Chapter XXXIV…

Chapter XXXIV

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Chapter XXXV

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

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.—MATTH. 7:21.

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

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

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

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

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

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

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

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

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

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Chapter XXXVI

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Chapter XXXVII

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Chapter XXXVIII

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Chapter XXXIX

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

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

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

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

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

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

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

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

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

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

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

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

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XL. Sundry Rules For Leading A Holy Life

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Chapter XLI

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Chapter XLII

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

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

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

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

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

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

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

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

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

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

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

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

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II. Preface To The Second Book

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

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

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

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

JOHN ARNDT, General Superintendent in the Principality of Lüneburg.

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Chapter I

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

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

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

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

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

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

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

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

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

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

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

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

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

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Chapter II

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Chapter III

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

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

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

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

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

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

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

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

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

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

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

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

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Chapter IV

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

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

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

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

3. Whosoever therefore is willing to try his own faith and inward condition, should set before his eyes the Ten Commandments (as by Christ himself interpreted) (Matt. 5 and 6), and learn to judge of his actions by his heart. By such an impartial trial, he will clearly perceive whether what he does be acceptable or unacceptable to God, and whether he bring forth the genuine fruits of that inward righteousness which is by faith. Phil. 1:11. For example, thou considerest that thou dost not defile thyself with any external idolatry. Now, in keeping from idols thou doest surely well; but I would have thee farther inquire, whether thou also abhorrest all manner of internal idolatry? Or whether thou hast set up an inward idol in some secret corner of the heart, to which thou payest thy vows? Ezek. 14:3, 4. Examine thyself whether thou art within, what thou professest to be without? See whether thy heart be not set upon the world, upon avarice, and pride? If so, then thou art assuredly guilty of most dangerous idolatry; for the creature has engrossed those noble affections which should be entirely surrendered to the Creator, and dedicated to him alone. Thou assurest us that thou art punctual in saying thy prayers, and in praising God; and that thou dost not neglect to offer up thy thanks for benefits received at his hands; but didst thou ever consider, whether thou cursest in thy heart, whilst thou prayest with thy lips? Whether thou contradictest by thy actions what thou expressest in thy words? If so, thy prayer will prove but a worthless performance, and all thy thanks and praises will be trifling and vain. Thou tellest us how strictly thou keepest the sabbath-day. In this truly thou doest well; but look on the inward frame of thy soul. Dost thou celebrate the true sabbath in thy heart? Dost thou rest from evil thoughts and wicked desires? Is thy heart devoted to God, and freed from noise and clamor, that God himself may work in it? Thou attendest divine service at church; it is well done; but see that thou carry not with thee to church the canker-worm of pride and vanity. This would convert thy service into mere formality, and all thy performances into an empty show. Thou yieldest external obedience to God and to thy superiors; but does that which passes within thy soul agree with this exterior conduct? Is everything done with an upright and willing mind? Dost thou act from a principle of love, or of fear only? If it be fear that constrains thee to an external compliance, then know assuredly that thy obedience is no more than hypocrisy. Thou defilest not thy hands with blood and slaughter, and thinkest thyself free from the crime of murder. But take a view of thy heart: for when the heart burns with wrath and anger, and when this, as a flame, flashes out upon thy face; when thy inward wrath breaks out into reproaches and curses, saying to thy brother, Raca, and Thou fool; then surely thou art become guilty of the judgment, of the council, and of everlasting fire. Matt. 5:22. What therefore will it avail thee that thy hand is unpolluted with blood, whilst thy heart accuses thee of hatred and murder? 1 John 3:15. For within, in the heart, the murderer, the adulterer, the thief, and the liar, are harbored. Here it is that thou must look for the beast, the evil lust, and the root of all malice and mischief: which, if it be not destroyed by serious repentance, by true contrition and conversion, by faith and the blood of Christ, it is impossible that thou shouldest do so much as one work acceptable to God; who judges of all thy actions by the inward temper and disposition of the heart.

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

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

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

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

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

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

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