_11'/> +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, <q>Behold, +I make all things new.</q> 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: <q>In thy +presence is fulness of joy; at thy right +hand there are pleasures for evermore.</q> +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 <q>an inheritance +incorruptible, and undefiled, and that +fadeth not away;</q> 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. +</p> + +<p> +<anchor id='Book_II_Chapter_LVII_Section_12'/> +12. The fourth consolation against +the fear of death, is prayer. So we +<pb n='371'/><anchor id='Pg371'/> +read of the Son of God, that <q>being +in an agony, he prayed more earnestly.</q> +Luke 22:44. And <q>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.</q> 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. <q>The Lord is nigh unto +all them that call upon him, to all that +call upon him in truth.</q> Ps. 145:18. +<q>I will be with him in trouble; I will +deliver him, and honor him.</q> Ps. 91:15. +<q>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.</q> +Isa. 41:10. +</p> + +<p> +<anchor id='Book_II_Chapter_LVII_Section_13'/> +13. The fifth consolation is, the glorification +of our bodies. <q>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.</q> 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. +</p> + +<p> +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 <q>Abraham's +bosom.</q> Luke 16:22. That rest +of the soul consists entirely in a freedom +from the fears and terrors of +death. So <q>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.</q> 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. +</p> + +<p> +15. The seventh comfort is, the +eternal duration of our future glory. +<q>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.</q> Rev. 7:16, 17. <q>My +people shall dwell in a peaceable habitation, +and in sure dwellings, and in +quiet resting-places.</q> Isa. 32:18. And +<q>I will extend peace to her like a river. +And as one whom his mother comforteth, +so will I comfort you.</q> Isa. +66:12, 13. <q>My servants shall eat, +and drink, and rejoice.</q> Isa. 65:13. +Such eating and drinking, are to be +understood of their exalted pleasure, +arising from their vision of God, <q>Now +we see through a glass darkly; but +then face to face.</q> 1 Cor. 13:12. <q>We +shall see him as he is.</q> 1 John 3:2. +<q>As for me, I will behold thy face in +righteousness: I shall be satisfied, +when I awake, with thy likeness.</q> Ps. +17:15. O happy day, when we shall +see God face to face! How ardently +did holy David long for it, saying, +<q>When shall I come and appear before +God?</q> Ps. 42:2. +</p> + +<p> +16. In short, the joy of eternal life +<pb n='372'/><anchor id='Pg372'/> +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: <q>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.</q> John 17:24. 3. In the +most exalted enjoyments of all the +gifts, graces, and pleasures of the +Holy Ghost, <q>the fountain of life.</q> +Ps. 36:9. 4. In the society of all the +Elect, Patriarchs, Prophets, Apostles, +and Martyrs. <q>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.</q> Isa. 35:10. +</p> + +<p> +<anchor id='Book_II_Chapter_LVII_Section_17'/> +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. +</p> + +<p> +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 <q>the day +of death is better than the day of +one's birth.</q> Eccles. 7:1. <q>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.</q> Job 7:1-3. <q>Man +that is born of a woman, is of few days +and full of trouble.</q> Job 14:1. But +a holy and happy death puts an end +to all these miseries. +</p> + +<p> +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, +<q>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?</q> Rom. 7:23, 24. +What is life but a continued course of +sin? So that it was a prayer of one +of the ancients, <q>Lord, let me die, +that I may cease from sin.</q> 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. +<q>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.</q> Eccles. 4:1, 2. How many +pestilent errors in matters of faith; +how many heresies, superstitions, false +<pb n='373'/><anchor id='Pg373'/> +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. +</p> + +<p> +<anchor id='Book_II_Chapter_LVII_Section_20'/> +20. Thirdly, all must die without +distinction. <q>Death hath passed upon +all men, for that all have sinned.</q> +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? <q>Take away +my life, for I am not better than my +fathers</q> (1 Kings 19:4), said the +prophet Elijah. <q>It is appointed unto +men once to die, but after this the +judgment.</q> Heb. 9:27. <q>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.</q> Isa. 40:6, 7. <q>I am a stranger +with thee, and a sojourner, as all my +fathers were.</q> Ps. 39:12. +</p> + +<p> +21. Fourthly, no man dies by chance; +but God is the Lord of life, and he has +appointed the bounds of its duration. +<q>His days are determined, the number +of his months are with thee.</q> Job +14:5. <q>Thou turnest man to destruction; +and sayest, Return, ye children +of men.</q> Ps. 90:3. <q>In thy book all +my members were written.</q> Ps. 139:16. +<q>The very hairs of your head are +all numbered.</q> Matt. 10:30. <q>God is +thy life, and the length of thy days.</q> +Deut. 30:20. +</p> + +<p> +22. Fifthly, <q>To die is gain.</q> 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. +</p> + +<p> +23. Sixthly, Man would be the most +miserable creature in the world, if he +were obliged to abide in it forever. +<q>If in this life only,</q> saith St. Paul, +<q>we have hope in Christ, we are of +all men most miserable.</q> 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. <q>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.</q> Isa. 57:1, 2. <q>Blessed +are the dead which die in the Lord; +yea, saith the Spirit, that they may +rest from their labors.</q> Rev. 14:13. +</p> + +<p> +24. Seventhly, since we cannot with +these bodily and sinful eyes behold +the glory of God, nor enter with these +mortal bodies into the <q>new heavens +and new earth, wherein dwelleth +righteousness</q> (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. <q>Flesh and blood cannot inherit +the kingdom of God; neither +<pb n='374'/><anchor id='Pg374'/> +doth corruption inherit incorruption.</q> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Conclusion Of The Second Book.</head> + +<p> +At the close of this Book, I desire +to submit one or two points to the +consideration of the Christian reader. +</p> + +<p> +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 <emph>doctrine</emph> of +Christ with great zeal, but there are +few who in their practice conform to +his <emph>life</emph>. As to this point the Christian +reader is referred to the Preface +of the First Book, and to the Conclusion +of the Fourth Book. +</p> + +<p> +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. +</p> + +</div> + +</div> + +<pb n='375'/><anchor id='Pg375'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Book III.</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Preface To The Third Book.</head> + +<p> +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 <q>perfect +man,</q> and <q>the measure of the +stature of the fulness of Christ.</q> +Eph. 4:13. +</p> + +<p> +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! +</p> + +<p> +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 <emph>all</emph> 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 +<pb n='376'/><anchor id='Pg376'/> +know him, but it will be to our condemnation. +So our blessed Lord tells +us, <q>Not every one that saith unto +me, Lord, Lord, shall enter into the +kingdom of heaven.</q> 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. +</p> + +<p> +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 <emph>without</emph>, but to be found <emph>within</emph> +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 <q>in spirit +and in truth.</q> 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. +</p> + +<p> +<anchor id='Book_III_Preface_Section_5'/> +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, <q>that the soul is incapable of wisdom +till it is composed and at rest.</q> +There is a fine passage in St. Cyprian +to this purpose. <q>This,</q> says he, <q>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 +<pb n='377'/><anchor id='Pg377'/> +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.</q> +</p> + +<p> +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, +<q>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.</q> 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. +</p> + +<p> +<anchor id='Book_III_Preface_Section_7'/> +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, +<pb n='378'/><anchor id='Pg378'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_I'/> +<head>Chapter I.</head> +<head type='sub'>Of The Great Internal Treasure Of An Enlightened Believer.</head> + +<quote rend='display'> +<hi rend='italic'>Know ye not that your body is +the temple of the Holy Ghost which is in you, which ye have of God?</hi> +1 <hi rend='smallcaps'>Cor.</hi> 6:19. +</quote> + +<p> +<anchor id='Book_III_Chapter_I_Section_1'/> +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. +</p> + +<p> +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 <q>searcheth all things, yea, the deep +things of God</q> (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 +<pb n='379'/><anchor id='Pg379'/> +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. +</p> + +<p> +<anchor id='Book_III_Chapter_I_Section_3'/> +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, <q>that God and the kingdom +of God, are purely to be enjoyed, +sought for, and found in the ground +of the heart:</q> 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, <q>Lord, Lord, have we +not prophesied in thy name?</q> 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 <emph>learned</emph> man, +and a <emph>holy</emph> man. The learned man is +instructed outwardly by the letter; +but the holy man by God, inwardly by +the Holy Ghost, by the <q>anointing</q> +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 <q>the kingdom of +God is not in words, but in power.</q> 1 +Cor. 4:20. +</p> + +<p> +<anchor id='Book_III_Chapter_I_Section_4'/> +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 +<q>Five Parts</q> of their Catechism, and +to understand how these are not to +remain <emph>without</emph> them, but must be +<emph>within</emph> 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 +<pb n='380'/><anchor id='Pg380'/> +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, <q>for other foundation +can no man lay than that is laid, +which is Jesus Christ</q> (1 Cor. 3:11): +<q>Neither is there salvation in any +other; for there is none other name +under heaven given among men, +whereby we must be saved.</q> 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, <q>The +kingdom of God is within you</q> (Luke +17:21): that is, <q>righteousness, and +peace, and joy in the Holy Ghost.</q> +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 <q>the +Spirit of grace and of supplications</q> +(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 +<pb n='381'/><anchor id='Pg381'/> +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 <emph>within</emph> +thee, and that unless thou seek it there, +thou shalt never find it. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter II.</head> +<head type='sub'>True Faith, And Converse With The Soul, The Only Means Of Attaining +To This Inward Treasure.</head> + +<quote rend='display'> +<hi rend='italic'>Bring it again to mind, O ye +transgressors.</hi>—<hi rend='smallcaps'>Isa.</hi> 46:8 +</quote> + +<p> +<anchor id='Book_III_Chapter_II_Section_1'/> +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 <q>the author and finisher +of our faith.</q> 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: +<q>Whom,</q> says he, <q>have I in heaven +but thee? and there is none upon +earth that I desire besides thee.</q> 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: <q>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.</q> Luke 10:41, 42. What is +<q>that good part</q> 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 <q>that good +part</q> which we ought all to choose; +namely, eternal life and blessedness. +</p> + +<p> +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; +<pb n='382'/><anchor id='Pg382'/> +meekness, humility; humility produceth +the fear of God; and the fear of +God teacheth us to pray to him, to +<q>crucify the flesh</q> (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, <q>the victory that overcometh +the world.</q> 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, +<q>Good Master, what shall I do to inherit +eternal life?</q> When he had +commanded him to keep the commandments +of God, he answered, <q>All +these have I kept from my youth up.</q> +Jesus, hearing him, said, <q>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.</q> 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. <q>For it is God +which worketh in us both to will and +to do of his good pleasure</q> (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 <q>buy wine +and milk without money and without +price.</q> Isa. 55:1. +</p> + +<p> +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 +<pb n='383'/><anchor id='Pg383'/> +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 <q>the divine nature.</q> +2 Pet. 1:4. +</p> + +<p> +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 +<q>found one pearl of great price, went +and sold all that he had, and bought +it.</q> Matt. 13:46. This is what the +Lord says: <q>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.</q> 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 +<emph>spiritual</emph> conception of him. A soul +thus pure and unspotted is, <q>as the +king's daughter, all glorious within</q> +(Psalm 45:13); enriched with hidden +treasure. But how can the soul be +betrothed to God, that is betrothed to +the world? <q>I come,</q> saith our blessed +Lord, <q>to send fire on the earth.</q> 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, <q>I came not to send peace, but +a sword.</q> 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 +<pb n='384'/><anchor id='Pg384'/> +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: <q>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.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_III'/> +<head>Chapter III.</head> +<head type='sub'>The Whole Treasure Of The Inner Man Depends On Faith, Namely, God, +Christ, The Holy Spirit, And The Kingdom Of God.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Eph.</hi> 3:16, 17. +</quote> + +<p> +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, <q>a +substance;—the substance of things +hoped for.</q> 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. <q>He that believeth +and is baptized, shall be saved.</q> +Mark 16:16. And St. Paul says, +<q>This is the word of faith which we +preach, that if thou believe in thine +heart, etc., thou shalt be saved, etc.</q> +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. +</p> + +<p> +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 +<pb n='385'/><anchor id='Pg385'/> +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, <q>If the +Son shall make you free, ye shall be +free indeed.</q> 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. +</p> + +<p> +<anchor id='Book_III_Chapter_III_Section_3'/> +3. Secondly, by faith the soul is united +to Christ, as a bride with her bridegroom—<q>I +will betroth thee unto me +forever; yea, I will betroth thee unto +me in righteousness.</q> 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. <q>There is therefore now +no condemnation to them which are +in Christ Jesus</q> (Rom. 8:1); for their +sins are swallowed up in his righteousness. +For if, as St. Paul says, <q>death +is swallowed up in victory</q> (1 Cor. +15:54), it follows that sin also must +be swallowed up. +</p> + +<p> +4. Hence, thirdly, it follows, that by +faith our souls are assured of everlasting +happiness. <q>I am persuaded,</q> +saith St. Paul, <q>that no creature shall +be able to separate us from the love +of God.</q> Rom. 8:38. <q>Behold, I lay +in Zion for a foundation a tried stone; +he that believeth shall not make +haste.</q> Isa. 28:16. And <q>I will make +with you an everlasting covenant.</q> +Isa. 55:3. <q>My kindness shall not +depart from thee, neither shall the +covenant of my peace be removed, +saith the Lord, that hath mercy on +thee.</q> Isa. 54:10. +</p> + +<p> +<anchor id='Book_III_Chapter_III_Section_5'/> +5. Hence, fourthly, arises the victory +of faith over sin, death, hell, and +the world. <q>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?</q> 1 John 5, 4. In these words, +the <emph>original</emph> of faith is discovered; that +<pb n='386'/><anchor id='Pg386'/> +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. <q>In +all these things we are more than conquerors, +through him that loved us.</q> +Rom. 8:37. +</p> + +<p> +<anchor id='Book_III_Chapter_III_Section_6'/> +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. <q>But ye,</q> says he, +<q>are a chosen generation, a royal +priesthood, a holy nation, a peculiar +people.</q> 1 Peter 2:9. Moreover, the +glory of Christ's kingdom consists in +this, that it is <emph>eternal</emph>, 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 +<emph>Eternal King</emph>; 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 +<pb n='387'/><anchor id='Pg387'/> +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 <hi rend='smallcaps'>Christ</hi> +alone, on whom by faith she comfortably +and joyfully depends. This is +what our Lord himself tells us, <q>I am +the way, the truth, and the life.</q> John +14:6. And, <q>Come unto me, and ye +shall find rest unto your souls.</q> 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 <q>Christ is all, and in +all</q> (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 <q>unto the +pure, all things are pure.</q> Tit. 1:15. +<q>Now ye are clean through the word +which I have spoken unto you.</q> John +15:3. So that nothing can defile the +soul, but unbelief, and its fruits. +</p> + +<p> +<anchor id='Book_III_Chapter_III_Section_7'/> +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. <q>Offer unto God thanksgiving, +and pay thy vows unto the Most High.</q> +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, <q>thoroughly +furnished unto all good works.</q> +2 Tim. 3:17. +</p> + +<p> +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 <q>nothing can separate him from +the love of God</q> (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, <q>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.</q> +</p> + +<p> +<anchor id='Book_III_Chapter_III_Section_9'/> +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. +</p> + +</div> + +<pb n='388'/><anchor id='Pg388'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter IV.</head> +<head type='sub'>The Believing Soul Seeks God Internally, In Itself; Its Beauty And +Blessedness When It Is United With God.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>John</hi> 17:26. +</quote> + +<p> +<anchor id='Book_III_Chapter_IV_Section_1'/> +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. +</p> + +<p> +<anchor id='Book_III_Chapter_IV_Section_2'/> +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 <emph>nature</emph>, but by <emph>grace</emph>. +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 +<pb n='389'/><anchor id='Pg389'/> +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 <q>neither height nor depth +can separate us from the love of God.</q> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter V.</head> +<head type='sub'>Showing How A Man May Be Drawn To God; Also, Wherein Spiritual +Poverty Consists; And, What The Degrees Of Humility Are.</head> + +<quote rend='display'> +<hi rend='italic'>He that humbleth himself shall +be exalted.</hi>—<hi rend='smallcaps'>Luke</hi> 18:14. +</quote> + +<p> +<anchor id='Book_III_Chapter_V_Section_1'/> +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 <emph>true humility</emph>. +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 <emph>did</emph>, but also +<emph>suffered</emph> 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 <q>poor +man</q> of whom the Psalmist speaks: +<q>This poor man cried, and the Lord +heard him.</q> 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 +<pb n='390'/><anchor id='Pg390'/> +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. +</p> + +<p> +<anchor id='Book_III_Chapter_V_Section_2'/> +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. <q>The +way is humble,</q> says Augustine, <q>but +the country to which it leadeth is on +high.</q> King Solomon's throne had +six steps conducting to it (1 Kings 10: +19); on the top Solomon (that is, +<emph>Peaceable</emph>, 1 Chron. 22:9) sat enthroned. +So when we have ascended +the six steps, we shall find the heavenly +Prince of Peace—true <emph>peace</emph> 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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_VI'/> +<head>Chapter VI.</head> +<head type='sub'>The Seat Of God In The Soul.</head> + +<quote rend='display'> +<hi rend='italic'>Whither is thy beloved gone, O +thou fairest among women</hi>?—<hi rend='smallcaps'>Cant.</hi> 6:1. +</quote> + +<p> +Though our <q>beloved</q> 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 +<pb n='391'/><anchor id='Pg391'/> +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, +<q>Let us fly away, let us fly away +to the eternal joy.</q> +</p> + +<p> +<anchor id='Book_III_Chapter_VI_Section_2'/> +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, +<q>I am persuaded, that neither death, +nor life, nor any other creature, shall +be able to separate us from the love of +God</q> (Rom. 8:38): meaning <emph>that</emph> love +of God to us, which he had tasted in +his own soul. Thus St. Augustine +witnesses of himself, <q>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.</q> 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, <q>I am sick of love.</q> Cant. 5:8. +That is: <q>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.</q> +</p> + +<p> +<anchor id='Book_III_Chapter_VI_Section_3'/> +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, <q>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.</q> 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, <q>My +delights are with the sons of men.</q> +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. +</p> + +</div> + +<pb n='392'/><anchor id='Pg392'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter VII.</head> +<head type='sub'>Of The Dignity Of The Soul; Of True Repentance; And, Of Divine +Mercy.</head> + +<quote rend='display'> +<hi rend='italic'>My house is the house of +prayer.</hi>—<hi rend='smallcaps'>Luke</hi> 19:46; +<hi rend='smallcaps'>Matt.</hi> 21:13; <hi rend='smallcaps'>Isa.</hi> 56:7. +</quote> + +<p> +<anchor id='Book_III_Chapter_VII_Section_1'/> +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, +<q>God hath chosen us in Christ before +the foundation of the world.</q> 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. +</p> + +<p> +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 +<pb n='393'/><anchor id='Pg393'/> +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: <q>I would rather +be in hell with God, than in heaven +without him.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_VIII'/> +<head>Chapter VIII.</head> +<head type='sub'>The Calling Of God Is Earnest And Sincere, And +Directs Us To Come To Him.</head> + +<quote rend='display'> +<hi rend='italic'>He shall call to the heavens from above, and +to the earth, that he may judge his people.</hi>—<hi rend='smallcaps'>Ps</hi>. 50:4. +<hi rend='italic'>He hath called us with a holy +calling.</hi>—2 <hi rend='smallcaps'>Tim.</hi> 1:9. +</quote> + +<p> +<anchor id='Book_III_Chapter_VIII_Section_1'/> +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. +</p> + +<p> +<anchor id='Book_III_Chapter_VIII_Section_2'/> +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 +<pb n='394'/><anchor id='Pg394'/> +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 <q>which passeth all understanding.</q> +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. +</p> + +<p> +<anchor id='Book_III_Chapter_VIII_Section_3'/> +3. There is also another, namely, an +<emph>inward</emph> 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 <q>dwell in our +hearts by faith</q> (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 +<pb n='395'/><anchor id='Pg395'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_IX'/> +<head>Chapter IX.</head> +<head type='sub'>The Purifying Influence Of True Faith.</head> + +<quote rend='display'> +<hi rend='italic'>God purifies their hearts by +faith.</hi>—<hi rend='smallcaps'>Acts</hi> 15:9. +</quote> + +<p> +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, <q>Thy faith +hath made thee whole.</q> 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 +<pb n='396'/><anchor id='Pg396'/> +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. +</p> + +<p> +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: <q>Hail, bitter cross, full +<pb n='397'/><anchor id='Pg397'/> +of grace and glory.</q> And St. Peter +says: <q>This is thankworthy, if a man +for conscience toward God endure +grief.</q> 1 Pet. 2:19. +</p> + +<p> +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 <q>peace which +passeth all understanding,</q> of which +St. Paul speaks in Phil. 4:7. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_X'/> +<head>Chapter X.</head> +<head type='sub'>Showing How The Natural Light In Us Must Disappear, And The Light +Of Grace Shine Forth.</head> + +<quote rend='display'> +<hi rend='italic'>God, who commanded the light to shine out +of darkness, hath shined in our hearts.</hi>—2 <hi rend='smallcaps'>Cor.</hi> 4:6. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +3. By this light the soul truly recovers +its spiritual strength; that is, +understanding, wisdom, and knowledge +<pb n='398'/><anchor id='Pg398'/> +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: <q>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.</q> 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 <q>the +law of God was better unto him than +thousands of gold and silver.</q> 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, <q>Vanity of vanities; +all is vanity.</q> Eccles. 1:2. +</p> + +<p> +4. But as this light cannot shine in +a wicked soul (for <q>what communion +hath light with darkness?</q> 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, <q>the light +shineth in darkness; and the darkness +comprehendeth it not.</q> 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 +<pb n='399'/><anchor id='Pg399'/> +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: <q>O God, +who art most beautiful to my eyes, +most sweet to my mouth, most charming +to my ears, most dear to my heart!</q> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_XI'/> +<head>Chapter XI.</head> +<head type='sub'>God, The Light Of The Soul, Directing Us Not To Judge Our +Neighbors.</head> + +<quote rend='display'> +<hi rend='italic'>God is light, and in him is +no darkness at all</hi>.—1 <hi rend='smallcaps'>John</hi> 1:5. +</quote> + +<p> +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 <q>love rather than +light.</q> 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 +<q>all that he hath.</q> 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. +</p> + +<p> +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 +<pb n='400'/><anchor id='Pg400'/> +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, <q>I +am the light of the world.</q> 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. +</p> + +<p> +3. For of all our actions those only +may be called <q>light,</q> 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. +</p> + +<p> +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 +<pb n='401'/><anchor id='Pg401'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_XII'/> +<head>Chapter XII.</head> +<head type='sub'>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.</head> + +<quote rend='display'> +<hi rend='italic'>Return unto thy rest, O my soul; for the Lord hath dealt +bountifully with thee.</hi>—<hi rend='smallcaps'>Ps.</hi> 116:7. +</quote> + +<p> +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: +<q>I have gone astray like a lost sheep; +seek thy servant.</q> 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 +<emph>anointing</emph>, which denominates us truly +Christians (the name <q>Christ</q> signifying: +<q>The Anointed One.</q>) +</p> + +<p> +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 +<pb n='402'/><anchor id='Pg402'/> +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, +<q>who sets his heart upon them</q> (Ps. +62:10), which ought to be entirely +consecrated and devoted to God. Upon +this foundation stood the Psalmist, +when he cried out, <q>Lord, whom have +I in heaven but thee? and there is +none upon earth that I desire besides +thee.</q> 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 <q>the yoke of Christ is easy</q> +(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, <q>I can do all things +through Christ which strengtheneth +me.</q> Phil. 4:13. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_XIII'/> +<head>Chapter XIII.</head> +<head type='sub'>Showing How The Love Of God Enters Into The Soul, +When It Is Empty Of The Love Of The Creatures.</head> + +<quote rend='display'> +<hi rend='italic'>If any man love the world, the love of +the Father is not in him.</hi>—1 <hi rend='smallcaps'>John</hi> 2:15. +</quote> + +<p> +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 +<pb n='403'/><anchor id='Pg403'/> +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. +</p> + +<p> +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? +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_III_Chapter_XIII_Section_4'/> +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, <q>O wretched man +that I am! who shall deliver me from +the body of this death?</q> 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 +<pb n='404'/><anchor id='Pg404'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_XIV'/> +<head>Chapter XIV.</head> +<head type='sub'>Of The Exercise Of Patience And Love.</head> + +<quote rend='display'> +<hi rend='italic'>He is brought as a lamb +to the slaughter.</hi>—<hi rend='smallcaps'>Isa.</hi> 53:7. +</quote> + +<p> +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, +<q>Behold, I send you forth as sheep +in the midst of wolves.</q> 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 <q>upon his shoulders, +rejoicing.</q> 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. +</p> + +<p> +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 +<pb n='405'/><anchor id='Pg405'/> +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 <q>blessed the name of the +Lord.</q> 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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_XV'/> +<head>Chapter XV.</head> +<head type='sub'>Showing How Christ, The Eternal Word Of The Father, Perfects His Work +In The Hearts Of The Faithful, By Love And Humility.</head> + +<quote rend='display'> +<hi rend='italic'>Examine yourselves. Know ye not your own selves, how that +Jesus Christ is in you?</hi>—2 <hi rend='smallcaps'>Cor.</hi> 13:5. +</quote> + +<p> +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: <q>We know,</q> says +he, <q>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.</q> +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 +<pb n='406'/><anchor id='Pg406'/> +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. <q>If a man love +me,</q> saith Christ, <q>he will keep my +words</q> (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. +</p> + +<p> +<anchor id='Book_III_Chapter_XV_Section_2'/> +2. <q>The most certain token of love +to God,</q> saith St. Gregory, <q>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.</q> +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, <q>He that loveth me, +to him will I manifest myself.</q> 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. +</p> + +<p> +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, <q>Blessed are the pure in +heart; for they shall see God.</q> 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 +<pb n='407'/><anchor id='Pg407'/> +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. +</p> + +<p> +<anchor id='Book_III_Chapter_XV_Section_4'/> +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. +</p> + +<p> +<anchor id='Book_III_Chapter_XV_Section_5'/> +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. +</p> + +</div> + +<pb n='408'/><anchor id='Pg408'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_XVI'/> +<head>Chapter XVI.</head> +<head type='sub'>Showing How The Holy Spirit Operates In Our Souls.</head> + +<quote rend='display'> +<hi rend='italic'>I will pour water upon him that is thirsty, and +floods upon the dry ground.</hi>—<hi rend='smallcaps'>Isa.</hi> 44:3. +</quote> + +<p> +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! +</p> + +<p> +2. But if this ever happen, it is not +God's fault, for he is ready <q>to pour +out his Spirit upon all flesh</q> (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 <q>unprofitable servants</q> (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. +</p> + +<p> +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 +<pb n='409'/><anchor id='Pg409'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_XVII'/> +<head>Chapter XVII.</head> +<head type='sub'>Signs Of The Presence Of The Holy Spirit In Us.</head> + +<quote rend='display'> +<hi rend='italic'>The Comforter will reprove the +world.</hi>—<hi rend='smallcaps'>John</hi> 16:8. +</quote> + +<p> +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. +</p> + +<p> +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 +<pb n='410'/><anchor id='Pg410'/> +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. +</p> + +<p> +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. <q>Woe to our own +righteousness,</q> saith St. Augustine, +<q>if it were to be tried and judged +without mercy by God.</q> For this +reason Isaiah compares it to <q>filthy +rags.</q> Isa. 64:6. +</p> + +<p> +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. +</p> + +</div> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_XVIII'/> +<head>Chapter XVIII.</head> +<head type='sub'>Showing How Worldly Pleasures Drive Away The Holy Spirit.</head> + +<quote rend='display'> +<hi rend='italic'>Abstain from fleshly lusts, which war against +the soul.</hi>—1 <hi rend='smallcaps'>Peter</hi> 2:11. +</quote> + +<p> +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 +<pb n='411'/><anchor id='Pg411'/> +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 +<q>fear of the Lord is the beginning of +wisdom.</q> 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. +</p> + +<p> +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. +</p> + +</div> + +<pb n='412'/><anchor id='Pg412'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_XIX'/> +<head>Chapter XIX.</head> +<head type='sub'>Of Inward Prayer, And Of The True Use Of The Lord's Prayer.</head> + +<quote rend='display'> +<hi rend='italic'>Ye have received the spirit of adoption, whereby +we cry, Abba, Father.</hi>—<hi rend='smallcaps'>Rom.</hi> 8:15. +</quote> + +<p> +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. +</p> + +<p> +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 <emph>Lord's Prayer</emph>, +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, <q>Thy +kingdom come,</q> 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 +<pb n='413'/><anchor id='Pg413'/> +most noble work in us, expressed in +this petition, <q>Hallowed be thy name;</q> +which is done when the dignity and +excellency of the divine name and nature +are more deeply discovered in the +soul. +</p> + +<p> +3. In this kingdom, which is within +us, he works his own will, without +any impediment. And so his <q>will is +done in earth,</q> namely, in us, <q>as it +is in heaven,</q> 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, <q>I am thy +shield, and thy exceeding great reward.</q> +Gen. 15:1. Moreover, our +Heavenly Father gives us <q>our daily +bread;</q> 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: <q>Forgive +us our trespasses, as we forgive +them that trespass against us.</q> 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, <q>Lead +us not into temptation,</q> by which the +devil endeavors to draw us from the +will and kingdom of God; but that he +would <q>deliver us from evil,</q> 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. <q>For +thine is the kingdom, the power and +the glory, for ever and ever. Amen.</q> +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. +</p> + +</div> + +<pb n='414'/><anchor id='Pg414'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_XX'/> +<head>Chapter XX.</head> +<head type='sub'>Showing That Humility Must First Be Laid As A Foundation In The Heart, +And All Our Works Must Rest On It; Its Blessed Influences.</head> + +<quote rend='display'> +<hi rend='italic'>Be clothed with +humility.</hi>—1 <hi rend='smallcaps'>Peter</hi> 5:5. +</quote> + +<p> +<anchor id='Book_III_Chapter_XX_Section_1'/> +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. +</p> + +<p> +<anchor id='Book_III_Chapter_XX_Section_2'/> +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. +</p> + +<p> +<anchor id='Book_III_Chapter_XX_Section_3'/> +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 +<pb n='415'/><anchor id='Pg415'/> +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. +</p> + +<p> +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: +<q>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.</q> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_XXI'/> +<head>Chapter XXI.</head> +<head type='sub'>Showing That A Man Ought To Rest In God Alone, And Not In His Gifts; +And That He Must Deny Himself.</head> + +<quote rend='display'> +<hi rend='italic'>Be glad in the Lord, and rejoice, ye +righteous.</hi>—<hi rend='smallcaps'>Ps.</hi> 32:11. +</quote> + +<p> +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 +<pb n='416'/><anchor id='Pg416'/> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_XXII'/> +<head>Chapter XXII.</head> +<head type='sub'>Showing How Our Works May Be Rendered Acceptable To God.</head> + +<quote rend='display'> +<hi rend='italic'>Delight thyself in the Lord; and he shall give thee +the desires of thine heart.</hi>—<hi rend='smallcaps'>Ps.</hi> 37:4. +</quote> + +<p> +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. +</p> + +<p> +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, +<pb n='417'/><anchor id='Pg417'/> +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, <q>When ye shall have done all +those things which are commanded +you, say, We are unprofitable servants.</q> +Luke 17:10. O merciful God! +how poor, how worthless in thy sight +is our righteousness; it is no better +than <q>filthy rags.</q> 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 <q>his hand +is not shortened, that it cannot save.</q> +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. +</p> + +<p> +<anchor id='Book_III_Chapter_XXII_Section_3'/> +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, +<q>to delight in the Lord</q> (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 <q>he giveth grace to the humble,</q> +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, +<pb n='418'/><anchor id='Pg418'/> +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. +</p> + +<p> +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. +</p> + +<p> +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, <q>are +wrought in God</q> (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. +<pb n='419'/><anchor id='Pg419'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_III_Chapter_XXIII'/> +<head>Chapter XXIII.</head> +<head type='sub'>Of The Mystery Of The Cross, By Which We Are Drawn To God.</head> + +<quote rend='display'> +<hi rend='italic'>He that taketh not his cross, and followeth +after me, is not worthy of me.</hi>—<hi rend='smallcaps'>Matt.</hi> 10:38. +</quote> + +<p> +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 <q>conformable to the image of his +Son</q> (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, +<pb n='420'/><anchor id='Pg420'/> +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. +</p> + +<p> +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, +<pb n='421'/><anchor id='Pg421'/> +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. +</p> + +<p> +<anchor id='Book_III_Chapter_XXIII_Section_3'/> +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. +</p> + +<p> +<anchor id='Book_III_Chapter_XXIII_Section_4'/> +4. Whosoever will follow the blessed +Jesus, must <q>deny himself, and take +<pb n='422'/><anchor id='Pg422'/> +up his cross.</q> 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. +</p> + +<p> +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. +</p> + +</div> + +</div> + +<pb n='423'/><anchor id='Pg423'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Book IV.</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Preface To The Fourth Book.</head> +<head type='sub'>All Creatures Are Messengers Of God, Intended To Lead Us To God.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Col.</hi> +1:16, 17. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +5. Observe the method by which +the creatures lead us unto God. An +<pb n='424'/><anchor id='Pg424'/> +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, <q>doing us good, and +giving us rain from heaven, and fruitful +seasons, filling our hearts with +food and gladness.</q> 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. +</p> + +<p> +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. +</p> + +<p> +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 <q>by him all +things were made.</q> John 1:3. <q>By +him all things consist.</q> Col. 1:17. +<q>He upholdeth all things by the word +of his power.</q> Heb. 1:3. +</p> + +<p> +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. +</p> + +<p> +9. Of man, we shall speak more +particularly in the Second Part; and +I intreat my readers to read the <emph>Conclusion</emph> +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. +</p> + +</div> + +<pb n='425'/><anchor id='Pg425'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Part I.</head> +<head type='sub'>Treating Of The Works Of The Six Days Of Creation, In General.</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_I_Chapter_I'/> +<head>Chapter I.</head> +<head type='sub'>Of Light, The Work Of The First Day.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Gen.</hi> 1:3; +<hi rend='smallcaps'>Ps.</hi> 104:2; 1 +<hi rend='smallcaps'>John</hi> 1:5. +</quote> + +<p> +In those words in Job 38:19—<q>Where +is the way where light +dwelleth? and as for darkness, where +is the place thereof?</q> 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. +</p> + +<p> +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 +<q>commanded the light to shine out of +darkness.</q> 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 <emph>day</emph>. Gen. +1:5, 14. +</p> + +<p> +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. +</p> + +<p> +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 <emph>He</emph> be +<emph>himself</emph>? Therefore, the commentator +upon St. Dionysius, to the question, +<q>Why God first of all created light?</q> +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 +<pb n='426'/><anchor id='Pg426'/> +little after, <q>the image of the goodness +of God;</q> adding, that the light +in God was transcendent and above +comprehension; in angels and men, +intelligible; in the sun, visible. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_IV_Part_I_Chapter_I_Section_6'/> +6. Of this St. Dionysius writes in +these words. <q>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.</q> +Thus far St. Dionysius. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='427'/><anchor id='Pg427'/> +of God flow from his very nature and +essence. +</p> + +<p> +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. <q>Arise, shine; for thy light is +come, and the glory of the Lord is +risen upon thee.</q> Isa. 60:1. +</p> + +<p> +14. Now as the sun enlightens the +world, so does Christ enlighten the +soul. <q>That was the true Light, which +lighteth every man that cometh into +the world</q> (John 1:9); and is, therefore, +called by the prophet Malachi, +<q>The Sun of righteousness.</q> Mal. 4:2. +St. James calls God, <q>the Father of +lights.</q> 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. +</p> + +<p> +15. This light is the chief beauty +and glory of the creatures. God is said +to be clothed <q>with light as with a +garment.</q> Ps. 104:2. <q>The glory of +the Lord</q> (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. <q>The +righteous shall shine forth as the sun +in the kingdom of their Father</q> (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. +</p> + +<p> +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 <q>one star +differeth from another star in glory.</q> +1 Cor. 15:41. +</p> + +<p> +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. +</p> + +<p> +18. The light awakens those that +sleep; so Christ, our light, rouses us +from the sleep of sin. <q>Awake, thou +that sleepest, and Christ shall give thee +light.</q> Eph. 5:14. +</p> + +<p> +19. The light directs the traveller +in his way: so saith Christ—<q>I am +the light of the world; he that followeth +me, shall not walk in darkness, +but shall have the light of life.</q> John +8:12; 13:46. +</p> + +<p> +20. Moreover, as light has a vital +power in it; so in Christ, our light, +<q>was life; and the life was the light of +men.</q> John 1:4. <q>The Lord is my +light and my salvation; he is the +strength of my life.</q> Ps. 27:1. +</p> + +<p> +21. As the light cannot be seen but +by itself; so God cannot be known +but by Himself: <q>In thy light shall +we see light.</q> Ps. 36:9. +</p> + +<p> +22. As the external light chases +<pb n='428'/><anchor id='Pg428'/> +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, +<q>Let there be light!</q> or we shall for +ever remain in darkness. This made +the Psalmist say, <q>Thou wilt light my +candle; the Lord will enlighten my +darkness.</q> Ps. 18:28. <q>To give light +to them that sit in darkness, and in +the shadow of death.</q> Luke 1:79. +<q>I saw an angel come down from +heaven; and the earth was lightened +with his glory.</q> Rev. 18:1. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 <q>the brightness of his +Father's glory, and the express image +of his person.</q> Heb. 1:3; Col. 1:15. +</p> + +<p> +26. As dwellings are pleasant, in +proportion as they receive the light, +so <q>God dwelleth in light.</q> 1 Tim. 6:16. +And the heavenly Jerusalem is +described as full of sweet and refreshing +light. <q>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.</q> +Rev. 21:23. +</p> + +<p> +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, <q>Thou hast set our +iniquities before thee, our secret sins +in the light of thy countenance.</q> Ps. 90:8. +And <q>Thou understandest my +thought afar off.</q> Ps. 139:2. +</p> + +<p> +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. +</p> + +<p> +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, <q>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.</q> 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, <q>There is one glory of the +<pb n='429'/><anchor id='Pg429'/> +sun, and another glory of the moon, +and another glory of the stars: so +also is the resurrection of the dead.</q> +1 Cor. 15:41, 42. <q>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.</q> Dan. 12:13. +</p> + +<p> +30. Of this we find an image in the +transfiguration of our Lord, when <q>his +face did shine as the sun, and his raiment +was white as the light.</q> 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. +</p> + +<p> +31. Rev. 1:14, 16. The eyes of him +that had the seven stars in his hand, +were <q>as a flame of fire.</q> 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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_I_Chapter_II'/> +<head>Chapter II.</head> +<head type='sub'>Of Heaven, The Work Of The Second Day.</head> + +<quote rend='display'> +<hi rend='italic'>See</hi> <hi rend='smallcaps'>Gen.</hi> 1:6-8; +<hi rend='smallcaps'>Ps.</hi> 104:6; <hi rend='smallcaps'>Ps.</hi> 19:1. +</quote> + +<p> +Who can doubt that the admirable +and pure structure of heaven, +with all its wonderful properties, is +a strong evidence and witness of God? +<q>What are heaven and all the beauty +of nature</q> (says one of the ancients), +<q>but an illustrious mirror, in which +we view the wonders of their Maker.</q> +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, +<q>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.</q> 2 Cor. 5:1, 2. +</p> + +<p> +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? <q>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.</q> Isa. 55:8, 9. Does not its +circular roundness remind us of the +eternity of God? For of both there +<pb n='430'/><anchor id='Pg430'/> +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. <q>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?</q> +Isa. 40:12. +</p> + +<p> +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; +<q>He is not far from every one of us; +for in him we live, and move, and +have our being.</q> 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. +</p> + +<p> +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? +<q>The pillars of heaven tremble,</q> saith +Job, <q>and are astonished at his reproof. +He holdeth back the face of +his throne, and spreadeth his cloud +upon it.</q> 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. +</p> + +<p> +5. But, from this created heaven, +learn to raise thy thoughts to the +spiritual heaven (1 Kings 8:27), +<q>where are fulness of joy and pleasures +forever more.</q> Ps. 16:11. This +St. Paul calls <q>paradise, and the third +heaven</q> (2 Cor. 12:2, 4); and <q>the +glory into which Jesus Christ was received.</q> +1 Tim. 3:16. This our Lord +himself calls <q>his Father's house, +where he prepares a place for us</q> +(John 14:2); and lastly, it is called, +<q>the heaven of heavens.</q> 1 Kings +8:27. +</p> + +<p> +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. <q>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.</q> Isaiah +57:15. +</p> + +<p> +7. Let this external heaven lead +thee to the new heaven, of which St. +Peter speaks: <q>We, according to his +promise, look for new heavens, and a +new earth, wherein dwelleth righteousness.</q> +2 Peter 3:13. For though +this visible heaven was created in +such purity, by God, as not to be +subject to corruption; yet <q>the heavens +are not clean in his sight.</q> Job +15:15. Therefore, <q>they shall pass +away,</q> as St. Peter tells us. 2 Pet. 3:10. +And <q>they shall perish, and wax +old like a garment, and as a vesture +shalt thou change them, and they shall +be changed.</q> Ps. 102:27. <q>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.</q> Rev. 21:1, 5. <q>Behold, +I create new heavens, and a new +earth: and the former shall not be +<pb n='431'/><anchor id='Pg431'/> +remembered, nor come into mind.</q> +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? +<q>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.</q> +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 <q>God will be all in all.</q> 1 Cor. +15:28. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_I_Chapter_III'/> +<head>Chapter III.</head> +<head type='sub'>Of The Separation Of The Waters From The Dry Land, The Work Of The +Third Day.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Gen.</hi> 1:9, 10. +<hi rend='italic'>The earth is full of the +goodness of the Lord.</hi>—<hi rend='smallcaps'>Ps.</hi> 33:5; 104:24. +</quote> + +<p> +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. +</p> + +<p> +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? +</p> + +<p> +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. +</p> + +<p> +4. The patrons of the first opinion +build upon these testimonies: <q>He +hath founded it upon the seas, and established +it upon the floods.</q> Ps. 24:2. +And, <q>He stretched out the earth +above the waters.</q> Ps. 136:6. To +which may be added the testimony of +St. Chrysostom, that <q>God laid the +foundation of the earth upon the +water.</q> +</p> + +<p> +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, <q>Who laid +the foundations of the earth, that it +should not be removed for ever.</q> +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. +</p> + +<p> +6. But on what does this vast terraqueous +<pb n='432'/><anchor id='Pg432'/> +globe depend? Who bears it +up? Where are the pillars of it? +<q>He hangeth the earth upon nothing,</q> +(Job 26:7), saith Job. For it +hangs in the midst of heaven, borne +up in the air, begirt with the waters, +<q>Thou coveredst it with the deep as +with a garment.</q> 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. <q>He bindeth +up the waters in his thick clouds, and +the cloud is not rent under them.</q> +Job 26:8. +</p> + +<p> +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; +<q>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?</q> 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. <q>Therefore,</q> saith +the Psalmist, <q>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?</q> 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, +<q>When he appointed the foundations +of the earth, I was with him, etc.</q> +</p> + +<p> +8. And this is the earth of which +the Psalmist says, <q>God hath given +it to the children of men.</q> 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. +</p> + +<p> +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: +<q>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; +<pb n='433'/><anchor id='Pg433'/> +yea, the blessing of God blossoms +through us.</q> +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +13. Consider, moreover, how the +bountiful Creator has provided not +only for man, but also furnished +<q>food for all flesh.</q> Ps. 136:25; 145: +15. He causeth the grass to grow for +the cattle, and herb for the service of +men, <q>that he may bring forth food +out of the earth, and wine that maketh +glad the heart of man.</q> 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, +<q>the earth is full of the goodness of +the Lord.</q> Ps. 33:5. +</p> + +<p> +<anchor id='Book_IV_Part_I_Chapter_III_Section_14'/> +14. A very wonderful effect of this +divine goodness is, that <emph>bread</emph> 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 <q>bread of +life</q> (John 6:35); denoting his power +of nourishing and sustaining the +<emph>whole man</emph>, body, soul, and spirit. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='434'/><anchor id='Pg434'/> +eat them. Even our beds and clothes +grow out of the earth, since both sheep +and birds live upon the fruits of it. +</p> + +<p> +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. +</p> + +<p> +18. Of the fruitfulness of the earth, +David speaks thus: <q>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.</q> +Ps. 65:9-11. That is, every +month produces its peculiar fruit out +of its treasury, the bosom of the earth. +</p> + +<p> +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. +<q>Cursed is the ground,</q> saith God, +<q>thorns and thistles shall it bring +forth to thee.</q> 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: <q>for it is God that giveth the +increase.</q> 1 Cor. 3:6. Thus we are +to understand the words, <q>A fruitful +land turneth he into barrenness, for +the wickedness of them that dwell +therein.</q> Ps. 107:34. +</p> + +<p> +20. Let our meditations on the fruitfulness +of the earth, carry our thoughts +to that new earth which we expect, +<q>wherein dwelleth righteousness.</q> 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, <q>the +flowers appear on the earth.</q> Cant. 2:12. +</p> + +<p> +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. +</p> + +<p> +22. The mountains ought to remind +us both of the protection of God (and +so the expression is used in Scripture—<q>I +will lift up mine eyes unto the +hills, from whence cometh my help;</q> +Ps. 121:1); and also of the Church +<pb n='435'/><anchor id='Pg435'/> +of God. <q>The mountains shall bring +peace, and the little hills by righteousness.</q> +Ps. 72:3. +</p> + +<p> +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. +</p> + +<p> +24. Solomon tells us, <q>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.</q> +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, <q>He +sendeth the springs into the valleys.</q> +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. +</p> + +<p> +25. If God take so much care of the +beasts of the earth, shall he not much +more take care of us? If <q>the beasts +of the field cry unto him, when the +rivers of waters are dried up</q> (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 <q>sing among the branches.</q> 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. +</p> + +<p> +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. <q>With joy +shall ye draw water out of the wells of +salvation.</q> Isa. 12:3. <q>With thee is +the fountain of life; in thy light shall we +see light.</q> Ps. 36:9. <q>Ho! every one +that thirsteth, come ye to the waters.</q> +Isa. 55:1. <q>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.</q> Rev. 7:17. +</p> + +<p> +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. +</p> + +<p> +28. Thus he speaks: <q>He watereth +the hills from his chambers: the earth +is satisfied with the fruit of thy works.</q> +Ps. 104:13. Thus we often see with +admiration, the clouds hovering upon +the mountains, and dropping showers +of plenty upon the hills, as <q>the bottles +of heaven</q> (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 +<pb n='436'/><anchor id='Pg436'/> +watered little Hermon, in Judea, and +the mountains of Gilboa, where Saul +and Jonathan, his son, were slain. +Therefore David said, <q>Ye mountains +of Gilboa, let there be no dew, neither +let there be rain upon you.</q> 2 Sam. +1:21. +</p> + +<p> +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. +</p> + +<p> +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. +<q>The kingdom of God is righteousness, +and peace, and joy in the Holy +Ghost.</q> Rom. 14:17. <q>Blessed are +the peacemakers, for they shall be +called the children of God.</q> 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. +</p> + +<p> +31. And whereas, in the last place, +it is said that <q>the earth is satisfied +with the fruit of God's works,</q> 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, <q>Let the +earth bring forth grass, the herb +yielding seed, and the fruit tree yielding +fruit.</q> 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. +</p> + +<p> +32. Secondly, the Psalmist says, +<q>He causeth the grass to grow for +the cattle.</q> 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. +</p> + +<p> +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. +</p> + +<p> +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 <q>all flesh is grass, and all the goodliness +thereof is as the flower of the +field.</q> Isa. 40:6. 3. It may also minister +comfort under afflictions and +persecutions, according to Psalm 37:1, +2. <q>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.</q> +</p> + +<p> +35. Thirdly, <q>Herb for the service +of man: that he may bring forth food +out of the earth: and bread, which +<pb n='437'/><anchor id='Pg437'/> +strengtheneth man's heart.</q> 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, +<q>What man is there of you, whom if +his son ask bread will he give him a +stone?</q> 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. +</p> + +<p> +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. +</p> + +<p> +37. (3) From bread we may learn +the wisdom of God. In Psalm 104:14, +God is said <q>to bring forth herb +for the service of man, that he may +bring forth food (or bread) out of the +earth.</q> 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 <q>in God we live, and move, and +have our being.</q> 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. +</p> + +<p> +38. The specific property of bread is +indicated in these words; <q>Bread, +which strengtheneth man's heart.</q> 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. +</p> + +<p> +39. Lastly, the strengthening faculty +of bread, puts us in mind of <q>the bread +of life,</q> which is Christ. So we read +in John 6:35. <q>I am the bread of +life: he that cometh to me shall never +hunger; and he that believeth on me +shall never thirst.</q> For in this bread +of life, all the power of God is contained; +because <q>it pleased God that +in him all fulness should dwell</q> (Col. +1:19); <q>and that of his fulness have all +we received, and grace for grace</q> (John +1:16); and by him, <q>we might be +filled with all the fulness of God.</q> 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. +</p> + +<p> +<anchor id='Book_IV_Part_I_Chapter_III_Section_40'/> +40. The fourth thing mentioned is +<q>wine, that maketh glad the heart of +man.</q> 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 +<pb n='438'/><anchor id='Pg438'/> +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, <q>He +brought me to the banqueting-house</q> +(Cant. 2:5); (or <emph>house of wine</emph>, 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. +</p> + +<p> +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. <q>He washed his garments +in wine, and his clothes in the blood +of grapes.</q> Gen. 49:11. +</p> + +<p> +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. <q>When the Son +of man cometh, shall he find faith on +the earth?</q> Luke 18:8. But God +promises the faithful, that he will +<q>renew their strength, that they may +mount up as eagles</q> (Isa. 40:31): +and he declares, that he will <q>carry +them even to old age.</q> Isa. 46:4. To +which also belongs that promise, +<q>They shall still bring forth fruit in +old age; they shall be fat and flourishing.</q> +Ps. 92:14. +</p> + +<p> +<anchor id='Book_IV_Part_I_Chapter_III_Section_43'/> +43. The fifth thing is, <q>Oil to make +his face to shine.</q> 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. <q>Thou anointest +my head with oil.</q> 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. <q>My +head with oil (saith he) thou didst not +anoint; but this woman hath anointed +my feet with ointment.</q> Luke 7:46. +</p> + +<p> +<anchor id='Book_IV_Part_I_Chapter_III_Section_44'/> +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, <q>Therefore God, thy God, hath +anointed thee with the oil of gladness +above thy fellows</q> (Ps. 45:7): and +<q>Of his fulness have all we received</q> +(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 +<pb n='439'/><anchor id='Pg439'/> +with the gifts of the Holy Spirit: +<q>when this corruptible shall put on +incorruption, and this mortal shall put +on immortality.</q> 1 Cor. 15:53. +</p> + +<p> +45. The sixth thing mentioned is +this, <q>The trees of the Lord are full of +sap: the cedars of Lebanon which he +hath planted.</q> 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. +</p> + +<p> +46. And whereas it is said that <q>the +Lord hath planted them,</q> 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; <q>that we may be trees of +righteousness, the planting of the +Lord, that he may be glorified.</q> 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. +</p> + +<p> +47. Seventhly, the birds are a very +great ornament of the earth. They +build upon the trees and help to furnish +our tables. <q>There the birds make +their nests; as for the stork, the fir-trees +are her house.</q> Psalm 104:17. +And <q>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?</q> Job 39:1, +5, 13, 18, 26, 27. +</p> + +<p> +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. <q>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?</q> +Ps. 50:10-13. What then is the sacrifice +that God expects? <q>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.</q> Ver. 14, 15. +</p> + +</div> + +<pb n='440'/><anchor id='Pg440'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_I_Chapter_IV'/> +<head>Chapter IV.</head> +<head type='sub'>Of The Sun, Moon, And Stars, The Work Of The Fourth Day.</head> + +<quote rend='display'> +<hi rend='italic'>See</hi> <hi rend='smallcaps'>Gen.</hi> 1:14; +<hi rend='smallcaps'>Ps.</hi> 104:19. +</quote> + +<p> +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. +</p> + +<p> +2. <q>Lift up your eyes on high,</q> saith +God, <q>and behold who hath created +these things, that bringeth out their +host by number: he calleth them all +by names.</q> 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 <q>the +heavens declare the glory of God; and +the firmament showeth his handywork.</q> +Ps. 19:1. +</p> + +<p> +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: <q>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.</q> +</p> + +<p> +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. +</p> + +<p> +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. <q>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.</q> Ps. 103:11, +12. For though <q>the earth is full +of the goodness of the Lord</q> (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. +</p> + +<pb n='441'/><anchor id='Pg441'/> + +<p> +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 <q>by wisdom +made the heavens.</q> 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? +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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, +<q>When the morning stars sang together, +and all the sons of God shouted +for joy</q> (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?—<q>Praise +ye him, sun and moon; praise +him, all ye stars of light.</q> Ps. 148:3. +</p> + +<p> +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 <q>it is not for us +to know the times or the seasons which +the Father hath put in his own power</q> +(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 +<pb n='442'/><anchor id='Pg442'/> +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. +</p> + +<p> +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 <q>send him good speed that +day.</q> Gen. 24:12. +</p> + +<p> +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: <q>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?</q> 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? +</p> + +<p> +13. The words in St. Luke run thus: +<q>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?</q> 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. +</p> + +<p> +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. +</p> + +<p> +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, <q>The Lord is +thy shade upon thy right hand; the +sun shall not smite thee by day, nor +the moon by night.</q> Ps. 121:5, 6. +<pb n='443'/><anchor id='Pg443'/> +The same Psalm advises us, to <q>lift +up our eyes unto the hills, from whence +cometh our help,</q> that by the grace +and favor of God we may escape these +evils. +</p> + +<p> +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, <q>They fought from heaven; the +stars in their courses fought against +Sisera</q> (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. +</p> + +<p> +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, +<q>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.</q> 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. <q>I (saith he) will hear the +heavens,</q> 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. +</p> + +<p> +18. And whereas the prophet adds, +<q>The heavens shall hear the earth,</q> +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. <q>And +the earth shall hear the corn, and +wine, and oil;</q> 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. +</p> + +<p> +<anchor id='Book_IV_Part_I_Chapter_IV_Section_19'/> +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. <q>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?</q> 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. <q>Not unto us +(then), O Lord, not unto us, but unto +<pb n='444'/><anchor id='Pg444'/> +thy name give glory</q> (Ps. 115:1); +for thou hast made all these things, +and thy hand hath formed them. +<q>He appointed the moon for seasons; +the sun knoweth his going down</q> +(Ps. 104:19); alluding to the work of +the fourth day, when God said, <q>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.</q> Gen. +1:14-16. +</p> + +<p> +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. +</p> + +<p> +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. <q>To every thing there is +a season, and a time to every purpose +under the heaven.</q> 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. +</p> + +<p> +22. By the words, <q>The sun knoweth +his going down</q> (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. +</p> + +<p> +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: <q>For my part, I +had rather believe in the sun that +never dies, than in a mortal God.</q> +This was the effect of human blindness, +against the corrupt influences +and prejudices of which, God has taken +particular care to warn us: <q>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 +<pb n='445'/><anchor id='Pg445'/> +nations under the whole heaven.</q> +Deut. 4:19. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +26. How profound is the wisdom of +God, who <q>telleth the number of the +stars, and calleth them all by their +names</q> (Ps. 147:4, 5); to which is +immediately subjoined, <q>Great is our +Lord, and of great power; his understanding +is infinite.</q> 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! <q>For the foolishness of +God is wiser than men.</q> 1 Cor. 1:25. +</p> + +<p> +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, <q>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.</q> +Jer. 33:20, 21, 25. +</p> + +<p> +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, <q>Look upon me, for you yourselves +are in the same condition.</q> And +when the heaven is red as blood, and +seems to be on fire, it appears to speak +to us in words like these: <q>Look up +to me, and think on that day when I +shall burn with real flames.</q> 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? +<pb n='446'/><anchor id='Pg446'/> +The same may be said of storms and +tempests at sea, and of all disorders +in the inanimate creation. +</p> + +<p> +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. +<q>For what fellowship hath righteousness +with unrighteousness? and what +communion hath light with darkness? +and what concord hath Christ with +Belial?</q> 2 Cor. 6:14, 15. +</p> + +<p> +30. Lastly, the visible sun should +put us in mind of Jesus Christ, the +spiritual and eternal <q>Sun of righteousness.</q> +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, <q>I am the light +of the world; he that followeth me +shall not walk in darkness, but shall +have the light of life.</q> John 8:12. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_I_Chapter_V'/> +<head>Chapter V.</head> +<head type='sub'>Of The Waters, And Their Productions, The Work Of The Fifth Day.</head> + +<quote rend='display'> +<hi rend='italic'>See</hi> <hi rend='smallcaps'>Gen.</hi> +1:20-22; <hi rend='smallcaps'>Ps.</hi> 104:25. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +4. As for the living creatures that +<pb n='447'/><anchor id='Pg447'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +<q>Who hath shut up the sea with +doors,</q> saith God to Job, <q>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?</q> 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. <q>He gathereth +the waters of the sea together, as +a heap; he layeth up the deep in +storehouses.</q> Ps. 33:7. +</p> + +<p> +7. God tells Job, that he has <q>made +the clouds to be the garment thereof, +and thick darkness a swaddling band +for it</q> (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. +</p> + +<p> +8. To this work of the fifth day, belongs +also that passage of the Psalmist: +<q>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.</q> Ps. +104:25, 26. +</p> + +<p> +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 +<pb n='448'/><anchor id='Pg448'/> +they quickly put at rest, and settled +within their proper bounds. These +are clear demonstrations of the mighty +power of God. +</p> + +<p> +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, <q>shaking +both the sea and the dry land, after +the Desire of all nations was come.</q> +Hag. 2:6, 7. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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: <q>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.</q> Job 40:18, 19, +23; 41:18-21, 25, 31. +</p> + +<p> +14. Thus much for the greatness of +the sea; which is a very striking +illustration of the power of God. +<pb n='449'/><anchor id='Pg449'/> +<q>Who hath measured the waters in +the hollow of his hand?</q> saith Isaiah. +Isa. 40:12. To which the Psalmist +answers, <q>Whatsoever the Lord pleased, +that did he in heaven and in the +earth, in the seas and all deep places.</q> +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. +</p> + +<p> +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. +</p> + +<p> +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, <q>Hast +thou entered into the springs of the +sea? or hast thou walked in the search +of the depth?</q> (Job 38:16); so is +our life an unsearchable abyss of misery +and sorrow. Whence the Psalmist +says, <q>Out of the depths have I +cried unto thee, O Lord.</q> Ps. 130:1. +And, <q>Deep calleth unto deep at the +noise of thy waterspouts; all thy +waves and thy billows are gone over +me.</q> Ps. 42:7. So that our life is +nothing but a vast sea of calamity +and sorrow. +</p> + +<p> +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, <q>He will have +compassion on us, and cast all our sins +into the depths of the sea.</q> Micah 7:19. +As the Egyptians were drowned +in the Red Sea (Exod. 14:28), so +must all our sins be drowned and +<pb n='450'/><anchor id='Pg450'/> +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. +</p> + +<p> +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. +<q>When thou passest through the waters, +I will be with thee; and through +the rivers, they shall not overflow +thee.</q> Isa. 43:2. +</p> + +<p> +19. A third consolation is contained +in these words of the prophet Zechariah: +<q>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.</q> 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, +<q>In the multitude of my thoughts +within me, thy comforts delight my +soul.</q> Ps. 94:19. +</p> + +<p> +20. A fourth consolation against the +stormy sea of this world, is contained +in Psalm 65:7. <q>God stilleth the +noise of the seas, the noise of their +waves, and the tumult of the people.</q> +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. <q>The lord on high is +mightier than the noise of many waters.</q> +Ps. 93:4. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter VI.</head> +<anchor id='Book_IV_Part_I_Chapter_VI'/> +<head type='sub'>Of The Living Creatures, The Work Of The Sixth Day.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Gen.</hi> 1:24; 2:19, 20. +</quote> + +<p> +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 +<pb n='451'/><anchor id='Pg451'/> +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, +<hi rend='italic'>Woman</hi>, because she was taken out of +man; afterward, <hi rend='italic'>Eve</hi>, as being <q>the +mother of all living.</q> Gen. 2:23; +3:20. +</p> + +<p> +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), <q>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.</q> 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 <q>to the +stork and the crane, the turtle, and +the swallow, who know the appointed +time of their coming.</q> Jer. 8:7. Isaiah +sends us <q>to the ox and the ass, who +know their master's crib</q> (Isa. 1:3); +David and Job, <q>to the young ravens +that call upon God</q> (Ps. 147:9; Job +38:41); David again, <q>to the deaf adder +that stoppeth her ear</q> (Ps. 58:4); +Isaiah, <q>to the cockatrice' eggs and +vipers</q> (Isa. 59:5); Jeremiah, <q>to the +sea monsters, that draw out the breast, +and give suck to their young ones;</q> +adding, <q>the daughter of my people is +become cruel like the ostriches in the +wilderness.</q> Lam. 4:3. So the Song +of Solomon speaks of the <q>young hart, +the dove, and the foxes</q> (Song of Solomon +2:9, 14, 15); David, <q>of the hart +panting after the water-brooks</q> (Ps. +42:1); Solomon, <q>of the ant</q> (Prov. +6:6); David and Isaiah, <q>of the +eagles.</q> Ps. 103:5. <q>They that wait +upon the Lord shall renew their +strength,</q> 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. +</p> + +<p> +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 <q>of the wisdom of serpents, +and the harmlessness of doves</q> (Matt. +10:16); of <q>the hen gathering her +chickens under her wings</q> (Matt. 23:37); +of <q>the eagles' following the carcass</q> +(Matt. 24:28); of <q>the dogs +that eat the crumbs that fall from +their masters' table.</q> 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. +</p> + +<p> +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: <q>I did mourn as +a dove.</q> Isa. 38:14. Why had <q>the +four living creatures the faces of a +man, an ox, a lion, and an eagle</q>? +Ezek. 1:10; Rev. 4:7. They express +to us the four mediatorial offices of +Christ: his incarnation, sacrifice, resurrection, +and ascension. +</p> + +<pb n='452'/><anchor id='Pg452'/> + +<p> +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, +<q>O Lord, thou preservest man and +beast.</q> 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 <emph>flesh</emph>, <q>to thee shall all flesh +come</q> (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 +<emph>flesh</emph>. 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: +<q>Thou who art the confidence of all +the ends of the earth, and of them that +are afar off upon the sea.</q> 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, <q>Thou +makest the outgoings of the morning +and evening to rejoice</q> (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, <q>filling our +hearts with food and gladness.</q> 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: <q>The river of God is +full of water</q> (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. +</p> + +<p> +6. To this also may be referred that +passage of the Psalmist, <q>All wait +upon thee, that thou mayest give +them their meat in due season.</q> Ps. 104:27. +And not only so, but he represents +also the brute creatures as +sensible of this dependence upon God, +<q>The young lions roar after their +prey, and seek their meat from God</q> +(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, <q>the +earnest expectation of the creature.</q> +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 <emph>his own +image</emph>, should be neglected or forgotten +by him. +</p> + +<p> +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,—<emph>man</emph>, that lives, +moves, and has his being in him; <q>for +in him we live, and move, and have +our being,</q> saith St. Paul (Acts +<pb n='453'/><anchor id='Pg453'/> +17:28),—<emph>man</emph>, that is sustained by his +power: for <q>he upholdeth all things +by the word of his power</q> (Heb. 1:3)—<emph>man</emph>, +whom he has made with his +own hand; according to Isaiah 64:8. +<q>O Lord, thou art our Father; we are +the clay, and thou art the potter, and +we all are the work of thy hand;</q>—<emph>man</emph>, +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. +</p> + +<p> +8. The Psalmist goes on: <q>That +thou givest them, they gather: thou +openest thy hand, they are filled with +good.</q> 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. +</p> + +<p> +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 <q>his paths drop fatness.</q> +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. +</p> + +<p> +10. And then the Psalmist adds, +<q>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.</q> 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. <q>By the word +of the Lord were the heavens made; +and all the host of them by the breath +of his mouth.</q> 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, <q>the Lord +upholdeth all things by the word of +his power.</q> 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. +</p> + +<p> +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, <q>of whom, and +through whom, and to whom are all +<pb n='454'/><anchor id='Pg454'/> +things.</q> Rom. 11:36. He is said to +be <q>above all, and through all, and +in us all</q> (Eph. 4:6): so that <q>the +Lord is the strength of our life.</q> 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 <emph>Word</emph> 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. <q>While the earth remaineth,</q> +saith God to Noah, <q>seed-time +and harvest, and cold and heat, +and summer and winter, and day and +night, shall not cease.</q> Gen. 8:22. +By the same blessing, the world is preserved +to this day. +</p> + +<p> +<anchor id='Book_IV_Part_I_Chapter_VI_Section_12'/> +12. This wonderful and universal +Providence of God, consists chiefly in +three things. First, in his <emph>knowledge</emph>. +<q>Known unto God are all his works +from the beginning of the world.</q> +Acts 15:18. By this infinite and incomprehensible +wisdom, he knows, +sees, and hears all things; therefore he +is called in Scripture, <q>the God that +liveth and seeth.</q> 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 +<q>the Living,</q> not only because he +himself liveth forever, but also because +he is the life of all things. +</p> + +<p> +<anchor id='Book_IV_Part_I_Chapter_VI_Section_13'/> +13. The second head of divine Providence, +is the fatherly <emph>goodness</emph> of God +(Matt. 6:26), by which He taketh +care of all things: <q>He maketh his +sun to rise on the evil, and on the +good.</q> 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, <q>The Lord gave, and +the Lord hath taken away.</q> 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. +</p> + +<p> +<anchor id='Book_IV_Part_I_Chapter_VI_Section_14'/> +14. The third head of God's universal +providence over all his creatures +is, his <emph>omnipotence</emph>. 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, <q>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.</q> Jer. 18:2. The prophet +intimates thereby that God, who afflicteth +and breaketh us to pieces, can +also heal and restore us again. +</p> + +<pb n='455'/><anchor id='Pg455'/> + +<p> +<anchor id='Book_IV_Part_I_Chapter_VI_Section_15'/> +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, <q>great in counsel, +and mighty in work</q> (Jer. 32:19), +who laid our cross upon us, can +easily lighten it, or strengthen us to +bear it. Let us <q>commit our way +unto the Lord</q> (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. +</p> + +<p> +<anchor id='Book_IV_Part_I_Chapter_VI_Section_16'/> +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, <q>Thou, O Lord, art a shield +for me; my glory, and the lifter up +of mine head.</q> Ps. 3:3. To which +may be referred that passage, <q>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.</q> 1 Sam. 2:6, 7. +</p> + +<p> +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 <q>his delights are with +the sons of men.</q> 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. +</p> + +<p> +<anchor id='Book_IV_Part_I_Chapter_VI_Section_18'/> +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 +<pb n='456'/><anchor id='Pg456'/> +of the place in which God at first +placed man; which was <emph>Paradise</emph> 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? +</p> + +<p> +<anchor id='Book_IV_Part_I_Chapter_VI_Section_19'/> +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. <q>Let us make man,</q> saith +God, <q>in our image, after our likeness.</q> +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, <q>Let us make man.</q> +How wonderful is that counsel! How +solemn is that decree! How transcendent +is the dignity of human nature! +</p> + +<p> +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 <emph>man</emph>; 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 +<q>in our likeness,</q> that our own image +may be clearly represented in him. +</p> + +<p> +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. +</p> + +<p> +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 <q>the beauty of the +soul consists in virtue and piety.</q> +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? +</p> + +<p> +23. To this belongs that passage of +<pb n='457'/><anchor id='Pg457'/> +the prophet Ezekiel, <q>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.</q> 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, <q>a +king's daughter, all glorious within, +whose clothing is of wrought gold.</q> +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 +<q>the glory of man is God, but the receptacle +of all the operations of divine +wisdom and goodness, is man.</q> +</p> + +<p> +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 <q>our soul is perfected +by the comeliness of God</q> +(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 <q>we are changed from +glory to glory, as by the Spirit of the +Lord.</q> 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. +</p> + +</div> + +</div> + +<pb n='458'/><anchor id='Pg458'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Part II.</head> +<head type='sub'>Treating Specially Of Man.</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_I'/> +<head>Chapter I.</head> +<head type='sub'>God, An Infinite And Eternal Being.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='italic'>The +Great, the Mighty God, the Lord of +hosts, is his name; great in counsel, and mighty in +work.</hi>—<hi rend='smallcaps'>Jer.</hi> 32:17-19. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +<anchor id='Book_IV_Part_II_Chapter_I_Section_3'/> +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. +<pb n='459'/><anchor id='Pg459'/> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_II'/> +<head>Chapter II.</head> +<head type='sub'>God, The Supreme Good.</head> + +<quote rend='display'> +<hi rend='italic'>For of him, and through him, and +to him, are all things.</hi>—<hi rend='smallcaps'>Rom.</hi> 11:36. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<pb n='460'/><anchor id='Pg460'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_III'/> +<head>Chapter III.</head> +<head type='sub'>Man, The Most Noble Of All Creatures, And Made For The Service Of +God.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Ps.</hi> +100:3. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_IV'/> +<head>Chapter IV.</head> +<head type='sub'>God Made Man In His Own Image, In Order That He Might Delight In +Him.</head> + +<quote rend='display'> +<hi rend='italic'>My delights were with the sons of +men.</hi>—<hi rend='smallcaps'>Prov.</hi> 8:31.—<hi rend='italic'>The +Lord shall rejoice in his +works.</hi>—<hi rend='smallcaps'>Ps.</hi> 104:31. +</quote> + +<p> +Every artist has a love for the +works of his own hands, and +that induces him to take so much +pains about them. <q>God saw every +thing that he had made, and, behold, it +was very good.</q> 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. +</p> + +<p> +2. For the more anything resembles +ourselves, the more tenderly do we +<pb n='461'/><anchor id='Pg461'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter V.</head> +<head type='sub'>That God By His Love Bestows Himself Upon Us.</head> + +<quote rend='display'> +<hi rend='italic'>God is love.</hi>—1 <hi rend='smallcaps'>John</hi> 4:16. +</quote> + +<p> +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. +</p> + +<p> +<anchor id='Book_IV_Part_II_Chapter_V_Section_2'/> +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, +<q>God so loved the world, that he +gave his only begotten Son</q> (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: <q>that whosoever believeth in +him should not perish, but have everlasting +life.</q> +</p> + +</div> + +<pb n='462'/><anchor id='Pg462'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_VI'/> +<head>Chapter VI.</head> +<head type='sub'>Showing How Much Man Is Indebted To God For His Everlasting Love.</head> + +<quote rend='display'> +<hi rend='italic'>We love him, because he first +loved us.</hi>—1 <hi rend='smallcaps'>John</hi> 4:19. +</quote> + +<p> +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. +</p> + +<p> +2. And as man consists of body +and soul, so God has abundantly provided +for the comfort and happiness +of both. +</p> + +<p> +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: <q>Consider,</q> +it saith, <q>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.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_VII'/> +<head>Chapter VII.</head> +<head type='sub'>Of The Things That Instruct And Comfort The Soul.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Job</hi> +12:7, 8. +</quote> + +<p> +Let us now see what provision +God has made for the comfort +and instruction of the <emph>soul</emph> 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. +</p> + +<p> +2. Man alone has the privilege of +really enjoying what he possesses. +Other creatures, being void of understanding, +have no relish of those blessings +<pb n='463'/><anchor id='Pg463'/> +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. +</p> + +<p> +<anchor id='Book_IV_Part_II_Chapter_VII_Section_3'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_VIII'/> +<head>Chapter VIII.</head> +<head type='sub'>Of The Obligations Under Which Men Lie To God.</head> + +<quote rend='display'> +<hi rend='italic'>O Lord, how great are thy works! and +thy thoughts are very deep. A brutish man knoweth not; +neither doth a fool understand this.</hi>—<hi rend='smallcaps'>Ps.</hi> 92:5, 6. +</quote> + +<p> +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 +<pb n='464'/><anchor id='Pg464'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_IX'/> +<head>Chapter IX.</head> +<head type='sub'>Man Even More Indebted To God For Inward, Than For Outward +Blessings.</head> + +<quote rend='display'> +<hi rend='italic'>And the fear of you shall be upon every +beast of the earth.</hi>—<hi rend='smallcaps'>Gen.</hi> 9:2. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<pb n='465'/><anchor id='Pg465'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_X'/> +<head>Chapter X.</head> +<head type='sub'>Of The Wisdom Which God Has Shown In The Formation Of Man.</head> + +<quote rend='display'> +<hi rend='italic'>O Lord, how manifold are thy works! in wisdom +hast thou made them all.</hi>—<hi rend='smallcaps'>Ps.</hi> 104:24. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XI'/> +<head>Chapter XI.</head> +<head type='sub'>Of The Obligations Man Lies Under Towards God.</head> + +<quote rend='display'> +<hi rend='italic'>What hast thou that thou didst +not receive?</hi>—1 <hi rend='smallcaps'>Cor.</hi> 4:7. +</quote> + +<p> +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. +</p> + +<p> +2. And though this latter is indeed +the first, as being the foundation of +<pb n='466'/><anchor id='Pg466'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XII'/> +<head>Chapter XII.</head> +<head type='sub'>Of Answering The Obligations Which Man Lies Under To God.</head> + +<quote rend='display'> +<hi rend='italic'>I will love thee, O Lord, my +strength.</hi>—<hi rend='smallcaps'>Ps.</hi> 18:1. +</quote> + +<p> +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. +</p> + +<p> +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 +<pb n='467'/><anchor id='Pg467'/> +man is in the highest degree of perfection, +so the love that he requires +from us ought to be perfect, <q>with all +our heart, with all our soul, with all +our mind, and with all our strength.</q> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XIII'/> +<head>Chapter XIII.</head> +<head type='sub'>Showing That God's Love Appears In All His Works, Even In His +Chastisements.</head> + +<quote rend='display'> +<hi rend='italic'>He hath not dealt with us after our sins; nor rewarded us +according to our iniquities.</hi>—<hi rend='smallcaps'>Ps.</hi> 103:10. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<pb n='468'/><anchor id='Pg468'/> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XIV'/> +<head>Chapter XIV.</head> +<head type='sub'>Showing How, And On What Account, Man Is Obliged To Love God.</head> + +<quote rend='display'> +<hi rend='italic'>If a man would give all the substance of his house for love, +it would utterly be contemned.</hi>—<hi rend='smallcaps'>Cant.</hi> +8:7. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<pb n='469'/><anchor id='Pg469'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XV'/> +<head>Chapter XV.</head> +<head type='sub'>Showing That All The Creatures Continually Remind Us Of The Love +Which We Owe To God.</head> + +<quote rend='display'> +<hi rend='italic'>Doth not wisdom cry? and understanding put forth +her voice?</hi>—<hi rend='smallcaps'>Prov.</hi> +8:1. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XVI'/> +<head>Chapter XVI.</head> +<head type='sub'>A General Rule, Teaching Us How To Answer Our Obligations To God.</head> + +<quote rend='display'> +<hi rend='italic'>Let my beloved come into his garden, and eat his +pleasant fruits.</hi>—<hi rend='smallcaps'>Cant.</hi> 4:16. +</quote> + +<p> +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 +<pb n='470'/><anchor id='Pg470'/> +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. +</p> + +<p> +2. Moreover, as the trees serve us, +and naturally provide for our pleasure +and benefit; so is it our duty to serve +God <q>out of a pure heart, and of a +good conscience, and of faith unfeigned</q> +(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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XVII'/> +<head>Chapter XVII.</head> +<head type='sub'>Showing That The Christian Who Loves Not God Is Without Excuse.</head> + +<quote rend='display'> +<hi rend='italic'>This is the love of God, that we keep his commandments: and +his commandments are not +grievous.</hi>—1 <hi rend='smallcaps'>John</hi> 5:3. +</quote> + +<p> +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. +</p> + +<p> +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 +<pb n='471'/><anchor id='Pg471'/> +difficulties, and drives away all sorrow, +filling the soul with joy and gladness; +so that if we love not God, we +are without excuse. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XVIII.</head> +<head type='sub'>Showing That Our Duty To God Tends To Promote Our Own Happiness.</head> + +<quote rend='display'> +<hi rend='italic'>By thy commandments is thy servant warned: and +in keeping of them there is great +reward.</hi>—<hi rend='smallcaps'>Ps.</hi> 19:11. +</quote> + +<p> +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 <emph>our</emph> 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. +</p> + +<p> +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! +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XIX.</head> +<head type='sub'>The Service Which The Creatures Render To Man, Compared With That +Which Man Renders To God.</head> + +<quote rend='display'> +<hi rend='italic'>My son, keep sound wisdom and discretion: so shall +they be life unto thy soul.</hi>—<hi rend='smallcaps'>Prov.</hi> 3:21, 22. +</quote> + +<p> +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 +<pb n='472'/><anchor id='Pg472'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XX'/> +<head>Chapter XX.</head> +<head type='sub'>All Things Are Preserved By The Hand Of God.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Ezra</hi> 8:22. +</quote> + +<p> +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. +</p> + +<p> +2. But the more natural conclusion +would be, that if man cannot subsist +without their help, they who are so +<pb n='473'/><anchor id='Pg473'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXI.</head> +<head type='sub'>Showing That From The Service Of Man And The Creatures, A Union +Takes Place Between The Visible World, Man, And God.</head> + +<quote rend='display'> +<hi rend='italic'>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?</hi>—<hi rend='smallcaps'>Jerem.</hi> +10:6, 7.—<hi rend='italic'>If then I be a father, where +is mine honor? and if I be a master, where is my +fear?</hi>—<hi rend='smallcaps'>Mal.</hi> 1:6. +</quote> + +<p> +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 <emph>him</emph>. +</p> + +<p> +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, +</p> + +<p> +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. +</p> + +</div> + +<pb n='474'/><anchor id='Pg474'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXII'/> +<head>Chapter XXII.</head> +<head type='sub'>From The Love Which We Owe To God, Proceeds That Which We Owe To Our +Neighbor.</head> + +<quote rend='display'> +<hi rend='italic'>This commandment have we from him, That +he who loveth God love his brother also.</hi>—1 <hi rend='smallcaps'>John</hi> +4:21. +</quote> + +<p> +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, <emph>God</emph> 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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXIII'/> +<head>Chapter XXIII.</head> +<head type='sub'>Man Is Made In The Image Of God.</head> + +<quote rend='display'> +<hi rend='italic'>And God said, Let us make man in our image, after +our likeness.</hi>—<hi rend='smallcaps'>Gen.</hi> 1:26. +</quote> + +<p> +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. +</p> + +<p> +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 +<pb n='475'/><anchor id='Pg475'/> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXIV'/> +<head>Chapter XXIV.</head> +<head type='sub'>That Man Is Obliged To Love His Neighbor As Himself.</head> + +<quote rend='display'> +<hi rend='italic'>He that loveth not, knoweth not God; for +God is love.</hi>—1 <hi rend='smallcaps'>John</hi> 4:8. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<pb n='476'/><anchor id='Pg476'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXV.</head> +<head type='sub'>All Mankind Are To Be Considered As One Man, Or As Being Many +Members Of One Great Body.</head> + +<quote rend='display'> +<hi rend='italic'>Have we not all one father? hath not +one God created us? why do we deal treacherously every +man against his brother?</hi>—<hi rend='smallcaps'>Mal.</hi> 2:10. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<pb n='477'/><anchor id='Pg477'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXVI'/> +<head>Chapter XXVI.</head> +<head type='sub'>Charity, The Foundation Of The Greatest Strength.</head> + +<quote rend='display'> +<hi rend='italic'>Endeavouring to keep the unity of the Spirit +in the bond of peace.</hi>—<hi rend='smallcaps'>Eph.</hi> 4:3. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXVII'/> +<head>Chapter XXVII.</head> +<head type='sub'>Of The Nature, Properties, And Fruits Of Love.</head> + +<quote rend='display'> +<hi rend='italic'>Take heed that the light which is in thee +be not darkness.</hi>—<hi rend='smallcaps'>Luke</hi> 11:35. +</quote> + +<p> +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 +<pb n='478'/><anchor id='Pg478'/> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXVIII'/> +<head>Chapter XXVIII.</head> +<head type='sub'>Love Unites Him Who Loves With The Person Loved, And Transforms Into +The Same Nature.</head> + +<quote rend='display'> +<hi rend='italic'>God is love; and he that dwelleth in love +dwelleth in God, and God in him.</hi>—1 <hi rend='smallcaps'>John</hi> 4:16. +</quote> + +<p> +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 <emph>carnal</emph> love, +<emph>earthly</emph> love, and <emph>divine</emph> 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. +</p> + +<p> +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. +</p> + +</div> + +<pb n='479'/><anchor id='Pg479'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXIX'/> +<head>Chapter XXIX.</head> +<head type='sub'>Nothing Is Worthy Of Our Love, But That Which Can Make Us More +Noble And Pure.</head> + +<quote rend='display'> +<hi rend='italic'>Love not the world, neither the things +that are in the world.</hi>—1 <hi rend='smallcaps'>John</hi> 2:15. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXX'/> +<head>Chapter XXX.</head> +<head type='sub'>Our Chief Love Is Due To God, As The First And Last, The Beginning And +The End Of All Things.</head> + +<quote rend='display'> +<hi rend='italic'>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.</hi>—<hi rend='smallcaps'>Deut.</hi> 32:4. +</quote> + +<p> +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; +<pb n='480'/><anchor id='Pg480'/> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXXI'/> +<head>Chapter XXXI.</head> +<head type='sub'>He Who Principally Loves Himself, Actually Sets Up Himself In God's +Stead.</head> + +<quote rend='display'> +<hi rend='italic'>O Lord, righteousness belongeth unto thee, but unto us confusion +of faces.</hi>—<hi rend='smallcaps'>Dan.</hi> 9:7.—<hi rend='italic'>Not +unto us, O Lord, not unto us, but unto thy name give +glory.</hi>—<hi rend='smallcaps'>Ps.</hi> 115:1. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<pb n='481'/><anchor id='Pg481'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXXII'/> +<head>Chapter XXXII.</head> +<head type='sub'>Love To God, The Source Of All That Is Good; Self-Love, The Source Of +All Evil.</head> + +<quote rend='display'> +<hi rend='italic'>O Israel, thou hast destroyed thyself; but in +me is thine help.</hi>—<hi rend='smallcaps'>Hos.</hi> 13:9. +</quote> + +<p> +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. +</p> + +<p> +<anchor id='Book_IV_Part_II_Chapter_XXXII_Section_2'/> +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. +</p> + +<p> +<anchor id='Book_IV_Part_II_Chapter_XXXII_Section_3'/> +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. +</p> + +</div> + +<pb n='482'/><anchor id='Pg482'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXXIII'/> +<head>Chapter XXXIII.</head> +<head type='sub'>Of The Love Of God, And The Love Of Self.</head> + +<quote rend='display'> +<hi rend='italic'>The carnal mind is enmity against +God.</hi>—<hi rend='smallcaps'>Rom.</hi> 8:7. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<pb n='483'/><anchor id='Pg483'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXXIV.</head> +<head type='sub'>Love To God, The Only Source Of Peace And Unity.</head> + +<quote rend='display'> +<hi rend='italic'>Above all these things put on charity, which is +the bond of perfectness.</hi>—<hi rend='smallcaps'>Col.</hi> 3:14. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXXV'/> +<head>Chapter XXXV.</head> +<head type='sub'>Showing How We Ought To Love God.</head> + +<quote rend='display'> +<hi rend='italic'>Now the end of the commandment is +charity out of a pure heart, and of a good conscience, and of +faith unfeigned.</hi>—1 <hi rend='smallcaps'>Tim.</hi> 1:5. +</quote> + +<p> +<anchor id='Book_IV_Part_II_Chapter_XXXV_Section_1'/> +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, <emph>that</emph> +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. +</p> + +<p> +2. Wherefore, as thou now lovest +thine own will, and endeavorest to +gratify it in all things, so thou must, +<pb n='484'/><anchor id='Pg484'/> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXXVI'/> +<head>Chapter XXXVI.</head> +<head type='sub'>Divine Joy, The Fruit Of Divine Love.</head> + +<quote rend='display'> +<hi rend='italic'>Let all those that put their trust +in thee rejoice.</hi>—<hi rend='smallcaps'>Ps.</hi> 5:11. +</quote> + +<p> +<anchor id='Book_IV_Part_II_Chapter_XXXVI_Section_1'/> +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. +</p> + +<p> +2. For as all joy arises from love, +and depends upon it, such as is the +<emph>love</emph>, such also must be the <emph>joy</emph>. 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 +<pb n='485'/><anchor id='Pg485'/> +rapture, full of grace, glory, and immortality. +</p> + +<p> +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, <q>He +brought me to the banqueting-house: +stay me with flagons, comfort me with +apples.</q> 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 <q>the love of Christ +passeth knowledge.</q> Eph. 3:19. +</p> + +<p> +4. And as this divine love is not a +thing <emph>without</emph> us, but <emph>within</emph> 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 +<emph>in it</emph>. 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. +</p> + +<p> +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 <q>all in +all.</q> 1 Cor. 15:28. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXXVII'/> +<head>Chapter XXXVII.</head> +<head type='sub'>Of The Evil Fruits Of Self-Love.</head> + +<quote rend='display'> +<hi rend='italic'>Be afflicted, and mourn, and weep: and +let your laughter be turned to mourning, and your joy to +heaviness.</hi>—<hi rend='smallcaps'>James</hi> 4:9. +</quote> + +<p> +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 +<pb n='486'/><anchor id='Pg486'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XXXVIII'/> +<head>Chapter XXXVIII.</head> +<head type='sub'>Everlasting Sorrow And Death, The End Of Self-Love And Carnal Joy.</head> + +<quote rend='display'> +<hi rend='italic'>If ye live after the flesh, ye +shall die.</hi>—<hi rend='smallcaps'>Rom.</hi> 8:13. +</quote> + +<p> +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 +<pb n='487'/><anchor id='Pg487'/> +must bear his burden, and undergo his +punishment to all eternity. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XXXIX.</head> +<head type='sub'>All That We Have Must Be Offered And Consecrated To God.</head> + +<quote rend='display'> +<hi rend='italic'>O come, let us worship and bow down: let us kneel +before the Lord our maker.</hi>—<hi rend='smallcaps'>Ps.</hi> 95:6. +</quote> + +<p> +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? +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<pb n='488'/><anchor id='Pg488'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='Book_IV_Part_II_Chapter_XL'/> +<head>Chapter XL.</head> +<head type='sub'>He Can Never Praise And Glorify God, Who Seeks His Own Glory.</head> + +<quote rend='display'> +<hi rend='italic'>Not unto us, O Lord, not unto us, but +unto thy name give glory.</hi>—<hi rend='smallcaps'>Ps.</hi> 115:1. +</quote> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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: <q>I never knew +you: depart from me, ye that work +iniquity!</q> 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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Conclusion.</head> + +<p> +1. The title <q>True Christianity</q> 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 +<pb n='489'/><anchor id='Pg489'/> +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. +</p> + +<p> +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? <q>The works of the Lord are +great, sought out of all them that +have pleasure therein.</q> Ps. 111:2. +And, <q>Thou Lord, hast made me glad +through thy work; I will triumph in +the works of thy hands.</q> 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. +</p> + +</div> + +</div> + +</div> + +<pb n='491'/><anchor id='Pg491'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Index.</head> + +<p> +The Roman Numerals indicate, respectively, the Four +Books; the first Arabic numeral which follows, +designates, in every case, the <emph>Chapter</emph>; +the second, with any that may follow, refers to one or more +<emph>Sections</emph> of a chapter. The references to the +<hi rend='smallcaps'>Introduction</hi>, the <hi rend='smallcaps'>Prefaces</hi>, +the two <hi rend='smallcaps'>Parts</hi> of <hi rend='smallcaps'>Book IV.</hi>, +etc., will be readily understood. +</p> + +<lg> +<l>A.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Abraham</hi>—an example of patience, +<ref target='Book_II_Chapter_XLVII_Section_16'>II. 47. 16</ref>.</l> +<l>—— the time when the promise was given to him, +<ref target='Book_I_Chapter_XII_Section_7'>I. 12. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Absolution from sin</hi>, <ref target='Book_I_Chapter_XXI_Section_13'>I. 21. 13</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Agricola</hi>, <ref target='Intro_Section_15'><hi rend='smallcaps'>Introd.</hi> § 15</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Adam</hi>—his fall, <ref target='Book_I_Chapter_II'>I. Chap. 2</ref>; +<ref target='Book_II_Chapter_XVII_Section_9'>II. 17. 9</ref>; +<ref target='Book_II_Chapter_XXXIV_Section_4'>II. 34. Sect. 4. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Adam and Christ</hi>, contrasted, <ref target='Book_II_Chapter_VII'>II. 7. 1-6</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Affliction</hi>—its uses, +<ref target='Book_II_Chapter_V_Section_3'>II. 5. 3</ref>; <ref target='Book_II_Chapter_XXXV_Section_5'>II. 35. 5</ref>.</l> +<l>—— none for which God has not provided consolation, <ref target='Book_II_Chapter_XLVIII'>II. Chap. 48</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ahab</hi>—his delusion, <ref target='Book_I_Chapter_XXXVIII_Section_13'>I. 38. 13</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Anger</hi> of <hi rend='smallcaps'>God</hi>—what is meant by the expression, +<ref target='Book_II_Chapter_XLII_Section_11'>II. 42. 11</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Antinomistic Controversy</hi>, +<ref target='Intro_Section_15'><hi rend='smallcaps'>Introd.</hi> § 15</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Apology</hi> of Augsburg Confession, +<ref target='Intro_Section_25'><hi rend='smallcaps'>Introd.</hi> § 25</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Apostasy</hi>—when man is guilty of it, +<ref target='Book_II_Chapter_XXIII_Section_4'>II. 23. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Arndt</hi>—account of his life, <ref target='Intro_Section_1'><hi rend='smallcaps'>Introd.</hi> § 1</ref>, etc.</l> +<l>—— his motives in writing the <q>True Christianity,</q> +<ref target='Book_I_Preface_Section_1'><hi rend='smallcaps'>Pref.</hi> to Book I. 1</ref>; <hi rend='smallcaps'>Introd.</hi> §§ +<ref target='Intro_Section_20'>20</ref>, <ref target='Intro_Section_21'>21</ref>, +<ref target='Intro_Section_24'>24</ref>, <ref target='Intro_Section_31'>31</ref>.</l> +<l>—— his orthodoxy, <hi rend='smallcaps'>Introd.</hi> §§ <ref target='Intro_Section_22'>22</ref>, +<ref target='Intro_Section_24'>24</ref>, <ref target='Intro_Section_25'>25</ref>, +<ref target='Intro_Section_40'>40</ref>.</l> +<l>—— his religious character, <hi rend='smallcaps'>Introd.</hi> § <ref target='Intro_Section_26'>26</ref>.</l> +<l>—— popularity of his <q>True Christianity,</q> <hi rend='smallcaps'>Introd.</hi> § <ref target='Intro_Section_31'>31</ref>.</l> +<l>—— translations of it, <hi rend='smallcaps'>Introd.</hi> § <ref target='Intro_Section_33'>33</ref>, and Note.</l> +<l>—— his death, <hi rend='smallcaps'>Introd.</hi> § <ref target='Intro_Section_22'>22</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Ascension'/> +<l><hi rend='smallcaps'>Ascension</hi> of Christ (see <hi rend='smallcaps'>Christ</hi>, etc.), +<ref target='Book_II_Chapter_XXV_Section_11'>II. XXV. 11</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Aspirations</hi> of the believer, <ref target='Book_I_Chapter_XI_Section_11'>I. 11. 11</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Augsburg, Confession of</hi>—Conclusion of Book II., p. <ref target='Pg374'>374</ref>.</l> +<l>——, <hi rend='smallcaps'>Introd.</hi> §§ <ref target='Intro_Section_24'>24</ref>, <ref target='Intro_Section_25'>25</ref>.</l> +<l>——, <ref target='Book_I_Preface_8'><hi rend='smallcaps'>Pref.</hi> to Book I. 8</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Augsburg Interim</hi>, <hi rend='smallcaps'>Introd.</hi> §§ <ref target='Intro_Section_12'>12</ref>, +<ref target='Intro_Section_15'>15</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Augsburg, Peace of</hi>, <hi rend='smallcaps'>Introd.</hi> § <ref target='Intro_Section_12'>12</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Augustine</hi>—quoted, <ref target='Book_III_Chapter_VI_Section_2'>III. 6. 2</ref>.</l> +</lg> + +<lg> +<l>B.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Babylas</hi>, <ref target='Book_II_Chapter_XLV_Section_8'>II. 45. 8</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Baptism</hi>—a means to attain the new birth, <ref target='Book_I_Chapter_III_Section_12'>I. 3. 12</ref>.</l> +<l>—— a renewal of the covenant with God, <ref target='Book_II_Chapter_II_Section_6'>II. 2. 6</ref>.</l> +<l>—— what is received therein, <ref target='Book_III_Chapter_I_Section_4'>III. 1. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Believing Soul</hi>, a—its beauty, <ref target='Book_III_Chapter_IV_Section_2'>III. 4. 2</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Birth'/> +<l><hi rend='smallcaps'>Birth</hi> (see <ref target='Index-New-Birth'><hi rend='smallcaps'>New Birth</hi></ref>; +<ref target='Index-Regeneration'><hi rend='smallcaps'>Regeneration</hi></ref>)—twofold, +<ref target='Book_I_Chapter_III_Section_2'>I. 3. 2</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Blessedness</hi> of the true believer, <ref target='Book_I_Chapter_VIII_Section_7'>I. 8. 7</ref>; +<ref target='Book_I_Chapter_XI_Section_10'>I. 11. 10</ref>; <ref target='Book_I_Chapter_XII_Section_5'>I. 12. 5</ref>; +<ref target='Book_I_Chapter_XIII_Section_6'>I. 13. 6</ref>; <ref target='Book_I_Chapter_XXII_Section_10'>I. 22. 10</ref>; +<ref target='Book_I_Chapter_XXXIV_Section_17'>I. 34. 17</ref>; <ref target='Book_I_Chapter_XXXVI_Section_7'>I. 36. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Boehm</hi>, <hi rend='smallcaps'>Introd.</hi> §§ <ref target='Intro_Section_32'>32</ref>, +<ref target='Intro_Section_34'>34</ref>, <ref target='Intro_Section_35'>35</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bonaventura</hi>—a saying of his, <ref target='Book_II_Chapter_VI_Section_6'>II. 6. 6</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Book of life</hi>, <ref target='Book_I_Chapter_XI_Section_1'>I. 11. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bread</hi>, <ref target='Book_IV_Part_I_Chapter_III_Section_14'>IV. Part I., Chap. 3. 14</ref>. 35-39.</l> +</lg> + +<lg> +<l>C.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cæsar, Julius</hi>, <ref target='Book_I_Chapter_XXVII_Section_5'>I. 27. 5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Calling of God</hi>—inward, <ref target='Book_III_Chapter_VIII_Section_3'>III. 8. 3</ref>.</l> +<l>—— outward, <ref target='Book_III_Chapter_VIII_Section_1'>III. 8. 1</ref>.</l> +</lg> + +<pb n='492'/><anchor id='Pg492'/> + +<lg> +<anchor id='Index-Calumny'/> +<l><hi rend='smallcaps'>Calumny</hi>—consolations, <ref target='Book_II_Chapter_XVII_Section_4'>II. 17. 4</ref>, etc.</l> +<l>—— consolatory Scripture passages, <ref target='Book_II_Chapter_XVII_Section_13'>II. 17. 13</ref>, etc.</l> +<l>—— how to be overcome, <ref target='Book_II_Chapter_XVII'>II. Ch. 17</ref>.</l> +<l>—— why the Lord permits it, <ref target='Book_II_Chapter_XVII_Section_9'>II. 17. 9</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Catechism</hi>, Five Parts of Luther's, <ref target='Book_III_Chapter_I_Section_4'>III. 1. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Catechisms, Luther's Two</hi>, <ref target='Intro_Section_25'><hi rend='smallcaps'>Introd.</hi> § 25</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Chaddock, Rev. C.</hi>, <ref target='Intro_Section_36'><hi rend='smallcaps'>Introd.</hi> § 36</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Charity</hi> (see <ref target='Index-Love'><hi rend='smallcaps'>Love</hi></ref>, +etc.)—the foundation of strength, <ref target='Book_IV_Part_II_Chapter_XXVI'>IV. Part 2, Ch. 26</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Christ'/> +<l><hi rend='smallcaps'>Christ</hi> (see <ref target='Index-Ascension'><hi rend='smallcaps'>Ascension</hi></ref>; +<ref target='Index-Death'><hi rend='smallcaps'>Death</hi></ref>; <ref target='Index-Incarnation'><hi rend='smallcaps'>Incarnation</hi></ref>; +<ref target='Index-Merit'><hi rend='smallcaps'>Merit</hi></ref>; <ref target='Index-Resurrection'><hi rend='smallcaps'>Resurrection</hi></ref>, +etc.)—all recovered in him, that was lost in Adam, II. <ref target='Book_II_Chapter_XXXIV_Section_I'>34., Sect. I</ref>.</l> +<l>—— denied and crucified again, <ref target='Book_I_Chapter_IX_Section_1'>I. 9. 1</ref>, etc.</l> +<l>—— encouragements derived from his sufferings, <ref target='Book_II_Chapter_XVIII_Section_9'>II. 18. 9</ref>; +<ref target='Book_II_Chapter_XLV_Section_5'>II. 45. 5</ref>.</l> +<l>—— furnishes a pattern of prayer, <ref target='Book_II_Chapter_XX_Section_10'>II. 20. 10</ref>.</l> +<l>—— his complaint, continued, <ref target='Book_II_Chapter_XV_Section_1'>II. 15. 1-6</ref>.</l> +<l>—— his humiliation, <ref target='Book_II_Chapter_XIII_Section_5'>II. 13. 5</ref>, etc.; <ref target='Book_II_Chapter_XIV'>Ch. 14</ref>.</l> +<l>—— his humility, and its lessons, <ref target='Book_II_Chapter_XII_Section_3'>II. 12. 3</ref>.</l> +<l>—— his kindness, <ref target='Book_II_Chapter_VIII_Section_8'>II. 8. 8</ref>; <ref target='Book_II_Chapter_XXVI'>II. Ch. 26</ref>.</l> +<l>—— his life, a mirror for us, <ref target='Book_II_Chapter_XI_Section_3'>II. 11. 3</ref>; +<ref target='Book_II_Chapter_XIV_Section_3'>II. 14. 3</ref>.</l> +<l>—— his patience, the consideration of which alleviates the burden of the cross, <ref target='Book_II_Chapter_LVI'>II. Ch. 56</ref>.</l> +<l>—— his perfect obedience, <ref target='Book_II_Chapter_XIX_Section_1'>II. 19. 1</ref>.</l> +<l>—— his Person is indivisible, <ref target='Book_II_Chapter_X_Section_15'>II. 10. 15</ref>.</l> +<l>—— his poverty, <ref target='Book_II_Chapter_XIII_Section_2'>II. 13. 2</ref>, etc.; +<ref target='Book_II_Chapter_XIV_Section_1'>II. 14. 1</ref>, etc.</l> +<l>—— his righteousness, <ref target='Book_III_Chapter_I_Section_4'>III. 1. 4</ref>.</l> +<l>—— his sufferings, foreknown to him, <ref target='Book_II_Chapter_XVIII_Section_2'>II. 18. 2</ref>.</l> +<l>—— his three kinds of trouble, <ref target='Book_II_Chapter_XV_Section_3'>II. 15. 3</ref>.</l> +<l>—— how he humbled himself, <ref target='Book_II_Chapter_XIII_Section_8'>II. 13. 8</ref>, etc.</l> +<l>—— how he perfects his work in the hearts of the faithful, <ref target='Book_III_Chapter_XV'>III. Ch. 15</ref>.</l> +<l>—— how he manifests himself to the soul, <ref target='Book_II_Chapter_XXVII'>II. Ch. 27</ref>.</l> +<l>—— our example, <ref target='Book_I_Chapter_I_Section_7'>I. 1. 7</ref>; +<ref target='Book_I_Chapter_III_Section_10'>I. 3. 10</ref>; <ref target='Book_I_Chapter_XI_Section_2'>I. 11. 2</ref>; +<ref target='Book_I_Chapter_XV_Section_6'>I. 15. 6</ref>; <ref target='Book_I_Chapter_XXXVII_Section_11'>I. 37. 11</ref>; +<ref target='Book_I_Chapter_XXXIX_Section_7'>I. 39. 7</ref>; <ref target='Book_II_Chapter_XIII_Section_1'>II. 13. 1</ref>; +<ref target='Book_II_Chapter_XLIV_Section_8'>II. 44. 8</ref>.</l> +<l>—— our help in prayer, <ref target='Book_II_Chapter_XXXVIII_Section_2'>II. 38. 2</ref>.</l> +<l>—— teaches us how to bear the cross, <ref target='Book_II_Chapter_XV_Section_1'>II. 15. 1</ref>, etc.</l> +<l>—— the image of God, <ref target='Book_I_Chapter_I_Section_7'>I. 1. 7</ref>.</l> +<l>—— the only Head of the Church, <ref target='Book_II_Chapter_XVI_Section_7'>II. 16. 7</ref>.</l> +<l>—— the only Saviour, <ref target='Book_I_Chapter_XII_Section_2'>I. 12. 2</ref>.</l> +<l>—— the true Book of Life, <ref target='Book_II_Chapter_XIII'>II. Ch. 13</ref>; +<ref target='Book_II_Chapter_XIX_Section_1'>II. 19, 1-9</ref>.</l> +<l>—— the two Natures of, in one Person, <ref target='Book_II_Chapter_VI_Section_1'>II. 6. 1</ref>; +<ref target='Book_II_Chapter_LII_Section_2'>II. 52. 2</ref>.</l> +<l>—— the union of the two Natures of, indissoluble and eternal, <ref target='Book_II_Chapter_VI_Section_2'>II. 6. 2</ref>.</l> +<l>—— washing the feet of his disciples, <ref target='Book_II_Chapter_XXI_Section_3'>II. 21. 3</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Christ</hi>, what an excellent gift he is, <ref target='Book_II_Chapter_I_Section_5'>II. 1. 5. (a)—(b)</ref>.</l> +<l>—— what he is to the soul, <ref target='Book_II_Chapter_I_Section_4'>II. 1. 4, (b)</ref>; +<ref target='Book_III_Chapter_VI_Section_3'>III. 6. 3</ref>.</l> +<l>—— wherein his highest glory consisted, <ref target='Book_II_Chapter_XVI_Section_3'>II. 16. 3</ref>, etc.</l> +<l>—— why he took upon himself our nature, <ref target='Book_I_Chapter_III_Section_6'>I. 3. 6</ref>; +<ref target='Book_I_Chapter_XI_Section_9'>I. 11. 9</ref>.</l> +<l>—— why his sufferings were so severe, <ref target='Book_II_Chapter_XVIII_Section_2'>II. 18. 2-8</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Christ Crucified</hi>—benefits of the contemplation of, <ref target='Book_II_Chapter_XX_Section_15'>II. 20. 15</ref>.</l> +<l>—— what he teaches us, <ref target='Book_II_Chapter_XIX_Section_2'>II. 19. 2</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Christian, The</hi>—a stranger and pilgrim, <ref target='Book_I_Chapter_XVII_Section_4'>I. 17. 4</ref>, +<ref target='Book_I_Chapter_XVII_Section_7'>7</ref>.</l> +<l>—— demonstrated by practising the word of God, <ref target='Book_II_Chapter_V_Section_4'>II. 5. 4</ref>, +<ref target='Book_II_Chapter_V_Section_5'>5</ref>.</l> +<l>—— his manner of using temporal things, <ref target='Book_I_Chapter_XVII_Section_5'>I. 17. 5</ref>.</l> +<l>—— is anointed and baptized with the Holy Spirit, <ref target='Book_II_Chapter_XXXV_Section_2'>II. 35. 2</ref>.</l> +<l>—— the false, condemned, <ref target='Book_I_Chapter_VII_Section_4'>I. 7. 4</ref>.</l> +<l>—— value of the name, <ref target='Book_II_Chapter_XI_Section_2'>II. 11. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Christianity</hi>—wherein it consists, +<ref target='Book_I_Preface_Section_5'><hi rend='smallcaps'>Pref.</hi> to Book I. 5</ref>; +<ref target='Book_I_Chapter_XXXIX_Section_7'>I. 39. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cities of Refuge</hi>, <ref target='Book_I_Chapter_XXI_Section_15'>I. 21. 15</ref>, +<ref target='Book_I_Chapter_XXI_Section_16'>16</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Comfort, Heavenly</hi>—how to taste it, <ref target='Book_I_Chapter_XXXVI_Section_13'>I. 36. 13</ref>.</l> +<l>—— why God sometimes delays to afford it, <ref target='Book_II_Chapter_LV'>II. Ch. 55</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Commandments, Ten</hi>—a test, <ref target='Book_II_Chapter_IV_Section_3'>II. 4. 3</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Conclusion</hi> of Book II. page <ref target='Pg374'>374</ref>.</l> +<l>—— of Book IV. page <ref target='Pg488'>488</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Conscience</hi>—pangs of, <ref target='Book_II_Chapter_X_Section_9'>II. 10. 9</ref>.</l> +<l>—— three qualities impressed on it, <ref target='Book_I_Chapter_VII_Section_1'>I. 7. 1</ref>.</l> +<l>—— <hi rend='italic'>see also</hi> <ref target='Book_I_Chapter_XXIII_Section_9'>I. 23. 9</ref>; +<ref target='Book_IV_Part_II_Chapter_XXXV_Section_1'>IV. Part 2. 35. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Consolation</hi>—in affliction, <ref target='Book_II_Chapter_XLVIII'>II. Ch. 48</ref>.</l> +<l>—— means of obtaining it, <ref target='Book_II_Chapter_XLVIII_Section_10'>II. 48. 10</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Contempt</hi> of the world—how to bear it, <ref target='Book_II_Chapter_XV_Section_7'>II. 15. 7-16</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Conversation</hi> of a believing soul with God, <ref target='Book_II_Chapter_XXXIX'>II. Ch. 39</ref>; +<ref target='Book_II_Chapter_XLVIII_Section_13'>II. 48. 13</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Conversation</hi> between faith and the mercy of God, <ref target='Book_II_Chapter_XL'>II. Ch. 40</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Conversion'/> +<l><hi rend='smallcaps'>Conversion</hi> (see <ref target='Index-Repentance'><hi rend='smallcaps'>Repentance</hi></ref>, +etc.)—pardon bestowed after it, <ref target='Book_I_Chapter_XXXVII_Section_21'>I. 37. 21</ref>.</l> +<l>—— a work of divine grace, <ref target='Book_II_Chapter_IX_Section_9'>II. 9. 9</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Corruption'/> +<l><hi rend='smallcaps'>Corruption</hi> of human nature (see <ref target='Index-Original-Sin'><hi rend='smallcaps'>Original Sin</hi></ref>)—early +and later manifestations, <ref target='Book_I_Chapter_II_Section_5'>I. 2. 5</ref>, <ref target='Book_I_Chapter_II_Section_6'>6</ref>.</l> +<l>—— its ultimate result, <ref target='Book_I_Chapter_II_Section_10'>I. 2. 10</ref>.</l> +<l>—— its greatness, <ref target='Book_I_Chapter_VIII_Section_8'>I. 8. 8</ref>; +<ref target='Book_I_Chapter_XI_Section_5'>I. 11. 5</ref>, etc.</l> +<l>—— the knowledge of the, <ref target='Book_I_Chapter_XLII_Section_3'>I. 42. 3</ref>.</l> +</lg> + +<pb n='493'/><anchor id='Pg493'/> + +<lg> +<l><hi rend='smallcaps'>Covenant</hi> of grace—a source of consolation, <ref target='Book_II_Chapter_II_Section_6'>II. 2. 6</ref>.</l> +<l>—— the remembrance of the, a help in prayer, <ref target='Book_II_Chapter_XXXVIII_Section_11'>II. 38. 11</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Covetousness</hi>—its folly, <ref target='Book_I_Chapter_XVII_Section_7'>I. 17. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Creation</hi>—work of the First Day of, <ref target='Book_IV_Part_I_Chapter_I'>IV. Part I. Ch. 1</ref>.</l> +<l>—— work of the Second Day of, <ref target='Book_IV_Part_I_Chapter_II'>IV. Part I. Ch. 2</ref>.</l> +<l>—— work of the Third Day of, <ref target='Book_IV_Part_I_Chapter_III'>IV. Part I. Ch. 3</ref>.</l> +<l>—— work of the Fourth Day of, <ref target='Book_IV_Part_I_Chapter_IV'>IV. Part I. Ch. 4</ref>.</l> +<l>—— work of the Fifth Day of, <ref target='Book_IV_Part_I_Chapter_V'>IV. Part I. Ch. 5</ref>.</l> +<l>—— work of the Sixth Day of, <ref target='Book_IV_Part_I_Chapter_VI'>IV. Part I. Ch. 6</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Creatures</hi> of God—how they furnish evidence of divine love, +<ref target='Book_II_Chapter_XXVI_Section_7'>II. 26. 7</ref>, etc.; <ref target='Book_II_Chapter_XXIX_Section_5'>II. 29. 5</ref>, etc.</l> +<l>—— how they invite us to praise God, <ref target='Book_II_Chapter_XLII_Section_14'>II. 42. 14</ref>.</l> +<l>—— when converted into idols, <ref target='Book_I_Chapter_XVIII_Section_9'>I. 18. 9</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Creatures</hi>, The living—all remind us of the love which we owe to God, +<ref target='Book_IV_Part_II_Chapter_XV'>IV. Part II. Ch. 15</ref>.</l> +<l>—— the work of the Sixth Day, <ref target='Book_IV_Part_I_Chapter_VI'>IV. Part I. Ch. 6</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cross</hi>, The—how to bear it, <ref target='Book_I_Chapter_XL_Part_V'>I. 40. V</ref>.</l> +<l>—— taking it up, <ref target='Book_II_Chapter_X_Section_4'>II, 10. 4</ref>.</l> +<l>—— the benefits of it, <ref target='Book_II_Chapter_XLVI_Section_15'>II. 46, 15</ref>.</l> +<l>—— the mystery of it, <ref target='Book_III_Chapter_XXIII'>III. Ch. 23</ref>.</l> +</lg> + +<lg> +<l>Cross of Christ—<ref target='Book_I_Chapter_IV_Section_4'>I. 4. 4-6</ref>; <ref target='Book_I_Chapter_XV_Section_8'>I. 15. 8</ref>.</l> +<l>—— a branch of it, <ref target='Book_II_Chapter_XVIII_Section_1'>II. 18. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cryptocalvinistic</hi> Controversy, <ref target='Intro_Section_15'><hi rend='smallcaps'>Introd.</hi> § 15</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cyprian</hi>—quoted, <ref target='Book_III_Preface_Section_5'><hi rend='smallcaps'>Pref.</hi> to Book III. 5</ref>.</l> +</lg> + +<lg> +<l>D.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Darkness</hi>, Spiritual, <ref target='Book_I_Chapter_XI_Section_3'>I. 11. 3</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>David</hi>, King, <ref target='Book_I_Chapter_XVII_Section_11'>I. 17. 11</ref>.</l> +<l>—— his example, <ref target='Book_II_Chapter_V_Section_2'>II. 5. 2</ref>.</l> +<l>—— reason of his desire to lead a holy life, <ref target='Book_II_Chapter_V_Section_6'>II. 5. 6</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Death'/> +<l><hi rend='smallcaps'>Death</hi>, <ref target='Book_II_Chapter_VIII_Section_11'>II. 8. 11</ref>; +<ref target='Book_II_Chapter_LVII_Section_20'>II. 57. 20</ref>, etc.</l> +<l>—— consolations, and remedies against the fear of, <ref target='Book_II_Chapter_LVII'>II. Ch. 57</ref>.</l> +<l>—— persons raised from, <ref target='Book_II_Chapter_LVII_Section_8'>II. 57. 8</ref>.</l> +<l>—— Spiritual, <ref target='Book_I_Chapter_XLI_Section_11'>I. 41. 11</ref>, <ref target='Book_I_Chapter_XLI_Section_12'>12</ref>.</l> +<l>—— three kinds of, <ref target='Book_I_Chapter_XII_Section_2'>I. 12. 2</ref>.</l> +<l>—— why the time of it is concealed from us, <ref target='Book_II_Chapter_VIII_Section_11'>II. 8. 11</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Death</hi> of <hi rend='smallcaps'>Christ</hi> (see <ref target='Index-Christ'>Christ</ref>), +<ref target='Book_II_Chapter_II_Section_7'>II. 2. 7</ref>; <ref target='Book_II_Chapter_XXV_Section_9'>II. 25. 9</ref>; +<ref target='Book_II_Chapter_XXVI_Section_3'>II. 26. 3</ref>; <ref target='Book_II_Chapter_LVII_Section_2'>II. 57. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Devil</hi>; see <ref target='Index-Satan'><hi rend='smallcaps'>Satan</hi></ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dependence</hi> on self—a grievous sin, <ref target='Book_II_Chapter_XXIII_Section_2'>II. 23. 2</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Depravity</hi>, Human; see <ref target='Index-Corruption'><hi rend='smallcaps'>Corruption</hi></ref>; <ref target='Index-Original-Sin'><hi rend='smallcaps'>Original Sin</hi></ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Despair</hi>, <ref target='Book_I_Chapter_XL_Section_VIII'>I. 40. VIII</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Devotions</hi>, Private, <ref target='Book_III_Chapter_XII'>III. Ch. 12</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dionysius, St.</hi>—quoted, <ref target='Book_IV_Part_I_Chapter_I_Section_6'>IV. Part I. 1. 6</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Doctrine</hi> of Christ, <ref target='Book_II_Chapter_XXV_Section_8'>II. 25. 8</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Doctrine</hi>, Purity of—declared by Arndt to be <q>the foremost point of true Christianity,</q> <ref target='Intro_Section_24'><hi rend='smallcaps'>Introd.</hi> § 24</ref>.</l> +<l>—— how preserved, <ref target='Book_I_Chapter_XXXVIII_Section_11'>I. 38. 11</ref>; <ref target='Book_I_Chapter_XXXIX_Section_1'>I. 39. 1</ref>, etc.</l> +<l>—— its necessity, <ref target='Book_I_Chapter_XXXIX_Section_3'>I. 39. 3</ref>.</l> +<l>—— maintained by Paul and others, <ref target='Book_I_Chapter_XXXIX_Section_3'>I. 39. 2</ref>.</l> +<l>—— the example of Christ, of the prophets, and of the apostles in this respect, <ref target='Book_I_Chapter_XXXIX_Section_4'>I. 39. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Duty</hi> to our neighbor (see <ref target='Index-Love'><hi rend='smallcaps'>Love</hi></ref>), <ref target='Book_I_Chapter_XXXI_Section_4'>I. 31. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dying</hi>—daily, to the world, <ref target='Book_II_Chapter_X_Section_14'>II. 10. 14</ref>.</l> +<l>—— to the flesh and sin, <ref target='Book_I_Chapter_XII_Section_8'>I. 12. 8</ref>, etc.</l> +<l>—— unto self, <ref target='Book_I_Chapter_XIII_Section_1'>I. 13. 1</ref>, etc.</l> +</lg> + +<lg> +<l>E.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Eating</hi> of Christ, The—what it is, <ref target='Book_I_Chapter_XXXVI_Section_10'>I. 36, 10</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Eisleben</hi>, <ref target='Intro_Section_22'><hi rend='smallcaps'>Introd.</hi> § 22</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Election</hi> of grace, <ref target='Book_I_Chapter_XXXVIII_Section_6'>I. 38. 6</ref>, +<ref target='Book_I_Chapter_XXXVIII_Section_7'>7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Enemies</hi>—how to be treated, <ref target='Book_I_Chapter_XL_Section_X'>I. 40. X</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Enlightened</hi>, To be, <ref target='Book_I_Chapter_XXXVII_Section_3'>I. 37. 3</ref>.</l> +<l>—— when impossible, <ref target='Book_I_Chapter_XXXVII_Section_7'>I. 37. 7-9</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Envy</hi>, <ref target='Book_I_Chapter_XL_Section_XI'>I. 40. XI</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Eternity</hi> of future punishments, <ref target='Book_I_Chapter_VII_Section_5'>I. 7. 5</ref>; +<ref target='Book_II_Chapter_VIII_Section_13'>II. 8. 13</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Example'/> +<l><hi rend='smallcaps'>Example</hi> of Christ (see <ref target='Index-Christ'><hi rend='smallcaps'>Christ</hi></ref>; +<ref target='Index-Saints'><hi rend='smallcaps'>Saints</hi></ref>)—advantage of following it, +<ref target='Book_I_Chapter_XXXVIII_Section_9'>I. 38. 9</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Examples</hi>—of Moses and David, in praising God, <ref target='Book_II_Chapter_XLI_Section_12'>II. 41. 12</ref>.</l> +<l>—— of pardoned sinners, <ref target='Book_II_Chapter_II_Section_10'>II. 2. 10</ref>.</l> +<l>—— of persons raised from death, <ref target='Book_II_Chapter_LVII_Section_8'>II. 57. 8</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Existence</hi> of God—taught by the conscience, <ref target='Book_I_Chapter_VII_Section_2'>I. 7. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Exorcism</hi>, <ref target='Intro_Section_6'><hi rend='smallcaps'>Introd.</hi> §§ 6-8</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Exposition</hi> of the consolation given in 1 Cor. 1:3-7—<ref target='Book_II_Chapter_XLVIII'>II. Ch. 48</ref>.</l> +</lg> + +<lg> +<l>F.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Faith</hi>—as distinguished from hope, <ref target='Book_II_Chapter_L_Section_1'>II. 50. 1</ref>.</l> +<l>—— a weak faith, <ref target='Book_I_Chapter_V_Section_9'>I. 5. 9</ref>.</l> +<l>—— a weak faith is, nevertheless, <emph>faith</emph>, <ref target='Book_II_Chapter_LI_Section_9'>II. 51. 9</ref>, etc.</l> +<l>—— by it, the soul is united to Christ, <ref target='Book_III_Chapter_III_Section_3'>III. 3. 3</ref>.</l> +</lg> + +<pb n='494'/><anchor id='Pg494'/> + +<lg> +<l><hi rend='smallcaps'>Faith</hi>, comfort for those who are weak in, <ref target='Book_II_Chapter_LI'>II. Ch. 51</ref>.</l> +<l>—— examples confirming it, <ref target='Book_I_Chapter_XIII_Section_3'>I. 13. 3-5</ref>.</l> +<l>—— gives quietness to the soul, <ref target='Book_II_Chapter_XXXIV_Section_VII_2'>II. 34. Sect. 7. 2</ref>.</l> +<l>—— it renews the whole man, <ref target='Book_III_Chapter_III_Section_7'>III. 3. 7</ref>.</l> +<l>—— its glory, <ref target='Book_III_Chapter_III_Section_6'>III. 3. 6</ref>.</l> +<l>—— its influence, <ref target='Book_I_Chapter_V_Section_2'>I. 5. 2</ref>; <ref target='Book_I_Chapter_V_Section_9'>I. 5. 9</ref>; <ref target='Book_I_Chapter_VI_Section_6'>I. 6. 6</ref>; <ref target='Book_I_Chapter_XI_Section_4'>I. 11. 4</ref>; <ref target='Book_I_Chapter_XXXIX_Section_10'>I. 39. 10</ref>; <ref target='Book_I_Chapter_V_Section_9'>I. 5. 9</ref>; <ref target='Book_II_Chapter_IV_Section_1'>II. 4. 1</ref>.</l> +<l>—— its purifying influence, <ref target='Book_III_Chapter_IX'>III. Ch. 9</ref>.</l> +<l>—— its strength varies, <ref target='Book_II_Chapter_LI_Section_10'>II. 51. 10</ref>.</l> +<l>—— its victory, <ref target='Book_III_Chapter_III_Section_5'>III. 3. 5</ref>, <ref target='Book_III_Chapter_III_Section_9'>9</ref>.</l> +<l>—— means for strengthening it, <ref target='Book_II_Chapter_LI_Section_16'>II. 51. 16</ref>.</l> +<l>—— the source of all the Christian virtues, <ref target='Book_I_Preface_Section_6'><hi rend='smallcaps'>Pref.</hi> to Book I. 6</ref>. <ref target='Book_I_Preface_Section_7'>7</ref>.</l> +<l>—— the true source of religion, <ref target='Book_II_Chapter_IV_Section_6'>II. 4. 6</ref>.</l> +<l>—— the true way of obtaining the believer's inward treasure, <ref target='Book_III_Chapter_II_Section_1'>III. 2. 1</ref>, etc.</l> +<l>—— the work of God, <ref target='Book_I_Chapter_XXXIV_Section_14'>I. 34. 14</ref>; <ref target='Book_II_Chapter_LI_Section_2'>II. 51. 2</ref>, <ref target='Book_II_Chapter_LI_Section_15'>15</ref>.</l> +<l>—— what it is, <ref target='Book_I_Chapter_V_Section_1'>I. 5. 1</ref>; <ref target='Book_I_Chapter_XXI_Section_9'>I. 21. 9</ref>; <ref target='Book_I_Chapter_XXXIV_Section_12'>I. 34. 12</ref>.</l> +<l>—— working by love, <ref target='Book_I_Chapter_XXIV_Section_12'>I. 24. 12</ref>; <ref target='Book_I_Chapter_XXXII_Section_1'>I. 32. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fall</hi> of Adam—how it was occasioned, <ref target='Book_I_Chapter_II_Section_2'>I. 2. 2</ref>.</l> +<l>—— its consequences, <ref target='Book_I_Chapter_II_Section_1'>I. 2. 1</ref>, <ref target='Book_I_Chapter_II_Section_3'>3</ref>, <ref target='Book_I_Chapter_II_Section_4'>4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fasting</hi>, <ref target='Book_II_Chapter_IX_Section_15'>II. 9. 15</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fedderson</hi>, <ref target='Intro_Section_36'><hi rend='smallcaps'>Introd.</hi> § 36</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Flesh</hi>—its conflict with the Spirit, <ref target='Book_I_Chapter_XVI_Section_2'>I. 16. 2</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Flourishing</hi> like a palm tree—explained, <ref target='Book_I_Chapter_XXII_Section_4'>I. 22. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Following</hi> Christ—<ref target='Book_I_Chapter_XXXVII_Section_14'>I. 37. 14</ref>.</l> +<l>—— the sum of Christianity, <ref target='Book_I_Chapter_XVIII_Section_2'>I. 18. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Formula</hi> of Concord, <ref target='Intro_Section_15'><hi rend='smallcaps'>Introd.</hi> §§ 15</ref>, <ref target='Intro_Section_24'>24</ref>, <ref target='Intro_Section_25'>25</ref>; <ref target='Book_I_Preface_8'><hi rend='smallcaps'>Pref.</hi> to Book I. 8</ref>; Conclusion of Book II. p. <ref target='Pg374'>374</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fruits</hi>—the marks of true and false Christians, <ref target='Book_I_Chapter_XXXIX_Section_9'>I. 39. 9</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Future</hi> punishments, Eternity of, <ref target='Book_I_Chapter_VII_Section_5'>I. 7. 5</ref>.</l> +</lg> + +<lg> +<l>G.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Glorification</hi> of our bodies, <ref target='Book_II_Chapter_LVII_Section_13'>II. 57. 13</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Glory</hi>, Eternal—the consideration of it alleviates the burden of the cross, <ref target='Book_II_Chapter_LVI_Section_3'>II. 56. 3</ref>, etc.</l> +</lg> + +<lg> +<anchor id='Index-God'/> +<l><hi rend='smallcaps'>God</hi> (see <ref target='Index-Love'><hi rend='smallcaps'>Love</hi></ref> to)—all things preserved by his hand, <ref target='Book_IV_Part_II_Chapter_XX'>IV. Part II. Ch. 20</ref>.</l> +<l>—— as infinite Omnipotence, <ref target='Book_II_Chapter_XXXI'>II. Ch. 31</ref>; <ref target='Book_IV_Part_I_Chapter_VI_Section_14'>IV. Part I. Ch. 6. 14</ref>.</l> +<l>—— described by the prophet Joel, <ref target='Book_II_Chapter_IX_Section_22'>II. 9. 22-27</ref>.</l> +<l>—— his calling is earnest and decisive, <ref target='Book_III_Chapter_VIII'>III. Ch. 8</ref>.</l> +<l>—— his goodness or grace, <ref target='Book_II_Chapter_XXXVII_Section_5'>II. 37. 5</ref>; <ref target='Book_IV_Part_I_Chapter_VI_Section_13'>IV. Part I. Ch. 6. 13</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>God</hi>, his incomparable glory, <ref target='Book_II_Chapter_XLII_Section_16'>II. 42. 16</ref>.</l> +<l>—— his infinity and eternity, <ref target='Book_IV_Part_II_Chapter_I'>IV. Part. II. Ch. 1</ref>.</l> +<l>—— his knowledge, <ref target='Book_IV_Part_I_Chapter_VI_Section_13'>IV. Part I. Ch. 6. 13</ref>.</l> +<l>—— his love a help in prayer, <ref target='Book_II_Chapter_XXXVIII_Section_9'>II. 38. 9</ref>.</l> +<l>—— his love appears in all his works, <ref target='Book_IV_Part_II_Chapter_XIII'>IV. Part II. Ch. 13</ref>.</l> +<l>—— his mercy, <ref target='Book_II_Chapter_VIII_Section_7'>II. 8. 7</ref>.</l> +<l>—— his omnipresence, <ref target='Book_IV_Part_I_Chapter_VI_Section_15'>IV. Part I. Ch. 6. 15</ref>.</l> +<l>—— his omniscience, <ref target='Book_II_Chapter_XXXIV_Section_6'>II. 34. Sect. 6</ref>; <ref target='Book_IV_Part_II_Chapter_I_Section_3'>IV. Part II. 1. 3</ref>.</l> +<l>—— his seat in the soul, <ref target='Book_III_Chapter_VI'>III. Ch. 6</ref>.</l> +<l>—— his veracity, <ref target='Book_II_Chapter_LVII_Section_5'>II. 57. 5</ref>.</l> +<l>—— his wisdom, shown in the formation of man, <ref target='Book_IV_Part_II_Chapter_X'>IV. Part II. Ch. 10</ref>.</l> +<l>—— how illustrious, <ref target='Book_II_Chapter_XLII_Section_11'>II. 42. 11</ref>.</l> +<l>—— how manifested, <ref target='Book_II_Chapter_XXXVII_Section_8'>II. 37. 8</ref>.</l> +<l>—— invites all men to pray, <ref target='Book_II_Chapter_XXXIV_Section_VIII'>II. 34. Sect. 8</ref>.</l> +<l>—— is love, <ref target='Book_II_Chapter_XXVI'>II. Ch. 26</ref>.</l> +<l>—— manifestations of his wisdom, <ref target='Book_II_Chapter_XXXIII'>II. Ch. 33</ref>.</l> +<l>—— manifested as the Supreme Beauty, <ref target='Book_II_Chapter_XXX'>II. Ch. 30</ref>.</l> +<l>—— must be distinguished from his creatures and his gifts, <ref target='Book_III_Chapter_XXI'>III. Ch. 21</ref>; <ref target='Book_III_Chapter_XXII_Section_3'>III. 22. 3</ref>.</l> +<l>—— not to be sought in any particular place, for he is everywhere, <ref target='Book_II_Chapter_XXXIV_Section_VIII'>II. 34. Sect. 8</ref>.</l> +<l>—— operations of his righteousness, <ref target='Book_II_Chapter_XXXII_Section_3'>II. 32. 3</ref>, etc.</l> +<l>—— reasons, convincing us that he hears our prayers, <ref target='Book_II_Chapter_XXXVII_Section_12'>II. 37. 12</ref>, etc.</l> +<l>—— the amiableness of his Being, <ref target='Book_II_Chapter_XXVI_Section_10'>II. 26. 10</ref>.</l> +<l>—— the eternal Wisdom, <ref target='Book_II_Chapter_XXXIII'>II. Ch. 33</ref>.</l> +<l>—— the folly of rejecting him, <ref target='Book_I_Chapter_XXXVI_Section_18'>I. 36. 18</ref>.</l> +<l>—— the fountain of life and all good, <ref target='Book_II_Chapter_XXXVII_Section_4'>II. 37. 4</ref>.</l> +<l>—— the highest righteousness and holiness, <ref target='Book_II_Chapter_XXXII'>II. Ch. 32</ref>.</l> +<l>—— the light of the soul, <ref target='Book_III_Chapter_XI'>III. Ch. 11</ref>.</l> +<l>—— the Omniscient, knows what we need before we ask him, <ref target='Book_II_Chapter_XXXIV_Section_VI'>II. 34. Sect. 6</ref>.</l> +<l>—— the only source of true happiness, <ref target='Book_I_Chapter_XXXVI_Section_9'>I. 36. 9</ref>.</l> +<l>—— the Supreme Good, <ref target='Book_II_Chapter_XXVIII'>II. Ch. 28</ref>; <ref target='Book_IV_Part_II_Chapter_II'>IV. Part II. Ch. 2</ref>.</l> +<l>—— the temporal and spiritual benefits which he has bestowed, considered, <ref target='Book_II_Chapter_XXIX'>II. Ch. 29</ref>.</l> +<l>—— what he is, <ref target='Book_I_Chapter_I_Section_6'>I. 1. 6</ref>; <ref target='Book_I_Chapter_XXXVII_Section_2'>I. 37. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Godliness</hi>—two motives recommending the study of it, <ref target='Book_I_Chapter_XL_Section_1'>I. 40. 1</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Godly-Sorrow'/> +<l><hi rend='smallcaps'>Godly</hi> Sorrow (see <ref target='Index-Sorrow-Sin'><hi rend='smallcaps'>Sorrow</hi> for Sin</ref>), <ref target='Book_I_Chapter_VIII_Section_7'>I. 8. 7</ref>; <ref target='Book_I_Chapter_XI_Section_4'>I. 11. 4</ref>; <ref target='Book_I_Chapter_XX_Section_20'>I. 20. 20</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Grace</hi>—indispensable, <ref target='Book_I_Chapter_XLI_Section_28'>I. 41. 28</ref>; <ref target='Book_II_Chapter_IX_Section_11'>II. 9. 11</ref>.</l> +</lg> + +<lg> +<l>—— its influence and blessed results, <ref target='Book_I_Chapter_XXXIV_Section_7'>I. 34. 7</ref>, etc.</l> +</lg> + +<pb n='495'/><anchor id='Pg495'/> + +<lg> +<l><hi rend='smallcaps'>Gregory, St.</hi>—quoted, <ref target='Book_III_Chapter_XV_Section_2'>III. 15. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Growing</hi> in grace, <ref target='Book_I_Chapter_XXIII_Section_4'>I. 23. 4</ref>; <ref target='Book_I_Chapter_XXXVII_Section_19'>I. 37. 19</ref>.</l> +</lg> + +<lg> +<l>H.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hardness</hi> of heart, <ref target='Book_I_Chapter_XXXVIII_Section_3'>I. 38. 3</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hatred</hi>—of self, <ref target='Book_I_Chapter_XIV_Section_1'>I. 14. 1</ref>; <ref target='Book_I_Chapter_XIV_Section_14'>I. 14. 14</ref>.</l> +<l>—— of vices, but not of men, <ref target='Book_I_Chapter_XL_Section_XII'>I. 40. XII.</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Heart</hi>, Paternal, of God, <ref target='Book_II_Chapter_VIII_Section_5'>II. 8. 5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Heart</hi>, Purity of—watching over it, <ref target='Book_I_Chapter_XL_Section_II'>I. 40. II</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Heart</hi>, Blindness of—its results, <ref target='Book_I_Chapter_XLI_Section_19'>I. 41. 19</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Heart</hi>—its state, <ref target='Book_II_Chapter_IV_Section_3'>II. 4. 3</ref>; <ref target='Book_II_Chapter_VII_Section_5'>II. 7. 5</ref>.</l> +<l>—— must be changed, <ref target='Book_II_Chapter_IX_Section_13'>II. 9. 13</ref>.</l> +<l>—— regarded by God, <ref target='Book_II_Chapter_IV_Section_4'>II. 4. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hell</hi>, Eternal pains of, <ref target='Book_I_Chapter_VII_Section_5'>I. 7. 5</ref>; <ref target='Book_II_Chapter_VIII_Section_13'>II. 8. 13</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Heaven</hi>, the work of the Second Day, <ref target='Book_IV_Part_I_Chapter_II'>IV. Part I. Ch. 2</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Holy-Spirit'/> +<l><hi rend='smallcaps'>Holy Spirit</hi>—how he is driven away by worldly pleasures, <ref target='Book_III_Chapter_XVIII'>III. Ch. 18</ref>.</l> +<l>—— how he operates in our souls, <ref target='Book_III_Chapter_XVI'>III. Ch. 16</ref>.</l> +<l>—— office of the, <ref target='Book_II_Chapter_XXXV_Section_4'>II. 35. 4</ref>.</l> +<l>—— our help in prayer, <ref target='Book_II_Chapter_XXXVIII_Section_3'>II. 38. 3</ref>.</l> +<l>—— signs of his presence in us, <ref target='Book_III_Chapter_XVII'>III. Ch. 17</ref>.</l> +<l>—— truly God, <ref target='Book_II_Chapter_XXXVII_Section_21'>II. 37. 21</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hope</hi>—Christ its object, <ref target='Book_II_Chapter_XII_Section_2'>II. 12. 2</ref>; <ref target='Book_II_Chapter_L_Section_8'>II. 50. 8</ref>.</l> +<l>—— how tested in seasons of affliction, <ref target='Book_II_Chapter_L'>II. Ch. 50</ref>.</l> +<l>—— what it is, <ref target='Book_II_Chapter_L_Section_1'>II. 50. 1</ref>.</l> +<l><hi rend='smallcaps'>Honor</hi>, Worldly—how to be received, <ref target='Book_II_Chapter_XXII_Section_7'>II. 22. 7</ref>, <ref target='Book_II_Chapter_XXII_Section_8'>8</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Human</hi> nature—one argument of its dignity, <ref target='Book_IV_Part_I_Chapter_VI_Section_19'>IV. Part I. Ch. 6. 19</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Humility'/> +<l><hi rend='smallcaps'>Humility</hi> (see <ref target='Index-Pride'><hi rend='smallcaps'>Pride</hi></ref>)—a means of union with God, <ref target='Book_III_Chapter_V_Section_1'>III. 5. 1</ref>.</l> +<l>—— exemplified by Jesus, <ref target='Book_II_Chapter_XXI_Section_3'>II. 21. 3</ref>.</l> +<l>—— explained; its happy influence, etc., <ref target='Book_I_Chapter_XIX_Section_1'>I. 19. 1-16</ref>.</l> +<l>—— how we are taught to practise it, <ref target='Book_II_Chapter_XXI_Section_2'>II. 21. 2</ref>.</l> +<l>—— it must be laid as a foundation in the heart, <ref target='Book_III_Chapter_XX'>III. Ch. 20</ref>.</l> +<l>—— its necessity, <ref target='Book_III_Chapter_XV_Section_4'>III. 15. 4</ref>, <ref target='Book_III_Chapter_XV_Section_5'>5</ref>.</l> +<l>—— its power, <ref target='Book_II_Chapter_XXI'>II. Ch. 21</ref>.</l> +<l>—— six steps or degrees of it, <ref target='Book_III_Chapter_V_Section_2'>III. 5. 2</ref>.</l> +<l>—— what constitutes it, <ref target='Book_III_Chapter_VIII_Section_2'>III. 8. 2</ref>.</l> +<l>—— without it, all prayer is in vain, <ref target='Book_II_Chapter_XXI_Section_4'>II. 21. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hypocrisy</hi>, <ref target='Book_I_Chapter_XII_Section_11'>I. 12. 11</ref>.</l> +</lg> + +<lg> +<l>I.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Idolatry</hi>, <ref target='Book_II_Chapter_XXII_Section_3'>II. 22. 3-6</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ignatius</hi>, <ref target='Book_II_Chapter_XLV_Section_8'>II. 45. 8</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Image</hi> of God in man—how man lost it, <ref target='Book_I_Chapter_I_Section_8'>I. 1. 8</ref>; <ref target='Book_I_Chapter_XLI_Section_11'>I. 41. 11</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Image</hi> of God,—originally shone forth in man's soul, <ref target='Book_I_Chapter_XLI_Section_7'>I. 41. 7</ref>.</l> +<l>—— the different modes in which it appears in man, <ref target='Book_I_Chapter_I_Section_4'>I. 1. 4</ref>.</l> +<l>—— what it is, <ref target='Book_I_Chapter_I_Section_1'>I. 1. 1</ref>; <ref target='Book_I_Chapter_XLI_Section_10'>I. 41. 10</ref>.</l> +<l>—— what it was intended to teach, <ref target='Book_I_Chapter_I_Section_5'>I. 1. 5</ref>, <ref target='Book_I_Chapter_I_Section_9'>9</ref>.</l> +<l>—— why it was impressed on man, <ref target='Book_I_Chapter_I_Section_2'>I. 1. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Image</hi> of Satan, <ref target='Book_I_Chapter_XLI_Section_23'>I. 41. 23</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Imputation'/> +<l><hi rend='smallcaps'>Imputation</hi> (see <ref target='Index-Merit'><hi rend='smallcaps'>Merit</hi></ref>)—of the merit of Christ, <ref target='Book_I_Chapter_VIII_Section_17'>I. 8. 17</ref>.</l> +<l>—— of the righteousness of Christ, <ref target='Book_I_Chapter_IV_Section_7'>I. 4. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Inability</hi> of man, <ref target='Book_I_Chapter_XXXIV_Section_2'>I. 34. 2</ref>, <ref target='Book_I_Chapter_XXXIV_Section_7'>7</ref>; <ref target='Book_II_Chapter_VI_Section_4'>II. 6. 4</ref>, <ref target='Book_II_Chapter_VI_Section_8'>8</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Incarnation'/> +<l><hi rend='smallcaps'>Incarnation</hi> of Christ (see <ref target='Index-Christ'><hi rend='smallcaps'>Christ</hi></ref>, etc.), <ref target='Book_I_Chapter_XI_Section_9'>I. 11. 9</ref>; <ref target='Book_I_Chapter_XXXI_Section_9'>I. 31. 9</ref>; <ref target='Book_I_Chapter_XXXIV_Section_4'>I. 34. 4</ref>; <ref target='Book_I_Chapter_XXXVII_Section_11'>I. 37. 11</ref>; <ref target='Book_II_Chapter_XXV_Section_7'>II. 25. 7</ref>; <ref target='Book_II_Chapter_XXVI_Section_2'>II. 26. 2</ref>; <ref target='Book_II_Chapter_XXXIV_Section_2'>II. 34. 2</ref>; <ref target='Book_IV_Part_II_Chapter_V_Section_2'>IV. Part II. Ch. 5. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Indwelling</hi> of Christ in man, <ref target='Book_I_Chapter_V_Section_9'>I. 5. 9</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Inheritance</hi> from Adam, <ref target='Book_I_Chapter_III_Section_5'>I. 3. 5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Injuries</hi>—viewed as trials of the heart, <ref target='Book_I_Chapter_XL_Section_IX'>I. 40. IX</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Interim, Augsburg</hi>, <hi rend='smallcaps'>Introd.</hi> §§ <ref target='Intro_Section_12'>12</ref>, <ref target='Intro_Section_15'>15</ref>.</l> +</lg> + +<lg> +<l>J.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Jacques</hi>, <hi rend='smallcaps'>Introd.</hi> §§ <ref target='Intro_Section_32'>32</ref>, <ref target='Intro_Section_37'>37</ref>, <ref target='Intro_Section_38'>38</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Joy</hi>—divine and worldly, incompatible with one another, <ref target='Book_I_Chapter_XX_Section_11'>I. 20. 11</ref>.</l> +<l>—— Divine, the fruit of divine love, <ref target='Book_IV_Part_II_Chapter_XXXVI'>IV. Part II. Ch. 36</ref>.</l> +<l>—— Heavenly, how to be accepted, <ref target='Book_I_Chapter_XL_Section_VI'>I. 40. VI</ref>.</l> +<l>—— in God, originally perfect, <ref target='Book_I_Chapter_XLI_Section_8'>I. 41. 8</ref>.</l> +<l>—— of eternal life, <ref target='Book_II_Chapter_VIII_Section_14'>II. 8. 14</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Judgment</hi>, Last, <ref target='Book_II_Chapter_VIII_Section_12'>II. 8. 12</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Julian</hi> the Apostate, <ref target='Book_I_Chapter_XXXVIII_Section_2'>I. 38. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Justification</hi>, <ref target='Book_I_Chapter_V_Section_1'>I. 5. 1</ref>.</l> +<l>—— derived from God alone, <ref target='Book_II_Chapter_VI_Section_8'>II. 6. 8</ref>.</l> +</lg> + +<lg> +<l>K.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Knowledge</hi> of Christ, etc.—its excellence, <ref target='Book_I_Chapter_XL_Section_XV'>I. 40. XV</ref>.</l> +<l>—— what is comprehended in it, <ref target='Book_I_Chapter_XLI_Section_1'>I. 41. 1</ref>.</l> +<l>—— wherein it consists, <ref target='Book_I_Chapter_XXXIX_Section_5'>I. 39. 5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Knowledge</hi> of God—his knowledge, <ref target='Book_IV_Part_I_Chapter_VI_Section_12'>IV. Part I. Ch. 6. 12</ref>.</l> +<l>—— wherein it consists, <ref target='Book_I_Chapter_XI_Section_18'>I. 11. 18</ref>; <ref target='Book_I_Chapter_XXI_Section_6'>I. 21. 6</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Knowledge</hi>—of grace, <ref target='Book_I_Chapter_XXI_Section_5'>I. 21. 5</ref>, <ref target='Book_I_Chapter_XXI_Section_16'>16</ref>, <ref target='Book_I_Chapter_XXI_Section_17'>17</ref>.</l> +<l>—— of sin, <ref target='Book_I_Chapter_XXI_Section_11'>I. 21. 11</ref>.</l> +<l>—— of the Scriptures—vain, without a holy life, <ref target='Book_I_Chapter_XXXV_Section_1'>I. 35. 1</ref>, etc.</l> +</lg> + +<lg> +<l>L.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Laurentius Valla</hi>—a saying of his, <ref target='Book_II_Chapter_V_Section_4'>II. 5. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Law</hi>, Inward—its lessons, <ref target='Book_I_Chapter_VII_Section_1'>I. 7. 1-3</ref>.</l> +</lg> + +<pb n='496'/><anchor id='Pg496'/> + +<lg> +<l><hi rend='smallcaps'>Lazarus</hi>, the friend of Christ, <ref target='Book_II_Chapter_XIII_Section_4'>II. 13. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Learning</hi>, Human—is distinct from godliness, <ref target='Book_I_Chapter_XXXVI_Section_14'>I. 36. 14</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Leyser, P.</hi>, <ref target='Intro_Section_2'><hi rend='smallcaps'>Introd.</hi> § 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Life</hi>, Holy—proceeds from a renewed heart, <ref target='Book_I_Chapter_XXII_Section_2'>I. 22. 2</ref>.</l> +<l>—— rules for leading it, <ref target='Book_I_Chapter_XL_Section_1'>I. 40. 1</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Life</hi> of Christ (see <ref target='Index-Example'><hi rend='smallcaps'>Example</hi></ref>), <ref target='Book_I_Chapter_X_Section_2'>I. 10. 2</ref>; <ref target='Book_I_Chapter_XI_Section_16'>I. 11. 16</ref>; <ref target='Book_I_Chapter_XIV_Section_8'>I. 14. 8</ref>, etc.; <ref target='Book_I_Chapter_XXXVII_Section_8'>I. 37. 8</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Life</hi> of the Christian—a continual renewing of the image of God, <ref target='Book_I_Chapter_XLI_Section_2'>I. 41. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Life</hi>, Spiritual, <ref target='Book_I_Chapter_XI_Section_12'>I. 11. 12</ref>.</l> +<l>—— abolished in the carnal man, <ref target='Book_I_Chapter_XLI_Section_18'>I. 41. 18</ref>.</l> +<l>—— different degrees of, <ref target='Book_I_Preface_Section_1'><hi rend='smallcaps'>Pref.</hi> to Book I. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Life</hi>, Unholy, <ref target='Book_I_Chapter_X_Section_1'>I. 10. 1</ref>, <ref target='Book_I_Chapter_X_Section_3'>3</ref>.</l> +<l>—— its effects, <ref target='Book_I_Chapter_XXXVIII_Section_1'>I. 38. 1</ref>, etc.; <ref target='Book_I_Chapter_XXXIX_Section_6'>I. 39. 6</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Light</hi>—Natural, in the understanding, <ref target='Book_I_Chapter_XLI_Section_17'>I. 41. 17</ref>, <ref target='Book_I_Chapter_XLI_Section_26'>26</ref>; <ref target='Book_III_Chapter_X'>III. Ch. 10</ref>.</l> +<l>——of grace, <ref target='Book_III_Chapter_X'>III. Ch. 10</ref>.</l> +<l>—— of nature, <ref target='Book_I_Chapter_VII_Section_3'>I. 7. 3</ref>.</l> +<l>—— of the sun and moon; its benefits, <ref target='Book_IV_Part_I_Chapter_IV_Section_19'>IV. Part I. Ch. 4. 19</ref>.</l> +<l>—— the work of the First Day, <ref target='Book_IV_Part_I_Chapter_I'>IV. Part I. Ch. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Living</hi> in Christ, <ref target='Book_I_Chapter_VI_Section_2'>I. 6. 2-5</ref>; <ref target='Book_I_Chapter_XXXVI_Section_1'>I. 36. 1</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lord's</hi> Prayer—its true use, <ref target='Book_III_Chapter_XIX'>III. Ch. 19</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lord's</hi> Supper—therein Christ's true body and blood are received, <ref target='Book_III_Chapter_I_Section_4'>III. 1. 4</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Love'/> +<l><hi rend='smallcaps'>Love</hi> (see <ref target='Index-Self-Love'><hi rend='smallcaps'>Self-Love</hi></ref>)—a bond of union, <ref target='Book_IV_Part_II_Chapter_XXVIII'>IV. Part II. Ch. 28</ref>.</l> +<l>—— evils proceeding from the want of it, <ref target='Book_I_Chapter_XXXI_Section_5'>I. 31. 5</ref>; <ref target='Book_I_Chapter_XXXV_Section_3'>I. 35. 3</ref>.</l> +<l>—— four particulars concerning it, <ref target='Book_I_Chapter_XXIV_Section_1'>I. 24. 1</ref>.</l> +<l>—— four properties of it, <ref target='Book_II_Chapter_XXIV_Section_17'>II. 24. 17</ref>.</l> +<l>—— how it is to be guided, <ref target='Book_II_Chapter_XXIV_Section_11'>II. 24. 11</ref>.</l> +<l>—— in it are contained all the duties of a Christian, <ref target='Book_I_Chapter_XXXV_Section_1'>I. 35. 1</ref>.</l> +<l>—— its distinguishing feature, <ref target='Book_I_Chapter_XXXV_Section_2'>I. 35. 2</ref>.</l> +<l>—— its fruits, <ref target='Book_I_Chapter_XXX_Section_1'>I. 30. 1-14</ref>; <ref target='Book_I_Chapter_XXXII_Section_6'>I. 32. 6</ref>; <ref target='Book_II_Chapter_XXIV_Section_12'>II. 24. 12</ref>.</l> +<l>—— its nature, properties, and fruits, <ref target='Book_IV_Part_II_Chapter_XXVII'>IV. Part II. Ch. 27</ref>.</l> +<l>—— its necessity, <ref target='Book_I_Chapter_XXX_Section_1'>I. 30. 1</ref>; <ref target='Book_I_Chapter_XXXII_Section_7'>I. 32. 7</ref>; <ref target='Book_I_Chapter_XXXV_Section_7'>I. 35. 7-9</ref>.</l> +<l>—— its noble character, <ref target='Book_II_Chapter_XXIV'>II. Ch. 24</ref>.</l> +<l>—— its pleasantness, <ref target='Book_I_Chapter_XXIV_Section_8'>I. 24. 8</ref>; <ref target='Book_I_Chapter_XXIX_Section_11'>I. 29. 11</ref>, <ref target='Book_I_Chapter_XXIX_Section_12'>12</ref>.</l> +<l>—— misguided, <ref target='Book_II_Chapter_XXIV_Section_10'>II. 24. 10</ref>.</l> +<l>—— mistakes made in reference to it, <ref target='Book_II_Chapter_XXIV_Section_2'>II. 24. 2</ref>, etc.</l> +<l>—— never faints, <ref target='Book_I_Chapter_XXIV_Section_9'>I. 24. 9</ref>.</l> +<l>—— the sure test of a Christian, <ref target='Book_I_Chapter_XXIV_Section_7'>I. 24. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Love</hi>, Our—is not a hard work, <ref target='Book_I_Chapter_XXIV_Section_6'>I. 24. 6</ref>.</l> +<l>—— is the end of the Commandment, <ref target='Book_I_Chapter_XXIV_Section_5'>I. 24. 5</ref>; <ref target='Book_I_Chapter_XXVI_Section_4'>I. 26. 4</ref>.</l> +<l>—— reasons why it is due to God alone, <ref target='Book_I_Chapter_XVIII_Section_12'>I. 18. 12</ref>; <ref target='Book_II_Chapter_XXIV'>II. Ch. 24</ref>; <ref target='Book_II_Chapter_XXIX_Section_13'>II. 29. 13</ref>; <ref target='Book_IV_Part_II_Chapter_XXX'>IV. Part II. Ch. 30</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Love</hi>,—what alone is worthy of it, <ref target='Book_IV_Part_II_Chapter_XXIX'>IV. Part II. Ch. 29</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Love</hi> of Christ—the blessedness which it confers, <ref target='Book_II_Chapter_XXVII'>II. Ch. 27</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Love</hi> to Christ, <ref target='Book_I_Chapter_XIV_Section_12'>I. 14. 12</ref>.</l> +<l>—— signs of its existence, <ref target='Book_II_Chapter_XXV'>II. Ch. 25</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Love</hi> to God, <ref target='Book_I_Chapter_XXIV_Section_2'>I. 24. 2</ref>; <ref target='Book_I_Chapter_XXIX_Section_3'>I. 29. 3</ref>.</l> +<l>—— a remedy against profane love, <ref target='Book_I_Chapter_XXVIII_Section_5'>I. 28. 5</ref>; <ref target='Book_III_Chapter_XIII_Section_4'>III. 13. 4</ref>.</l> +<l>—— how it enters into the soul, <ref target='Book_III_Chapter_XIII'>III. Ch. 13</ref>.</l> +<l>—— is due to him, <ref target='Book_I_Chapter_XXVIII_Section_1'>I. 28. 1</ref>, <ref target='Book_I_Chapter_XXVIII_Section_4'>4</ref>.</l> +<l>—— its influence, <ref target='Book_I_Chapter_XXIV_Section_16'>I. 24. 16</ref>; <ref target='Book_I_Chapter_XXVIII_Section_2'>I. 28. 2</ref>; <ref target='Book_I_Chapter_XXVIII_Section_7'>I. 28. 7</ref>; II. 24. 12, etc.</l> +<l>—— its nature, <ref target='Book_I_Chapter_XXVIII_Section_8'>I. 28. 8</ref>; <ref target='Book_IV_Part_II_Chapter_XXXV'>IV. Part II. Ch. 35</ref>.</l> +<l>—— no excuse for the want of it, <ref target='Book_IV_Part_II_Chapter_XVII'>IV. Part II. Ch. 17</ref>.</l> +<l>—— obtained by prayer, <ref target='Book_I_Chapter_XXIV_Section_17'>I. 24. 17</ref>.</l> +<l>—— out of a pure heart, <ref target='Book_I_Chapter_XXIV_Section_14'>I. 24. 14</ref>.</l> +<l>—— Pure, teaches how to pray, <ref target='Book_II_Chapter_XXIV_Section_16'>II. 24. 16</ref>.</l> +<l>—— the source of all that is good, <ref target='Book_IV_Part_II_Chapter_XXXII'>IV. Part II. Ch. 32</ref>.</l> +<l>—— unchanged, <ref target='Book_I_Chapter_XXIV_Section_23'>I. 24. 23</ref>.</l> +<l><hi rend='smallcaps'>Love</hi> of God to man, <ref target='Book_I_Chapter_XXV_Section_1'>I. 25. 1-6</ref>.</l> +<l>—— how manifested. <ref target='Book_II_Chapter_XXVI'>II. Ch. 26</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Love</hi>, False, <ref target='Book_I_Chapter_XXVIII_Section_3'>I. 28. 3</ref>; <ref target='Book_I_Chapter_XXXV_Section_6'>I. 35. 6</ref>; <ref target='Book_II_Chapter_XXIV_Section_4'>II. 24. 4</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Love</hi> to our enemies—why they should be loved, <ref target='Book_I_Chapter_XXVII_Section_1'>I. 27. 1-9</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Love</hi> to our neighbor, <ref target='Book_I_Chapter_XXIV_Section_3'>I. 24. 3</ref>; <ref target='Book_I_Chapter_XXIV_Section_18'>I. 24. 18-21</ref>; <ref target='Book_I_Chapter_XXIX_Section_3'>I. 29. 3-10</ref>.</l> +<l>—— a duty, <ref target='Book_I_Chapter_XXV_Section_2'>I. 25. 2</ref>; <ref target='Book_IV_Part_II_Chapter_XXIV'>IV. Part II. Ch. 24</ref>.</l> +<l>—— its source, <ref target='Book_I_Chapter_XXVI_Section_5'>I. 26. 5</ref>; <ref target='Book_I_Chapter_XXVIII_Section_10'>I. 28. 10</ref>.</l> +<l>—— motives to practise it, <ref target='Book_I_Chapter_XXVI_Section_6'>I. 26. 6-16</ref>.</l> +<l>—— proceeds from the love which we owe to God, <ref target='Book_IV_Part_II_Chapter_XXII'>IV. Part II. Ch. 22</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lovers</hi> of the world—how they are deceived, <ref target='Book_II_Chapter_XXVI_Section_11'>II. 26. 11</ref>.</l> +<l>—— their conduct, <ref target='Book_I_Chapter_XXXVI_Section_11'>I. 36. 11</ref>.</l> +<l>—— their punishment, <ref target='Book_I_Chapter_XVIII_Section_10'>I. 18. 10</ref>, <ref target='Book_I_Chapter_XVIII_Section_11'>11</ref>.</l> +<l>—— their spiritual state, <ref target='Book_I_Chapter_XVII_Section_9'>I. 17. 9</ref>; <ref target='Book_I_Chapter_XXXVI_Section_2'>I. 36. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lusts</hi> of the flesh—how to be subdued, <ref target='Book_II_Chapter_XVIII'>II. Ch. 18</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Luther</hi>—his successful opposition to the papacy and other sects, <ref target='Book_I_Chapter_XXXIX_Section_2'>I. 39. 2</ref>.</l> +</lg> + +<lg> +<l>M.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Majoristic</hi> Controversy, <hi rend='smallcaps'>Introd.</hi> §§ <ref target='Intro_Section_15'>15</ref>, <ref target='Intro_Section_19'>19</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Man'/> +<l><hi rend='smallcaps'>Man</hi>—general rule on the subject, <ref target='Book_IV_Part_II_Chapter_XVI'>IV. Part II. Ch. 16</ref>.</l> +<l>—— his liberty of choice, <ref target='Book_I_Chapter_XVII_Section_2'>I. 17. 2</ref>.</l> +<l>—— his natural state, <ref target='Book_II_Chapter_V_Section_4'>II. 5. 4</ref>.</l> +<l>—— how much he owes to God, <ref target='Book_IV_Part_II_Chapter_VI'>IV. Part II. Ch. 6</ref>; <ref target='Book_IV_Part_II_Chapter_VIII'>Ch. 8</ref>; <ref target='Book_IV_Part_II_Chapter_IX'>Ch. 9</ref>; <ref target='Book_IV_Part_II_Chapter_XI'>Ch. 11</ref>; <ref target='Book_IV_Part_II_Chapter_XII'>Ch. 12</ref>.</l> +<pb n='497'/><anchor id='Pg497'/> +<l>—— like a shadow, is nothing, <ref target='Book_II_Chapter_X_Section_13'>II. 10. 13</ref>, <ref target='Book_II_Chapter_X_Section_14'>14</ref>.</l> +<l>—— only a pilgrim on earth, <ref target='Book_I_Chapter_XIII_Section_16'>I. 13. 16</ref>.</l> +<l>—— the image of God, <ref target='Book_I_Chapter_I_Section_6'>I. 1. 6</ref>; <ref target='Book_IV_Part_II_Chapter_XXIII'>IV. Part II. Ch. 23</ref>.</l> +<l>—— what, and why made, <ref target='Book_IV_Part_II_Chapter_III'>IV. Part II. Ch. 3</ref>.</l> +<l>—— why he should love God, <ref target='Book_IV_Part_II_Chapter_XIV'>IV. Part II. Ch. 14</ref>.</l> +<l>—— why made in the image of God, <ref target='Book_IV_Part_II_Chapter_IV'>IV. Part II. Ch. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Man</hi>, The Inward—Outward, <ref target='Book_I_Chapter_XVI_Section_1'>I. 16. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Man</hi>, The Natural, <ref target='Book_II_Chapter_V_Section_5'>II. 5. 5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Man</hi>, The Old—New, <ref target='Book_I_Chapter_XV_Section_1'>I. 15. 1</ref>, etc.; <ref target='Book_I_Chapter_XVI_Section_11'>I. 16. 11</ref>; <ref target='Book_II_Chapter_VII_Section_1'>II. 7. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Marks</hi> of love to Christ, <ref target='Book_II_Chapter_XXV'>II. Ch. 25</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Martyrs</hi>—false, <ref target='Book_I_Chapter_XXXV_Section_7'>I. 35. 7</ref>.</l> +<l>—— spiritual, <ref target='Book_II_Chapter_LIII_Section_20'>II. 53. 20</ref>.</l> +<l>—— their fidelity, <ref target='Book_II_Chapter_XLV_Section_7'>II. 45. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Meekness</hi>, <ref target='Book_II_Chapter_XLVII_Section_2'>II. 47. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mephibosheth</hi>, <ref target='Book_II_Chapter_X_Section_6'>II. 10. 6</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Merit'/> +<l><hi rend='smallcaps'>Merit</hi> of Christ (see <ref target='Index-Imputation'><hi rend='smallcaps'>Imputation</hi></ref>), <ref target='Book_I_Chapter_XIV_Section_7'>I. 14. 7</ref>; <ref target='Book_I_Chapter_XXXI_Section_8'>I. 31. 8</ref>; <ref target='Book_I_Chapter_XXXIV_Section_1'>I. 34. 1</ref>; <ref target='Book_II_Chapter_II_Section_8'>II. 2. 8</ref>.</l> +<l>—— an infinite satisfaction, <ref target='Book_II_Chapter_II_Section_11'>II. 2. 11</ref>, <ref target='Book_II_Chapter_II_Section_12'>12</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Micah</hi>, the prophet—pointing out the fountain of consolation, <ref target='Book_II_Chapter_XLIX_Section_4'>II. 49. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Muhlenberg</hi>, <hi rend='smallcaps'>Introd.</hi> §§ <ref target='Intro_Section_34'>34</ref>. <ref target='Intro_Section_41'>41</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Music</hi>—its origin, <ref target='Book_IV_Part_II_Chapter_VII_Section_3'>IV. Part II. Ch. 7. 3</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Music</hi>, Divine—several kinds, in the Old Testament, <ref target='Book_II_Chapter_XLI_Section_10'>II. 41. 10</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Muenzer</hi>, Thomas, <ref target='Intro_Section_15'><hi rend='smallcaps'>Introd.</hi> § 15</ref>.</l> +</lg> + +<lg> +<l>N.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Name</hi> of God—doing all things in it, <ref target='Book_I_Chapter_XVIII_Section_5'>I. 18. 5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Narrow</hi> way in Christ—chosen by the Christian, <ref target='Book_II_Chapter_XXXIV_Section_4'>II. 34. Sect. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Neighbors</hi> (see <ref target='Index-Love'><hi rend='smallcaps'>Love</hi></ref>)—judging them, <ref target='Book_III_Chapter_XI'>III. Ch. 11</ref>.</l> +</lg> + +<lg> +<anchor id='Index-New-Birth'/> +<l><hi rend='smallcaps'>New Birth</hi> (see <ref target='Index-Birth'><hi rend='smallcaps'>Birth</hi></ref>; <ref target='Index-Regeneration'><hi rend='smallcaps'>Regeneration</hi></ref>)—how effected, <ref target='Book_I_Chapter_III_Section_1'>I. 3. 1</ref>.</l> +<l>—— it alone renders our works acceptable to God, <ref target='Book_I_Chapter_XXXI_Section_10'>I. 31. 10</ref>.</l> +<l>—— its fruits, <ref target='Book_I_Chapter_XI_Section_17'>I. 11. 17</ref>.</l> +<l>—— its necessity, <ref target='Book_I_Chapter_III_Section_8'>I. 3. 8</ref>; <ref target='Book_I_Chapter_XLI_Section_16'>I. 41. 16</ref>.</l> +<l>—— what it is, <ref target='Book_I_Chapter_V_Section_2'>I. 5. 2</ref>, <ref target='Book_I_Chapter_V_Section_4'>4</ref>.</l> +</lg> + +<lg> +<l>O.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Oath</hi>, Divine—a source of consolation, <ref target='Book_II_Chapter_II_Section_2'>II. 2. 2-5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Obedience</hi> of Christ, <ref target='Book_II_Chapter_II_Section_13'>II. 2. 13</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Offerings</hi> brought to God, <ref target='Book_I_Chapter_XL_Section_VII'>I. 40. VII</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Oil</hi>, <ref target='Book_IV_Part_I_Chapter_III_Section_43'>IV. Part I. Ch. 3. 43</ref>, <ref target='Book_IV_Part_I_Chapter_III_Section_44'>44</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Old Man</hi>, The (see <ref target='Index-Man'><hi rend='smallcaps'>Man</hi></ref>)—encouragement derived from the strife with, <ref target='Book_I_Chapter_XVI_Section_11'>I. 16. 11</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Omnipresence</hi>, Omnipotence, etc.; see <ref target='Index-God'><hi rend='smallcaps'>God</hi></ref>.</l> +</lg> + +<lg> +<anchor id='Index-Original-Sin'/> +<l><hi rend='smallcaps'>Original</hi> Sin (see <ref target='Index-Corruption'><hi rend='smallcaps'>Corruption</hi></ref>), <ref target='Book_I_Chapter_II_Section_8'>I. 2. 8</ref>; <ref target='Book_I_Chapter_XLI_Section_13'>I. 41. 13</ref>, etc.; <ref target='Book_I_Chapter_XLII_Section_2'>I. 42. 2</ref>.</l> +<l>—— its nature set forth in Book I.; <ref target='Book_II_Preface_2'><hi rend='smallcaps'>Pref.</hi> to Book II. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Osiandrian</hi> Controversy, <ref target='Intro_Section_15'><hi rend='smallcaps'>Introd.</hi> § 15</ref>.</l> +</lg> + +<lg> +<l>P.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Palatinate</hi>, The, <ref target='Intro_Section_17'><hi rend='smallcaps'>Introd.</hi> § 17</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Paracelsus</hi>, <ref target='Intro_Section_28'><hi rend='smallcaps'>Introd.</hi> § 28</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Patience</hi>, Christian—consolations, <ref target='Book_II_Chapter_XLVII_Section_17'>II. 47, 17</ref>.</l> +<l>—— examples of, <ref target='Book_II_Chapter_XLVII_Section_16'>II. 47. 16</ref>.</l> +<l>—— motives to, <ref target='Book_II_Chapter_XLVI'>II. Ch. 46</ref>.</l> +<l>—— produced by divine consolations, <ref target='Book_II_Chapter_XLV'>II. Ch. 45</ref>.</l> +<l>—— reasons for exercising it, <ref target='Book_II_Chapter_XLIV'>II. Ch. 44</ref>.</l> +<l>—— Scriptural sentences respecting it, <ref target='Book_II_Chapter_XLVII_Section_4'>II. 47. 4-15</ref>.</l> +<l>—— sustained by the truth and promises of God, <ref target='Book_II_Chapter_XLIX'>II. Ch. 49</ref>.</l> +<l>—— what it is, <ref target='Book_II_Chapter_XLIV_Section_1'>II. 44. 1</ref>; <ref target='Book_II_Chapter_XLV_Section_1'>II. 45. 1</ref>; <ref target='Book_II_Chapter_XLVII_Section_2'>II. 47. 2</ref>, <ref target='Book_II_Chapter_XLVII_Section_3'>3</ref>; <ref target='Book_III_Chapter_XIV'>III. Ch. 14</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Perfection</hi>, Absolute—not attainable, <ref target='Book_I_Chapter_XI_Section_11'>I. 11. 11</ref>; <ref target='Book_II_Chapter_LI_Section_3'>II. 51. 3</ref>.</l> +<l>—— not found in this world, <ref target='Book_II_Chapter_IV_Section_2'>II. 4. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Perfection</hi> of the Christian life—wherein it consists, <ref target='Book_III_Preface_Section_7'><hi rend='smallcaps'>Pref.</hi> to Book III. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Pericles</hi>, <ref target='Book_I_Chapter_XXVII_Section_5'>I. 27. 5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Peter</hi> and Paul—their religious character, <ref target='Book_I_Chapter_XVII_Section_12'>I. 17. 12</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Phocion</hi>, <ref target='Book_I_Chapter_XXVII_Section_5'>I. 27. 5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Pilgrimage</hi>, Our—its nature, <ref target='Book_I_Chapter_XVII_Section_10'>I. 17. 10</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Plato</hi>, <ref target='Book_II_Chapter_XXX_Section_4'>II. 30. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Poor</hi> and contrite, The—acceptable to God, <ref target='Book_I_Chapter_XIX_Section_11'>I. 19. 11-16</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Poverty</hi> of spirit, <ref target='Book_III_Chapter_V_Section_1'>III. 5. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Prætorius</hi>, <ref target='Intro_Section_1'><hi rend='smallcaps'>Introd.</hi> § 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Praise</hi> to God—benefits and efficacy of, <ref target='Book_II_Chapter_XLI'>II. Ch. 41</ref>.</l> +<l>—— offered by holy men, <ref target='Book_II_Chapter_XLII_Section_13'>II. 42. 13</ref>.</l> +<l>—— reasons for offering it daily, <ref target='Book_II_Chapter_XLII'>II. Ch. 42</ref>.</l> +<l>—— to offer it, man's greatest privilege, <ref target='Book_II_Chapter_XLIII_Section_4'>II. 43. 4</ref>.</l> +<l>—— to offer it, the most honorable employment of men, <ref target='Book_II_Chapter_XLIII'>II. Ch. 43</ref>.</l> +<l>—— when offered, a source of consolation, <ref target='Book_II_Chapter_XLVIII_Section_14'>II. 48. 14</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Pray</hi>, To—sinful, whether in dependence on our own merit, or to forbear on account of our unworthiness, <ref target='Book_II_Chapter_XXXIV_Section_9'>II. 34. Sect. 9</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Prayer</hi>—a consolation against the fear of death, <ref target='Book_II_Chapter_LVII_Section_12'>II. 57. 12</ref>.</l> +<l>—— all men invited to it, by God, <ref target='Book_II_Chapter_XXXIV_Section_7'>II. 34. Sect. 7</ref>.</l> +</lg> + +<pb n='498'/><anchor id='Pg498'/> + +<lg> +<l><hi rend='smallcaps'>Prayer</hi>—a means of obtaining consolation in affliction, <ref target='Book_II_Chapter_XLVIII_Section_13'>II. 48. 13</ref>.</l> +<l>—— a protection against calumny, <ref target='Book_II_Chapter_XVII_Section_6'>II. 17. 6</ref>.</l> +<l>—— benefits of continual, <ref target='Book_II_Chapter_XXXIV_Section_3'>II. 34. Sect. 3</ref>.</l> +<l>—— certainty that it will be heard, <ref target='Book_II_Chapter_XLIX_Section_7'>II. 49. 7</ref>.</l> +<l>—— conversation of a believing soul with God, in, <ref target='Book_II_Chapter_XXXIX'>II. Ch. 39</ref>.</l> +<l>—— efficacy of the prayer of faith, <ref target='Book_II_Chapter_XLI_Section_6'>II. 41. 6</ref>.</l> +<l>—— encouragements to, <ref target='Book_II_Chapter_XX_Section_11'>II. 20. 11</ref>, etc.</l> +<l>—— encouragements to, and lessons on, <ref target='Book_II_Chapter_XXXIV_Section_12'>II. 34. Sect. 12</ref>.</l> +<l>—— evils which follow the neglect of, <ref target='Book_II_Chapter_XXXIV_Section_2'>II. 34. Sect. 2</ref>.</l> +<l>—— in Psalm 109:1, etc., explained, <ref target='Book_II_Chapter_XVI_Section_1'>II. 16. 1</ref>, etc.</l> +<l>—— its necessity, <ref target='Book_I_Chapter_XLII_Section_4e'>I. 42. 4 (e)</ref>; <ref target='Book_II_Chapter_V_Section_4'>II. 5. 4</ref>; <ref target='Book_II_Chapter_XX'>II. Ch. 20</ref>.</l> +<l>—— internal, <ref target='Book_II_Chapter_XX_Section_4'>II. 20. 4</ref>; <ref target='Book_III_Chapter_XIX'>III. Ch. 19</ref>.</l> +<l>—— its benefits, power, and ground, <ref target='Book_II_Chapter_XXXVI'>II. Ch. 36</ref>.</l> +<l>—— its numerous qualities, offices, etc., <ref target='Book_II_Chapter_XXXVI_Section_16'>II. 36. 16</ref>.</l> +<l>—— mental, <ref target='Book_II_Chapter_XX_Section_7'>II. 20. 7</ref>.</l> +<l>—— oral, <ref target='Book_II_Chapter_XX_Section_3'>II. 20. 3</ref>.</l> +<l>—— pattern of, furnished by Christ, <ref target='Book_II_Chapter_XX_Section_10'>II. 20. 10</ref>.</l> +<l>—— reasons why God certainly hears it, <ref target='Book_II_Chapter_XXXVII'>II. Ch. 37</ref>.</l> +<l>—— seven helps for our infirmities in, <ref target='Book_II_Chapter_XXXVIII'>II. Ch. 38</ref>.</l> +<l>—— strengthens faith, <ref target='Book_II_Chapter_LI_Section_16'>II. 51. 16</ref>.</l> +<l>—— secret, <ref target='Book_II_Chapter_XXXVI_Section_9'>II. 36. 9</ref>.</l> +<l>—— supernatural, <ref target='Book_II_Chapter_XX_Section_4'>II. 20. 4</ref>.</l> +<l>—— taught by love to God, <ref target='Book_II_Chapter_XXIV_Section_16'>II. 24. 16</ref>.</l> +<l>—— temptations, when we pray, <ref target='Book_II_Chapter_XX_Section_16'>II. 20. 16</ref>, <ref target='Book_II_Chapter_XX_Section_17'>17</ref>.</l> +<l>—— the sign of a true Christian, <ref target='Book_II_Chapter_XXXV'>II. Ch. 35</ref>.</l> +<l>—— the worshipper not restricted to any certain times of, <ref target='Book_II_Chapter_XXXIV_Section_11'>II. 34. Sect. 11</ref>.</l> +<l>—— vain, without humility, <ref target='Book_II_Chapter_XXI_Section_4'>II. 21. 4</ref>.</l> +<l>—— when acceptable to God, <ref target='Book_II_Chapter_XX_Section_9'>II. 20. 9</ref>.</l> +<l>—— when not heard, <ref target='Book_II_Chapter_XXXVII_Section_23'>II. 37. 23</ref>, etc.</l> +<l>—— wherein it consists, <ref target='Book_II_Chapter_XX_Section_1'>II. 20. 1</ref>.</l> +<l>—— why it is enjoined, <ref target='Book_II_Chapter_XX_Section_8'>II. 20. 8</ref>.</l> +<l>—— why we should commune with God in prayer, <ref target='Book_II_Chapter_XXXIV_Section_5'>II. 34. Sect. 5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Preface</hi> (Author's) to Book I. p. <ref target='Pgxxxix'>xxxix</ref>.</l> +<l>—— Book II. p. <ref target='Pg157'>157</ref>.</l> +<l>—— Book III. p. <ref target='Pg375'>375</ref>.</l> +<l>—— Book IV. p. <ref target='Pg423'>423</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Pride'/> +<l><hi rend='smallcaps'>Pride</hi> (see <ref target='Index-Humility'><hi rend='smallcaps'>Humility</hi></ref>), <ref target='Book_I_Chapter_XXXI_Section_1'>I. 31. 1</ref>, etc.; <ref target='Book_I_Chapter_XXXIX_Section_8'>I. 39. 8</ref>; <ref target='Book_III_Chapter_XX_Section_2'>III. 20. 2</ref>.</l> +<l>—— influence of, <ref target='Book_II_Chapter_XXII_Section_2'>II. 22. 2</ref>, etc.</l> +<l>—— its properties, <ref target='Book_III_Chapter_XX_Section_1'>III. 20. 1-4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Pride</hi>—remedy against spiritual, <ref target='Book_II_Chapter_VII_Section_7'>II. 7. 7</ref>.</l> +<l>—— spiritual, <ref target='Book_I_Chapter_XLII_Section_4'>I. 42. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Priesthood</hi> of Christ, <ref target='Book_II_Chapter_II_Section_15'>II. 2. 15</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Prodigal</hi> Son, Parable of, <ref target='Book_II_Chapter_VIII_Section_2'>II. 8. 2</ref>, etc.; <ref target='Book_II_Chapter_X_Section_7'>II. 10. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Promises</hi>, Divine—the chief source of the Christian's consolation, <ref target='Book_II_Chapter_II_Section_1'>II. 2. 1</ref>; <ref target='Book_II_Chapter_XLV_Section_6'>II. 45. 6</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Providence</hi>—a source of comfort, <ref target='Book_II_Chapter_XLV_Section_2'>II. 45. 2</ref>; <ref target='Book_IV_Part_I_Chapter_VI_Section_16'>IV. Part I. Ch. 6. 16</ref>.</l> +<l>—— of God; three things wherein it consists, <ref target='Book_IV_Part_I_Chapter_VI_Section_12'>IV. Part I. Ch. 6. 12</ref>. etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Psalms</hi>—six, called Golden Songs, <ref target='Book_II_Chapter_XLIII_Section_1'>II. 43. 1</ref>.</l> +<l>—— suited to various circumstances, <ref target='Book_II_Chapter_XLI_Section_12'>II. 41. 12</ref>.</l> +<l>—— the Penitential, <ref target='Book_I_Chapter_IV_Section_9'>I. 4. 9</ref>, note.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Punishments</hi>, Future—eternity of, <ref target='Book_I_Chapter_VII_Section_5'>I. 7. 5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Punishments</hi>, Temporal, <ref target='Book_II_Chapter_VIII_Section_9'>II. 8. 9</ref>; <ref target='Book_II_Chapter_VIII_Section_13'>II. 8. 13</ref>.</l> +</lg> + +<lg> +<l>R.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Rationalists</hi>, <ref target='Intro_Section_40'><hi rend='smallcaps'>Introd.</hi> § 40</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Reconciliation</hi> to our neighbor, <ref target='Book_I_Chapter_XXIX_Section_1'>I. 29. 1</ref>, <ref target='Book_I_Chapter_XXIX_Section_2'>2</ref>.</l> +<l>—— enforced by three arguments, <ref target='Book_II_Chapter_IV_Section_4'>II. 4. 4</ref>. a. b. c.</l> +<l>—— the terms of, <ref target='Book_I_Chapter_XXIX_Section_14'>I. 29. 14</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Refuge</hi>, Cities of, <ref target='Book_I_Chapter_XXI_Section_15'>I. 21. 15</ref>, <ref target='Book_I_Chapter_XXI_Section_16'>16</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Regeneration'/> +<l><hi rend='smallcaps'>Regeneration</hi> (see <ref target='Index-New-Birth'><hi rend='smallcaps'>New Birth</hi></ref>)—by divine goodness, <ref target='Book_II_Chapter_IX_Section_3'>II. 9. 3</ref>.</l> +<l>—— how effected, <ref target='Book_I_Chapter_III_Section_4'>I. 3. 4</ref>.</l> +<l>—— in what it consists, <ref target='Book_I_Chapter_III_Section_7'>I. 3. 7</ref>; <ref target='Book_II_Chapter_IX_Section_1'>II. 9. 1</ref>, etc.</l> +<l>—— its necessity, <ref target='Book_I_Chapter_XLI_Section_27'>I. 41. 27</ref>.</l> +<l>—— men invited to, <ref target='Book_II_Chapter_IX_Section_4'>II. 9. 4</ref>.</l> +<l>—— produced by divine threatenings, <ref target='Book_II_Chapter_IX_Section_2'>II. 9. 2</ref>.</l> +<l>—— whence it proceeds, <ref target='Book_I_Chapter_III_Section_11'>I. 3. 11</ref>, <ref target='Book_I_Chapter_III_Section_12'>12</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Remission'/> +<l><hi rend='smallcaps'>Remission</hi> of Sins—follows repentance, <ref target='Book_I_Chapter_VIII_Section_12'>I. 8. 12</ref>, <ref target='Book_I_Chapter_VIII_Section_16'>16</ref>.</l> +<l>—— is not granted without repentance, <ref target='Book_I_Chapter_XXXIV_Section_12'>I. 34. 12</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Renewal</hi> in Christ, <ref target='Book_I_Chapter_III_Section_5'>I. 3. 5</ref>.</l> +<l>—— continued, <ref target='Book_I_Chapter_XX_Section_4'>I. 22. 4</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Repentance</hi> (see <ref target='Index-Conversion'><hi rend='smallcaps'>Conversion</hi></ref>)—a quality of it, <ref target='Book_I_Chapter_XXIX_Section_16'>I. 29. 16</ref>.</l> +<l>—— daily, <ref target='Book_I_Chapter_XX_Section_10'>I. 20. 10</ref>.</l> +<l>—— founded on humility, <ref target='Book_III_Chapter_XX_Section_3'>III. 20. 3</ref>.</l> +<l>—— four properties of, <ref target='Book_II_Chapter_X_Section_1'>II. 10. 1</ref>, etc.</l> +<l>—— illustrations of, <ref target='Book_I_Chapter_XXI_Section_12'>I. 21. 12</ref>; <ref target='Book_II_Chapter_VIII_Section_1'>II. 8. 1</ref>, etc.</l> +<l>—— its fruits, <ref target='Book_I_Chapter_XLII_Section_2'>I. 42. 2</ref>; <ref target='Book_II_Chapter_IX_Section_28'>II. 9. 28</ref>.</l> +<l>—— its necessity, <ref target='Book_I_Chapter_VIII_Section_1'>I. 8. 1-15</ref>; <ref target='Book_I_Chapter_XXXVII_Section_10'>I. 37. 10</ref>; <ref target='Book_I_Chapter_XXXVII_Section_22'>I. 37. 22</ref>, <ref target='Book_I_Chapter_XXXVII_Section_23'>23</ref>.</l> +<l>—— manner of, <ref target='Book_II_Chapter_IX_Section_14'>II. 9. 14</ref>.</l> +<l>—— motives to, <ref target='Book_II_Chapter_IX_Section_22'>II. 9. 22</ref>, etc.</l> +<l>—— the source of the Christian's life, <ref target='Book_I_Preface_Section_1'><hi rend='smallcaps'>Pref.</hi> to Book I. 1</ref>.</l> +</lg> + +<pb n='499'/><anchor id='Pg499'/> + +<lg> +<anchor id='Index-Repentance'/> +<l><hi rend='smallcaps'>Repentance</hi>—what it is, <ref target='Book_I_Chapter_IV_Section_1'>I. 4. 1-11</ref>; <ref target='Book_I_Chapter_VIII_Section_2'>I. 8. 2</ref>; <ref target='Book_I_Chapter_XXI_Section_10'>I. 21. 10</ref>; <ref target='Book_II_Chapter_III_Section_1'>II. 3. 1</ref>, etc.</l> +<l>—— when it is unfeigned, <ref target='Book_II_Chapter_X_Section_14'>II. 10. 14</ref>.</l> +<l>—— without reconciliation and restitution, not acceptable to God, <ref target='Book_I_Chapter_XXIX_Section_19'>I. 29. 19</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Resurrection'/> +<l><hi rend='smallcaps'>Resurrection</hi> of Christ (see <ref target='Index-Christ'><hi rend='smallcaps'>Christ</hi></ref>), <ref target='Book_II_Chapter_XXV_Section_10'>II. 25. 10</ref>; <ref target='Book_II_Chapter_LVII_Section_4'>II. 57. 4</ref>.</l> +<l>—— its fruit, <ref target='Book_II_Chapter_LVII_Section_11'>II. 57. 11</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Resurrection</hi> of our bodies—a ground of comfort, <ref target='Book_II_Chapter_LVII_Section_3'>II. 57. 3</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Revelation</hi>—punishment of those who reject it, <ref target='Book_I_Chapter_VII_Section_7'>I. 7. 7</ref>, <ref target='Book_I_Chapter_VII_Section_8'>8</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Righteousness</hi>—by faith, <ref target='Book_II_Chapter_III_Section_8'>II. 3. 8</ref>.</l> +<l>—— whence it proceeds, <ref target='Book_I_Chapter_V_Section_8'>I. 5. 8</ref>; <ref target='Book_II_Chapter_III_Section_4'>II. 3. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Righteousness</hi> of Christ—made our own, <ref target='Book_II_Chapter_III_Section_6'>II. 3. 6</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Righteousness</hi>, Our—its foundation, <ref target='Book_I_Chapter_III_Section_9'>I. 3. 9</ref>.</l> +<l>—— whence it proceeds, <ref target='Book_II_Chapter_III_Section_1'>II. 3. 1</ref>, etc.</l> +</lg> + +<lg> +<l>S.</l> +</lg> + +<lg> +<anchor id='Index-Saints'/> +<l><hi rend='smallcaps'>Saints</hi>—example given by them, <ref target='Book_II_Chapter_XVII_Section_4'>II. 17. 4</ref>, <ref target='Book_II_Chapter_XVII_Section_5'>5</ref>; <ref target='Book_II_Chapter_XVII_Section_10'>II. 17. 10</ref>; <ref target='Book_II_Chapter_XLIV_Section_8'>II. 44. 8</ref>; <ref target='Book_II_Chapter_LII_Section_15'>II. 52. 15</ref>; <ref target='Book_II_Chapter_LIV_Section_8'>II. 54. 8</ref>.</l> +<l>—— their constant practice, <ref target='Book_I_Chapter_XX_Section_18'>I. 20. 18</ref>.</l> +<l>—— their example, a help in prayer, <ref target='Book_II_Chapter_XXXVIII_Section_5'>II. 38. 5-8</ref>.</l> +<l>—— their example, a source of comfort, <ref target='Book_II_Chapter_XLV_Section_8'>II. 45. 8</ref>.</l> +<l>—— their temptations, <ref target='Book_II_Chapter_LII_Section_2'>II. 52. 2</ref>, etc.</l> +</lg> + +<lg> +<anchor id='Index-Satan'/> +<l><hi rend='smallcaps'>Satan</hi>—his character, <ref target='Book_I_Chapter_XLI_Section_22'>I. 41. 22</ref>.</l> +<l>—— his fall, <ref target='Book_I_Chapter_XXXI_Section_7'>I. 31. 7</ref>; <ref target='Book_II_Chapter_XVII_Section_9'>II. 17. 9</ref>.</l> +<l>—— his fiery darts, <ref target='Book_II_Chapter_LII_Section_6'>II. 52. 6</ref>.</l> +<l>—— his image in man, <ref target='Book_I_Chapter_II_Section_3'>I. 2. 3</ref>.</l> +<l>—— his want of power, <ref target='Book_II_Chapter_LIII_Section_2'>II. 53. 2</ref>, <ref target='Book_II_Chapter_LIII_Section_3'>3</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Schwenkfeldt</hi>, <hi rend='smallcaps'>Introd.</hi> §§ <ref target='Intro_Section_14'>14</ref>, <ref target='Intro_Section_24'>24</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Scriptures'/> +<l><hi rend='smallcaps'>Scriptures</hi> (see <ref target='Index-Word'><hi rend='smallcaps'>Word</hi></ref>)—their purpose, <ref target='Book_I_Chapter_VI_Section_8'>I. 6. 8</ref>, <ref target='Book_I_Chapter_VI_Section_9'>9</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sea</hi>, The—lessons taught by it, Ch. 5. 15.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Seeking</hi> after God—two ways, <ref target='Book_III_Chapter_IV_Section_1'>III. 4. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Self-denial</hi>, <ref target='Book_I_Chapter_IV_Section_3'>I. 4. 3</ref>; <ref target='Book_I_Chapter_XIV_Section_6'>I. 14. 6</ref>; <ref target='Book_I_Chapter_XV_Section_4'>I. 15. 4</ref>, etc.; <ref target='Book_II_Chapter_VII_Section_2'>II. 7. 2</ref>; <ref target='Book_II_Chapter_X_Section_2'>II. 10. 2</ref>; <ref target='Book_III_Chapter_XXIII_Section_4'>III. 23. 4</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Self-Love'/> +<l><hi rend='smallcaps'>Self-love</hi>, <ref target='Book_I_Chapter_XXXI_Section_1'>I. 31. 1</ref>, etc.; <ref target='Book_IV_Part_II_Chapter_XXXIII'>IV. Part II. Ch. 33</ref>.</l> +<l>—— its actual result, <ref target='Book_IV_Part_II_Chapter_XXXI'>IV. Part II. Ch. 31</ref>.</l> +<l>—— its dangers, <ref target='Book_I_Chapter_XIV_Section_2'>I. 14. 2</ref>, etc.; <ref target='Book_I_Chapter_XXXI_Section_3'>I. 31. 3</ref>; <ref target='Book_I_Chapter_XXXI_Section_7'>I. 31. 7</ref>; <ref target='Book_I_Chapter_XIV_Section_10'>I. 14. 10</ref>.</l> +<l>—— its evil fruits, <ref target='Book_IV_Part_II_Chapter_XXXVII'>IV. Part II. Ch. 37</ref>; <ref target='Book_IV_Part_II_Chapter_XXXVIII'>Ch. 38</ref>; <ref target='Book_IV_Part_II_Chapter_XL'>Ch. 40</ref>.</l> +<l>—— its remedy, <ref target='Book_I_Chapter_XXXI_Section_8'>I. 31. 8</ref>.</l> +<l>—— its source, <ref target='Book_I_Chapter_XXXI_Section_6'>I. 31. 6</ref>.</l> +<l>—— the source of all evil, <ref target='Book_IV_Part_II_Chapter_XXXII_Section_2'>IV. Part II. 32. 2</ref>, <ref target='Book_IV_Part_II_Chapter_XXXII_Section_3'>3</ref>.</l> +<l><hi rend='smallcaps'>Self</hi>—worship of, <ref target='Book_II_Chapter_XXIII'>II. 23</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Servetus</hi>, <hi rend='smallcaps'>Introd.</hi> §§ <ref target='Intro_Section_15'>15</ref>, <ref target='Intro_Section_16'>16</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sin</hi> (see <ref target='Index-Original-Sin'><hi rend='smallcaps'>Original Sin</hi></ref>; <ref target='Index-Remission'><hi rend='smallcaps'>Remission</hi></ref>)—never comes alone, <ref target='Book_I_Chapter_XXXVII_Section_18'>I. 37. 18</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Slander</hi>, see <ref target='Index-Calumny'><hi rend='smallcaps'>Calumny</hi></ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sloth</hi>—to be shaken off, <ref target='Book_II_Chapter_V_Section_7'>II. 5. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Smalcald</hi> Articles, <ref target='Intro_Section_25'><hi rend='smallcaps'>Introd.</hi> § 25</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Solomon's</hi> throne, <ref target='Book_III_Chapter_V_Section_2'>III. 5. 2</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Sorrow-Sin'/> +<l><hi rend='smallcaps'>Sorrow</hi> for Sin (see <ref target='Index-Godly-Sorrow'><hi rend='smallcaps'>Godly</hi> sorrow</ref>)—its happy influence, <ref target='Book_I_Chapter_XX_Section_7'>I. 20. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sorrow</hi>—worldly, and, godly, <ref target='Book_I_Chapter_XL'>I. 40</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Soul</hi>—its dignity, <ref target='Book_III_Chapter_VII_Section_1'>III. 7. 1</ref>; <ref target='Book_IV_Part_I_Chapter_VI_Section_18'>IV. Part I. 6. 18-24</ref>.</l> +<l>—— its image shining forth originally in the body, <ref target='Book_I_Chapter_XLI_Section_7'>I. 41. 7</ref>.</l> +<l>—— its original holy nature, <ref target='Book_I_Chapter_XLI_Section_5'>I. 41. 5</ref>.</l> +<l>—— the habitation of the Holy Ghost, <ref target='Book_II_Chapter_XXXV_Section_3'>II. 35. 3</ref>.</l> +<l>—— the things that instruct and comfort it, <ref target='Book_IV_Part_II_Chapter_VII'>IV. Part II. Ch. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Spirit</hi> and flesh (see <ref target='Index-Holy-Spirit'><hi rend='smallcaps'>Holy Spirit</hi></ref>)—conflict between them, <ref target='Book_I_Chapter_XVI_Section_2'>I. 16. 2</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Stars</hi>, The, <ref target='Book_IV_Part_I_Chapter_IV'>IV. Part I. Ch. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Strasburg</hi>, <ref target='Intro_Section_2'><hi rend='smallcaps'>Introd.</hi> § 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Substance</hi> of the Christian religion—is faith and love, <ref target='Book_I_Chapter_XXX_Section_1'>I. 30. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Supper</hi>, The Lord's—wherein Christ gives us his body and blood, <ref target='Book_II_Chapter_X_Section_6'>II. 10. 6</ref>; <ref target='Book_III_Chapter_I_Section_4'>III. 1. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Symbol</hi>, what—<ref target='Intro_Section_41'><hi rend='smallcaps'>Introd.</hi> § 41</ref>, Note.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Symbolical</hi> Books, <hi rend='smallcaps'>Introd.</hi> §§ <ref target='Intro_Section_22'>22</ref>, <ref target='Intro_Section_24'>24</ref>, <ref target='Intro_Section_25'>25</ref>, <ref target='Intro_Section_40'>40</ref>, <ref target='Intro_Section_41'>41</ref>, <ref target='Intro_Section_42'>42</ref>; <ref target='Book_I_Preface_8'><hi rend='smallcaps'>Pref.</hi> to Book I. 8</ref>; Conclusion of Book II.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Synergistic</hi> Controversy, <hi rend='smallcaps'>Introd.</hi> §§ <ref target='Intro_Section_15'>15</ref>, <ref target='Intro_Section_19'>19</ref>.</l> +</lg> + +<lg> +<l>T.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Talents</hi>—not they, but faith and love required, <ref target='Book_I_Chapter_XXXII_Section_1'>I. 32. 1</ref>, etc.</l> +<l>—— why bestowed, <ref target='Book_I_Chapter_XXXII_Section_4'>I. 32. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tauler</hi>,—<ref target='Book_I_Preface_8'><hi rend='smallcaps'>Pref.</hi> to Book I. 8</ref>; <ref target='Intro_Section_29'><hi rend='smallcaps'>Introd.</hi> § 29</ref>.</l> +<l>—— quotations from, <ref target='Book_II_Chapter_LIII_Section_20'>II. 53. 20</ref>; <ref target='Book_III_Chapter_I_Section_3'>III. 1. 3</ref>.</l> +<l>—— subject of his Sermons, <ref target='Book_I_Chapter_XXXVII_Section_16'>I. 37. 16</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Temporal</hi> things—design of their creation, <ref target='Book_I_Chapter_XVII_Section_1'>I. 17. 1</ref>.</l> +<l>—— loss of, <ref target='Book_I_Chapter_XX_Section_21'>I. 20, 21</ref>, <ref target='Book_I_Chapter_XX_Section_22'>22</ref>.</l> +<l>—— preference of, offensive to God, <ref target='Book_I_Chapter_XVIII_Section_1'>I. 18. 1</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Temptations</hi>, Spiritual—comforting instructions for those who labor under them, <ref target='Book_II_Chapter_LII'>II. Ch. 52</ref>; <ref target='Book_II_Chapter_LIII'>II. Ch. 53</ref>; <ref target='Book_II_Chapter_LIV'>II. Ch. 54</ref>.</l> +<l>—— God refreshes the weak in, <ref target='Book_III_Chapter_XXIII_Section_3'>III. 23. 3</ref>.</l> +<l>—— not tokens of God's anger, <ref target='Book_II_Chapter_LIII_Section_13'>II. 53. 13</ref>.</l> +<l>—— origin of, <ref target='Book_II_Chapter_LII_Section_4'>II. 52. 4-7</ref>.</l> +<l>—— reasons why they are sent, <ref target='Book_II_Chapter_LII_Section_7'>II. 52. 7</ref>, etc.; <ref target='Book_II_Chapter_LIII_Section_4'>II. 53. 4</ref>, etc.</l> +</lg> + +<pb n='500'/><anchor id='Pg500'/> + +<lg> +<l><hi rend='smallcaps'>Testimony</hi> of the Spirit, <ref target='Book_II_Chapter_II_Section_9'>II. 2. 9</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Theology</hi>—what it is, <ref target='Book_I_Preface_Section_2'><hi rend='smallcaps'>Pref.</hi> to Book I. 2</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Thirst</hi>—ours, and Christ's, <ref target='Book_I_Chapter_XXXVI_Section_24'>I. 36. 24</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Thirty</hi> Years' War, <ref target='Intro_Section_22'><hi rend='smallcaps'>Introd.</hi> § 22</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Thomas</hi> á Kempis, <ref target='Book_I_Preface_8'><hi rend='smallcaps'>Pref.</hi> to Book I. 8</ref>; <ref target='Intro_Section_29'><hi rend='smallcaps'>Introd.</hi> § 29</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Titus</hi>, the Roman emperor, <ref target='Book_I_Chapter_XXVII_Section_5'>I. 27. 5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Trinity</hi>, Holy—benefits conferred by, <ref target='Book_II_Chapter_XXIX_Section_10'>II. 29. 10</ref>.</l> +<l>—— dwelling in the hearts of believers, <ref target='Book_III_Chapter_I_Section_1'>III. 1. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Treasure</hi>, Internal—means of attaining it, <ref target='Book_III_Chapter_I'>III. Ch. 1</ref>.</l> +<l>—— of the believer, <ref target='Book_III_Chapter_I'>III. Ch. 1</ref>.</l> +<l>—— what it is, and on what it depends, <ref target='Book_III_Chapter_III'>III. Ch. 3</ref>.</l> +</lg> + +<lg> +<l>U.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Unbelief</hi>—its fruits, <ref target='Book_I_Chapter_XXXVII_Section_4'>I. 37. 4</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Union</hi> with Christ—of the highest necessity, <ref target='Book_II_Chapter_VI_Section_3'>II. 6. 3</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Union</hi> with God, <ref target='Book_II_Chapter_VI_Section_1'>II. 6. 1</ref>.</l> +<l>—— a property of true repentance, <ref target='Book_II_Chapter_X_Section_15'>II. 10. 15</ref>.</l> +<l>—— its necessity, <ref target='Book_II_Chapter_XXVIII_Section_4'>II. 28. 4</ref>.</l> +</lg> + +<lg> +<l>V.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Vanity</hi> and emptiness of man, <ref target='Book_II_Chapter_XXIII_Section_1'>II. 23. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Vengeance</hi> of God—set forth by Moses, <ref target='Book_II_Chapter_XXXII_Section_7'>II. 32. 7</ref>, <ref target='Book_II_Chapter_XXXII_Section_8'>8</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Vice</hi>—abounding among Christians, <ref target='Book_I_Chapter_VII_Section_6'>I. 7. 6</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Vincent, St.</hi>, <ref target='Book_II_Chapter_XLV_Section_8'>II. 45. 8</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Virtue</hi>—false love of, <ref target='Book_II_Chapter_XXIV_Section_9'>II. 24. 9</ref>.</l> +</lg> + +<lg> +<l>W.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Warfare</hi>, Spiritual—an encouraging evidence, <ref target='Book_I_Chapter_XVI_Section_11'>I. 16. 11</ref>.</l> +<l>—— even in the godly, <ref target='Book_I_Chapter_XVI_Section_7'>I. 16. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Waters</hi>—separated from the land, the work of the Third Day, <ref target='Book_IV_Part_I_Chapter_III'>IV. Part I. Ch. 3</ref>.</l> +<l>—— they, and their productions, <ref target='Book_IV_Part_I_Chapter_V'>IV. Part I. Ch. 5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Weigel</hi>, <ref target='Intro_Section_28'><hi rend='smallcaps'>Introd.</hi> § 28</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Wildenhahn</hi>, <hi rend='smallcaps'>Introd.</hi> §§ <ref target='Intro_Section_10'>10</ref>, <ref target='Intro_Section_26'>26</ref>, <ref target='Intro_Section_30'>30</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Will</hi> of man—originally conformed to the will of God, <ref target='Book_I_Chapter_XLI_Section_6'>I. 41. 6</ref>.</l> +<l>—— what it now is, <ref target='Book_II_Chapter_VI_Section_7'>II. 6. 7</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Wine</hi>, <ref target='Book_IV_Part_I_Chapter_III_Section_40'>IV. Part I. Ch. 3. 40-42</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Wisdom</hi>—how to be acquired, <ref target='Book_II_Chapter_V_Section_1'>II. 5. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Woman</hi> of Canaan, The, <ref target='Book_III_Chapter_V_Section_1'>III, 5. 1</ref>.</l> +</lg> + +<lg> +<anchor id='Index-Word'/> +<l><hi rend='smallcaps'>Word</hi> of God (see <hi rend='smallcaps'>Scriptures</hi>)—its graciousness and efficacy, <ref target='Book_I_Chapter_XXXVI_Section_20'>I. 36. 20</ref>, <ref target='Book_I_Chapter_XXXVI_Section_21'>21</ref>.</l> +<l>—— not a dead letter, <ref target='Book_I_Chapter_VI_Section_2'>I. 6. 2</ref>.</l> +<l>—— reading, etc., it, a protection against calumny, <ref target='Book_II_Chapter_XVII_Section_7'>II. 17. 7</ref>.</l> +<l>—— who reject it, <ref target='Book_I_Chapter_XXXVIII_Section_8'>I. 38. 8</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Word</hi> and Sacraments—means of grace, <ref target='Book_II_Chapter_IX_Section_7'>II. 9. 7</ref>.</l> +<l>—— strengthen faith, <ref target='Book_II_Chapter_LI_Section_16'>II. 51. 16</ref>.</l> +<l>—— their design, <ref target='Book_I_Chapter_XXXVIII_Section_1'>I. 38. 1</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Works</hi>—how judged, <ref target='Book_I_Chapter_XXXIII_Section_1'>I. 33. 1</ref>; <ref target='Book_II_Chapter_V_Section_6'>II. 5. 6</ref>.</l> +<l>—— how they may be rendered acceptable to God, <ref target='Book_III_Chapter_XXII'>III. Ch. 22</ref>.</l> +<l>—— their source must be faith, <ref target='Book_I_Chapter_XXXIII_Section_4'>I. 33. 4</ref>; <ref target='Book_II_Chapter_XXII_Section_1'>II. 22. 1</ref>.</l> +<l>—— they cannot justify, <ref target='Book_I_Chapter_V_Section_6'>I. 5. 6</ref>.</l> +<l>—— worth, their, how to be judged, <ref target='Book_II_Chapter_IV_Section_5'>II. 4. 5</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Works</hi>, Good—God alone the Author, <ref target='Book_I_Chapter_XXI_Section_21'>I. 21. 21</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>World</hi>—its vanity, <ref target='Book_II_Chapter_LVII_Section_17'>II. 57. 17</ref>, etc.</l> +<l>—— necessity of withdrawing from it, <ref target='Book_I_Chapter_XXIII_Section_2'>I. 23. 2</ref>.</l> +<l>—— relinquishing it, <ref target='Book_I_Chapter_XX_Section_25'>I. 20. 25</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Worldly</hi> pleasures—drive away the Holy Spirit, <ref target='Book_III_Chapter_XVIII'>III. Ch. 18</ref>.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Worldly</hi> society, <ref target='Book_I_Chapter_XXIII_Section_5'>I. 23. 5</ref>, etc.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Worship</hi>, True—of God, <ref target='Book_I_Chapter_XXI_Section_3'>I. 21. 3</ref>, etc.</l> +<l>—— required, on our own account, <ref target='Book_I_Chapter_XXI_Section_21'>I. 21. 21</ref>, <ref target='Book_I_Chapter_XXI_Section_22'>22</ref>.</l> +<l>—— seated in the heart, <ref target='Book_I_Chapter_XXI_Section_19'>I. 21. 19</ref>; <ref target='Book_I_Chapter_XXVI_Section_3'>I. 26. 3</ref>.</l> +<l>—— three things belonging to it, <ref target='Book_I_Chapter_XXI_Section_5'>I. 21. 5</ref>.</l> +<l>—— wherein it consists, <ref target='Book_I_Chapter_XXVI_Section_2'>I. 26. 2</ref>.</l> +</lg> + +<lg> +<l>Y.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Yoke</hi> of Christ, <ref target='Book_I_Chapter_IV_Section_6'>I. 4. 6</ref>; <ref target='Book_I_Chapter_XI_Section_13'>I. 11. 13</ref>.</l> +</lg> + +</div> + +</body> +<back rend="page-break-before: right"> + <div id="footnotes"> + <index index="toc" /> + <index index="pdf" /> + <head>Footnotes</head> + <divGen type="footnotes"/> + </div> + <div rend="page-break-before: right"> + <divGen type="pgfooter" /> + </div> +</back> +</text> +</TEI.2> |