Chapter V…

Chapter V

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

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

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

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

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

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

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

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

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

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

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Chapter VI

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

Without me ye can do nothing.—JOHN 15:5.

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

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

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

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

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

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

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

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

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Chapter VII

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

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

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

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

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

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

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

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

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

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

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

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Chapter VIII

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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I. The boundless mercy of God.

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

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

IV. Death.

V. The last judgment.

VI. Hell. And

VII. Everlasting joy.

I. THE MERCY OF GOD.

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

II. THE KINDNESS OF CHRIST.

8. How kindly and affectionately Christ Jesus receives sinners, he himself abundantly declares in the Gospel: “They that be whole,” says he, “need not a physician, but they that are sick. I am not come to call the righteous, but sinners to repentance.” Matt. 9:12, 13. “The Son of man is come to seek and to save that which was lost.” Luke 19:10. Of this gracious bounty of Christ towards returning sinners, the prophets have left us many predictions. “Woe be to the shepherds of Israel,” saith Ezekiel, “who have not sought that which was lost: but with force and with cruelty have ye ruled them. And they were scattered, because there is no shepherd. Behold, I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock, in the day that he is among his sheep that are scattered; so will I seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick.” Ezek. 34:2, 4, 12, 16. And the prophet Isaiah says, “He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom.” Isai. 40:11. Nor should only the gracious nature of Christ move thee to repentance; but more especially his extreme sorrow, and most innocent blood shed on thine account. For consider within thyself:

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

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

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

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

(5.) Lastly, consider how sharp and cruel were the sufferings which thy Saviour underwent on thy account! How he wept and sorrowed, trembled and feared! Heb. 5:7. How grievously he was wounded for thy transgressions (Isa. 53:5), and, at last, as a worm (Ps. 22:6), and cursed (Gal. 3:13), hung upon a tree! How loudly this mournful scene calls on thee to repent!

III. THREATS OF TEMPORAL PUNISHMENT.

9. “God judgeth the righteous,” saith the Psalmist, “and God is angry with the wicked every day. If he turn not, he will whet his sword: he hath bent his bow, and made it ready: he hath also prepared for him the instruments of death: he ordaineth his arrows against the persecutors.” Ps. 7:11-13.

10. This wrath and revenge, no man will ever be able to escape, as the prophet Amos affirms: “He that escapeth of them shall not be delivered. Though they climb up to heaven, thence I will bring them down: and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them. Behold, the eyes of the Lord God are upon the sinful kingdom, and I will destroy it from off the face of the earth.” Amos 9:1-3, 8. “Their blood shall be poured out as dust,” saith Zephaniah, 1:17, 18, “and their flesh as the dung. Neither their silver, nor their gold, shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy.” Such terrible threatenings as these should lead us to unfeigned repentance; this being the only means by which to prevent impending desolation, and the total destruction of nations and cities; as evidently appears from the example of Nineveh. Jonah 3:5, 10. “At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.” Jer. 18:7, 8.

IV. DEATH.

11. God has concealed the time of our death from us, that thereby we may be kept in the daily and uninterrupted practice of true repentance, as not knowing which hour may be our last. “The whole life of a man is given him for repentance,” saith St. Bernard. And this repentance is a Christian’s daily cross and tribulation. Thus it is said in the Psalms: “I am ready to halt, and my sorrow is continually before me.” Ps. 38:17; 73:14. God has promised grace to the penitent, but he has not promised to sinners another day in which to repent. “It is appointed unto men once to die; but after this the judgment.” Heb. 9:27. Such as God shall find thee, as such will he judge thee: wherefore, live in such a manner as thou wouldest wish to have done, when thou art dying. Consider seriously in thy mind, where they now are, who but a few years ago wasted their lives with lust and vanity, and freely enjoyed the “good things” of this world? Luke 16:25. They are all gone to their own place, where they wait for the day of judgment. Wherefore, “come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” Rev. 18:4.

V. THE LAST JUDGMENT.

12. For after death, there is neither place nor time for repentance. It is in this world that eternal life is either lost or obtained. Those that repent betimes, shall not be condemned in judgment; but the impenitent will hear the awful sentence: “Depart from me, ye cursed, into everlasting fire.” Matt. 25:41. “Behold, therefore, now is the accepted time; behold, now is the day of salvation!” (2 Cor. 6:2), which will be followed by the day of judgment in the other world. “To-day, therefore, if ye will hear his voice, harden not your hearts, as in the provocation; lest I swear in my wrath, that ye shall not enter into my rest.” Ps. 95:7, 8, 11; Heb. 3:7, 8, 11. “For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, whether it be good or bad.” 2 Cor. 5:10. Those, therefore, who here repent, “shall have their sins covered” (Ps. 32:1), and “they shall no more be mentioned unto them,” as the prophet declares. Ezek. 33:16. Lay hold, therefore, on the offer of mercy betimes, know and confess thy sins, O man, that they may be remitted and forgotten.

VI. ETERNAL PAINS OF HELL.

13. With this present life, the season of the mercy of God closes. It will then be said: “Son, remember that thou in thy lifetime receivedst thy good things.” Luke 16:25. Thy life is now over. Thou art now dead! Dead to God forever, to whom thou didst refuse to live in time! There is no redemption from hell. Ps. 49:14-20. How can the damned enjoy the goodness of God, to which they were dead whilst they were alive, and to which they will now continue dead to all eternity! Remember, therefore, that now is the only time for mercy, and the hour of visitation to repent; whereas, there the damned so die, as, notwithstanding, always to live; and so live, as yet to die eternally. All the senses will there suffer torment. The sight shall be punished with eternal darkness; the ears shall be filled with weeping and gnashing of teeth; the smell with stench of fire and brimstone; the taste with the bitterness of eternal death; and the feeling with a sense of endless tortures and miseries.

VII. THE JOY OF ETERNAL LIFE.

14. Is it not a very high degree of folly, to prefer a short perishing pleasure to an eternal joy; and a worthless trifle, to the glorious presence of God? Now none shall enter into this, but he who has thoroughly washed himself, and “made white his robes in the blood of the Lamb.” Rev. 3:14. “For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.” Rev. 22:15. None of those, who, having been here invited to the feast of Christ, yet refused to come, “shall taste of his supper.” Luke 14:24. The highest joy of eternal life, will consist in “seeing God as he is.” 1 John 3:2. To see God, is all in all, and an eternal reward. “Ye shall see me,” says our Lord, “and your heart shall rejoice; and your joy no man taketh from you.” John 16:19, 22. This sight of the face of God is the joy of the angels; it is their life, and the invisible food by which they are sustained. Now as this vision of God creates the most exalted joy, so to be banished from it, is to suffer the greatest, the most terrible, and the most severe torment, and eternal misery.

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Chapter IX

Showing What Repentance Is, And The Manner In Which The Sinner Truly Repents; Also, How The Goodness Of God Leads Us To Repentance.

Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: and rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.—JOEL 2:12, 13.

The Lord, whose mercy is infinite, by no means seeks our destruction, but rather our life and happiness. He best knows the wretched and deplorable condition into which we are fallen by sin; and he is also desirous to reclaim us from that dangerous state, and to preserve us from everlasting ruin. It is for this reason, that he so earnestly invites the soul to repentance, and engages us to the same by many strong and powerful motives.

2. Sometimes God is pleased to stir us up by terrible threatenings. “Behold,” says he, “I will bring evil upon this people; because they have not hearkened unto my words, nor to my law, but rejected it.” Jer. 6:19. Again, “And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; therefore, will I cast you out of my sight.” Jer. 7:13, 15. This dreadful proclamation of both temporal and eternal calamities, should strike fear and terror into us: for the threatening of God is not an empty voice, nor a sound that vanishes into nothing, but it is accompanied with many terrible effects, and consuming wrath, as will in its time more fully appear, and which we even feel already by sad experience; since miseries and calamities, like a flood, seem to carry all before them. Nay, they will undoubtedly multiply upon us, and exert themselves with the utmost fury and fierceness, except we betimes prevent them by a sincere repentance. Thus the wrath of God shall be poured forth in wars, famines, pestilence, fire, and inundations, till he has at length destroyed our very foundations, as he did once to the city of Jerusalem. Lam. 4:11.

3. But if the proclamation of wrath and judgment cannot prevail upon us, yet ought God’s abounding goodness, attended as it is with so many endearing marks of love, to melt our hearts, and to soften them into true and earnest repentance. For thus hath the Lord spoken by the prophet: “Return, thou backsliding Israel, and I will not cause mine anger to fall upon you: for I am merciful, saith the Lord, and I will not keep anger for ever. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God.” Jer. 3:12, 13. In these words, God makes a free offer of his grace, entreats and adjures us to return to him again, for he is willing to accept our repentance.

4. The passages that have been quoted, are a convincing proof that God, by his grace, mercy, patience, and clemency, strongly invites us to true repentance. There are chiefly three things in those scriptures, which deserve a more particular observation: namely, the nature of repentance, or what it is to repent; that is, to turn unto the Lord:—the manner in which repentance is to be wrought out; that is, by fasting, weeping, and mourning:—the motive to engage us in so holy an exercise, which is the paternal goodness of God; “for I am merciful.”

As to the first, we know that to repent, is nothing else but to be led, through the law of God, to acknowledge the natural blindness of our hearts, and that detestable impurity which lurks within. Next, we ought to regard this as the very source whence all other sins proceed, and whereby we depart from God, the supreme and eternal Good, deserving not only various punishments here, but also his everlasting wrath in hell hereafter. All this ought to awaken in us sorrow and distress, not so much by reason of the threatened punishment, as rather on account of the heinousness of the many provocations offered to a merciful Father, who in his very nature is love and kindness. This being done, we may then raise again our souls by virtue of the Gospel, and with a well-grounded faith, rely on the favor of God, and on the sure remission of sin promised in Christ Jesus. This must necessarily be attended with a serious amendment of life, with a constant purification of the heart by faith, with a mortification of all evil desires, and with a sincere abnegation of our own will, so opposite to that of God. In a word, it will be accompanied with a new life acceptable unto God in Christ, and with fruit worthy of repentance; suitably to what God enjoins by the prophet: “Wash ye, make you clean; put away the evil of your doings from before mine eyes; cease to do evil, learn to do well. Though your sins be as scarlet, they shall be as white as snow.” Isaiah 1:16, 18.

5. But alas! here is the difficulty! These things are much more easily said, than reduced to practice. The reason is, because hardly any will earnestly engage in so weighty a work, or search into the true original cause of the many dreadful disorders that appear in our lives and conduct. Man flatters himself with a confident opinion of his own goodness, and cherishes the affection of the old man. There are few who care to see their hearts in their inward and native depravity; or to be made sensible of that vein of evil nature which runs through all their actions, even the best and most shining. And thus Christ himself, and the grace of God, manifested by him, are wantonly disregarded.

6. And yet Joel (2:12) requires us to “turn unto God with all our heart, with fasting, with weeping, and with mourning.” Hereby he intimates that we are turned away from God; have forsaken the fountain of living waters (Jer. 2:13); and are now unable to attain life and happiness again, unless we “search our ways,” and “return” unto him from whom we are gone astray. Lam. 3:40. It is for this purpose that the Prophet charges “backsliding children” to return, with the promise annexed, that the “Lord will heal their backslidings.” Jer. 3:22. For this verily is the will of God, that we should see and confess our misery, in order that he may compassionately heal it.

7. But since, by nature, we are so blind as to be utterly unable of ourselves sufficiently to discover our own wretchedness; God has been pleased to afford means, with a view to bringing us to a sound knowledge of ourselves. This is done by his holy Word and the Sacraments, which are always accompanied with his grace and Spirit. By these the Father draws, allures, and calls us to himself, as so many lost and wandering sheep. John 6:44. For as a straying sheep cannot of itself return, but must of necessity be sought and brought back to the fold by the shepherd, so we would forever go astray in the wilderness of sin and error, did not God himself carefully seek us; and this the examples of Peter and Paul abundantly confirm. Therefore the prophet says: “Turn thou me, O Lord, and I shall be turned; for thou art the Lord my God.” Jer. 31:18. “Heal me, O Lord, and I shall be healed; save me, and I shall be saved: for thou art my praise.” Jer. 17:14. “For it is God,” says the apostle, “which worketh in us, both to will and to do, of his good pleasure.” Phil. 2:13.

8. When, therefore, the Lord graciously awakens us by these means, and invites us to repentance, it is our part, not to withstand his grace and Spirit; (as it is said, “To-day if ye will hear his voice, harden not your hearts”) (Ps. 95:7, 8); but to confess the sin which he thus reproves in us, and by no means make light of the grace offered to us in the Gospel. Then God will assuredly have mercy upon us, as he himself declares: “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.” Isa. 55:7.

9. Upon this account the work of conversion, though it is entirely a work of God’s grace, is yet in one respect ascribed to us; namely, as we give up ourselves to the Lord, and to his operations, and do not wantonly resist his Spirit, despise his grace, and cast it from us; or, as the apostle expresses it, do not put his Word from us, nor stop our ears against it, as did the Jews of old. Acts 13:46; 7:57. On the contrary, when the severity of the law has laid open our spiritual diseases, and we have felt the bitterness thereof; let us avail ourselves of the Gospel as a healing remedy, and suffer our heavenly Physician to restore us to health.

10. An image of this we have in a straying sheep. If it but hear at a distance the voice of the shepherd, it starts back immediately, and returns to him. And how willingly would the lost sinner follow the voice of his Shepherd, if sin had not so perverted him, as to reduce him lower than the very beasts in stupidity and dulness! Of this indeed the prophet complains: “The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.” Isa. 1:3. “Shall they fall,” asks another prophet, “and not arise? Shall he turn away, and not return? The stork in the heaven knoweth her appointed times, and the turtle, and the crane, and the swallow, observe the times of their coming: but my people know not the judgment of the Lord.” Jer. 8:4, 7.

11. We ought, therefore, most fervently to implore the Lord, not to withdraw from us his gracious assistance, without which we must certainly go astray. For since sin and the old Adam constantly abide in our corrupt flesh and blood, we have need of daily, yea, hourly supplies of grace, for repressing the tyranny of sin, and for nourishing the life of God within us. The grace of God is the life of our soul, as the soul is the life of the body. And as the life of the body, without the free enjoyment of the air, must soon be extinct; so the vital flame of the inward life will speedily languish, without a daily supply of grace to support it. For this reason Solomon prayed: “The Lord our God be with us; let him not leave us, nor forsake us; that he may incline our hearts unto him, to walk in all his ways.” 1 Kings 8:57.

12. This is a lesson which ought not to be learned in a light and general manner, but by a close and practical application be brought home to every one in particular. Let, therefore, every one look into his own heart and seek its renewal, that so all may be reformed in time. Let us remember that comfortable exhortation, and the promise annexed thereto: “Seek ye the Lord while he may be found; call ye upon him while he is near.” Isa. 55:6. “And ye shall seek me, and find me, when ye shall search for me with all your heart, saith the Lord.” Jer. 29:13.

13. But in order to true repentance, it is not enough to refrain only from gross sins, and foul visible transgressions; but the heart, whence all those evils proceed, is to be changed and purified; that so inward pride, covetousness, and lust, with all sinful affections, may be mortified at last. For whilst the heart is unchanged, unreformed, and unrenewed; that is, whilst our own corrupt temper, our inward malice, wrath, hatred, enmity, revenge, lying, and deceit, are quietly suffered within us; all our boasts of, and pretences to, and formalities in, religion, are but mere show and hypocrisy. God requires no less than a new heart, and “a new creature in Christ Jesus.” 2 Cor. 5:17. No one is so holy, so good, and so thoroughly cleansed, but he will still find something in his own heart to be thrown out, or to be amended and rectified. “As a fountain casteth out her waters, so Jerusalem casteth out her wickedness.” Jer. 6:7. This is the first head, relating to the nature of repentance, of which more has been said in Book I.

14. Let us now consider, in the second place, the manner of our returning to God: “with all the heart,” says the prophet, “with fasting, with weeping, and with mourning.” Wretched mortals can weep floods of tears for empty and perishing goods, whilst they stand unmoved at the miserable state of their souls, and at the loss of an eternal and incorruptible inheritance! In this they are altogether unlike David, who, by his example, sets a most shining pattern of sincere and unfeigned repentance before us. See Ps. 6, and Ps. 38. “For the Lord looketh on the heart” (1 Sam. 16:7), and “trieth the heart and reins.” Ps. 7:9.

15. What the prophet says of fasting, is to be understood of a general fast enjoined by the prophet to all the people. In such a fast the whole body of a nation were wont to be concerned. They publicly confessed their sins; they deplored and bewailed them; and thus humbling themselves before God, fasted both inwardly and outwardly. And in this order they begged remission of sin, and deprecated the judgments of God gathering over them. Such a general fast and public repentance as this, such sincere conversion, prayer, faith, confession, and supplication, are the most effectual means to appease the wrath of an offended God, and to avert his judgments from whole kingdoms and nations. This plainly appears from the history of the defeat of the other tribes of Israel, by that of Benjamin; in which the former having in two battles lost forty thousand men, all went up and came before the Lord, with weeping and mourning, and there fasted the whole day, from morning to night. Judges 20:26. A similar illustrious example is recorded of the fast of the Ninevites (Jonah 3:5, 10): and of the children of Israel, who, being beaten by the Philistines, kept a fast for seven days together, after Saul and Jonathan were slain in the battle. 1 Chron. 10:12.

16. Such solemn penitential fasts were also in use in the primitive Church, when the Christians met together, and in any great public calamity humbled themselves before the Lord. Not, surely, to obtain remission of sin by such performances, as so many meritorious acts of devotion; but by a contrite, sober, and humble heart, to deprecate the judgments that were ready to break in upon them. And such fasts might with propriety still be observed.

17. Fasts such as these, accompanied with true repentance, would prove an impregnable wall and fortification against all our enemies; a sovereign medicine in all pestilential diseases; and a safeguard about all our estates and possessions. An example of this we have in Job, who, whenever his children had spent any day in mirth and feasting, “offered up unto God prayers and sacrifices for them” (Job 1:4, 5); and thus, as it were, fortified his house by prayer against the insults of wicked men and devils.

18. In great public calamities the Lord looks out for such men as may, like a bulwark, oppose his wrath when ready to make a breach. “I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none. Therefore have I poured out mine indignation upon them, I have consumed them with the fire of my wrath: their own way have I recompensed upon their heads, saith the Lord God.” Ezek. 22:30, 31. We may also remember, on this occasion, the intercession of Abraham. Gen. 18:23.

19. Thus the prophet Daniel was a wall of defence when he made confession to God of the sins of all the people. Dan. 9:4, 5, etc. And the prophet Joel, in very moving terms, describes such a penitential fast: “Blow the trumpet in Zion; sanctify a fast; call a solemn assembly; gather the people; sanctify the congregation; assemble the elders; gather the children, and those that suck the breasts; let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, say, Spare thy people, O Lord, and give not thine heritage to reproach.” Joel 2:15-17.

20. Such public fasts ought to be celebrated by the whole multitude, without hypocrisy, with ardent zeal and devotion; for it is the will of God, that every one readily confess his sins. He requires true humility, sincere repentance, and a turning to him with our whole heart. Hence the prophet commands the “heart, and not the garments,” to be rent. The Jews, at the hearing of any sad or terrible evil, were accustomed to rend their clothes, in order to evidence thereby the inward sorrow with which they were affected. This, however, like their fasting, was often a mere formality, and their grief was only pretended. Wherefore, the prophet reproves them, saying, “Is it such a fast that I have chosen? a day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a fast, and an acceptable day to the Lord? Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, and that thou hide not thyself from thine own flesh?” Isa. 58:5-7.

21. These words explain the nature of a true fast; which is then only kept, when, on the one hand, we abstain from sin, subdue the wanton lusts of the flesh, and keep the old man, with all his members, under constant restraint and subjection: and, on the other, when we are fervent in works of charity, in the practice of patience and mercy, and of the other virtues springing up from a contrite, sincere, and penitent heart. And it is with regard to these inward acts of humiliation, that the prophet bids us rend our hearts. For as the wounds of the heart must necessarily be very painful; so the grief occasioned by our sins should affect us, as if our very hearts were bruised and crushed. And this “broken spirit,” this “contrite heart,” is that sacrifice which is so highly acceptable to God. Ps. 51:17. Such a heart has, by faith, obtained a due fitness to receive the influence of the grace of God, the consolations of the Holy Spirit, and the merit and blood of Jesus Christ. As a hard and massive stone cannot be penetrated by the oil or water poured upon it, until it be broken to pieces; so the sovereign balm of God’s grace and consolation cannot comfort and quicken the heart, except it be first broken and softened into humility, that so by faith it may partake of the merit of Christ. “Not the whole, but the sick, have need of a physician.” Matt. 9: 12. Let no one think that he belongs to Christ, unless he has first “crucified the flesh, with its affections and lusts.” Gal. 5:24. The blood of Christ will be of no profit to any except to those who embrace it with a contrite, afflicted, penitent, humble and believing heart.

22. As for the motives to repentance, which make up the third head, they are thus expressed by the prophet: “Turn unto the Lord, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.” Joel 2:12, 13. He lays down in these words, a gradual display of the manifold mercies offered to returning sinners. As if he had said, “If you think it a small thing that I am gracious, then know that I am merciful also: if this be not enough, I am likewise patient and slow to anger: if this will not yet suffice, then I am, moreover, of great kindness. If, after all, you still require something more, then understand, that I easily repent of intended punishments; yea, even when my avenging hand is lifting up, I am ready to let fall the rod, upon your serious repentance.”

23. First, then, the prophet calls God gracious (Ps. 103:8); that is, ready to be entreated and reconciled. God is easy to be prevailed with, forgives offences, deals not in strict justice and the rigor of the law, according to what we have deserved. And all these marks of mercy should lead us to repentance. There are many admirable promises, all tending to the same end. “If thou afflict them, they will cry unto me, and I will surely hear; for I am gracious.” Ex. 22:23, 27. “Therefore will the Lord wait that he may be gracious unto you. Thou shalt weep no more; he will be very gracious unto thee, at the voice of thy cry; when he shall hear it, he will answer thee.” Isa. 30:18. That is, the Most High is so rich in grace, that he waits for you. In him there is expecting grace, by which he readily receives those that truly return: prevenient grace, expressed by the Psalmist—“Let thy tender mercies speedily prevent (that is, meet, or anticipate) us” (Ps. 79:8): protecting grace, noticed by the same prophet; “He that trusteth in the Lord, mercy shall compass him about” (Ps. 32:10): preserving grace; “Surely,” says David, “mercy shall follow me all the days of my life.” Ps. 23:6. Of this we have given examples in the preceding chapter. With this agree also the words of Scripture: “With the Lord there is mercy; and with him is plenteous redemption.” Ps. 130:7. Wherefore, let the divine clemency and grace move thee to sincere and unfeigned repentance.

24. Secondly, the prophet declares that God is merciful. To be merciful, is to be easily moved by the miseries of another, and from the very heart to compassionate his case. This is to be seen in parents, who, not only with unfeigned tenderness love their children, but are at the same time so deeply touched with their misery and weakness, as to be willing even to die for them, if that were possible. Thus David, when he lamented the death of his son Absalom, mournfully exclaimed: “O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!” 2 Sam. 18:33. But these bowels of mercy, this ardent, cordial, and tender affection, are infinitely more conspicuous in God himself, who, from an abounding sense of love and kindness, has given up his Son to death, and thereby transcended all the affections of earthly parents. This is declared by the prophet: “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.” Isa. 49:15. And by another, “Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him: I will surely have mercy upon him, saith the Lord.” Jer. 31:20. And again by another, “The Lord thy God is a merciful God; he will not forget the covenant of thy fathers, which he sware unto them.” Deut. 4:31. And David confirms it: “The Lord is merciful and gracious.” Ps. 103:8. And again, calling to mind this mercy, when of three punishments he had it in his power to choose which he pleased, he answered, “Let us fall now into the hand of the Lord; for his mercies are great.” 2 Sam. 24:14. Would to God that his paternal mercy might also allure us to unfeigned repentance! St. Paul himself refers to this most powerful inducement, when he beseeches us “by the mercies of God, etc.” Rom. 12:1.

25. The third appellation given to God by the prophet is, that he is patient, or slow to anger. He is not easily moved to wrath; he suffers many provocations offered him, and gives time for repentance and conversion. All which he has abundantly evidenced by many real demonstrations, powerful enough to convince us, that even in God himself, “Love beareth all things, endureth all things” (1 Cor. 13:7), even as parents bear with their children. To this purpose says St. Peter, “The Lord is long suffering to usward, not willing that any should perish, but that all should come to repentance.” 2 Pet. 3:9. And again, “Account that the long-suffering of our Lord is salvation.” 2 Pet. 3:15. And Paul wishes, that “the goodness of God may lead us to repentance.” Rom. 2:4. To this long-suffering of God it was entirely due, that he granted the old world a hundred and twenty years in which to repent; bearing all that time with their provocations, and waiting for repentance. Gen. 6:3. And O! how much time hath he given us to repent in, and to work out our salvation! But this divine grace is abused by those who only grow more wanton by mercies, and “turn even the grace of God itself into lasciviousness.” Jude, ver. 4. But by this they only hasten their ruin, and render more grievous the punishment which they deserve. If one, and then another of these many and provoking affronts, with which men offend an omnipotent God, were daily put upon a mere mortal, nothing certainly could be expected but the utmost severity of his resentment. How inconceivably great then must be the patience of God, who not only pardons offences so numerous and so heinous, but also returns all manner of kindness to the offender himself. O! that the inconceivable patience of the Lord might inspire us with a hatred of sin, and lead us all to repentance!

26. Fourthly, God is represented to be of great kindness; so great indeed, that no sin, how great soever, can surpass it. For as God is essentially and wholly good, so is he desirous to communicate himself wholly to men, provided they be willing to receive and admit him. Yea, by his nature he can be and do nothing but good. He takes a pleasure therein, and “rejoiceth over us to do us good.” Jer. 32:41. His mercy is as great as himself, that is, infinite. It extends to all mankind. “Thy mercy, O Lord, is in the heavens.” Ps. 36:5. “As the heaven is high above the earth, so great is his mercy toward them that fear him.” Ps. 103:11. And we read in the Lamentations: “It is of the Lord’s mercies that we are not consumed, because his compassions fail not: they are new every morning: great is thy faithfulness.” Lam. 3:22. See, therefore, O man! that a goodness so inexpressible be no longer abused, but that it animate thee to sincere repentance.

27. And lastly, the prophet says of the Lord, “It repenteth him of the evil.” This is as if he would say: “It is the nature of God, to punish with reluctance; and when he is even constrained thereto, it is not for our destruction, but salvation, that we be not condemned with the world.” 1 Cor. 11:32. He then doth “his strange work” (of punishment), that he may bring to pass his own work (of mercy). Isa. 28:21. Thus he repented of the evil he had designed against Nineveh. Jonah 3:10. And, therefore, “it is good, that a man should both hope, and quietly wait for the salvation of the Lord. For the Lord will not cast off for ever: but though he cause grief, yet will he have compassion according to the multitude of his mercies. For he doth not afflict willingly, nor grieve the children of men.” Lam. 3:26, 31-33. Therefore, repent of thy sins.

28. For as soon as thou repentest of sin, and supplicatest the Lord in true faith, God will also repent of the punishment he intended to inflict. The words of the Lord to Jonah are very memorable: “Doest thou well to be angry for the gourd? Thou hast had pity on the gourd, for the which thou hast not labored, neither madest it grow, which came up in a night, and perished in a night: and should not I spare Nineveh, that great city, wherein are more than six score thousand persons?” Jonah 4:9-11. This boundless mercy is still the same even at this day, and will continue so forever to penitent and returning sinners. Go, therefore, O man, and let this overflowing mercy of God lead thee to repentance!

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X. The Four Properties Of True Repentance

I have eaten ashes like bread, and mingled my drink with weeping, because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down. My days are like a shadow that declineth; and I am withered like grass. But thou, O Lord, shalt endure for ever, and thy remembrance unto all generations.—PS. 102:9, etc.

In these words four properties of true repentance are enjoined on a sinner. The first is, to account himself unworthy of all the mercies of God. This is contained in these words: “I have eaten ashes like bread, and mingled my drink with weeping:” that is, There is nothing I can take any more delight in, and I account myself unworthy of any good or delicious fare. This, however pleasing it may be to the palate of others, is not more savory to me than mere ashes.—The same regard to our own unworthiness is thus inculcated by the Lord: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” Luke 9:23. And, “If any man come to me, and hate not his own life, he cannot be my disciple.” Luke 14:26. Herein is expressed a threefold reference which a true Christian ought to have to his own unworthiness.

2. (a) First then, he is commanded to deny himself: that is, to die to self-will, to self-love, and self-honor, esteeming himself utterly unworthy of any of the benefits conferred by God on other men; or judging himself not “worthy of the least of all the mercies” of God (Gen. 32:10); and reputing himself the most inconsiderable, not only of all men, but even of all other creatures; after the words of the Psalm: “I am a worm, and no man.” Ps. 22:6. In this manner, for a man to despise himself, is truly to deny himself.

3. (b) He is commanded, secondly, to hate himself; that is, to condemn in himself whatever is pleasing and acceptable to the flesh; as honor, luxury, revenge, anger, avarice, and whatever else savors of the flesh. He is to crucify the flesh with its affections and lusts, and to abhor in himself its whole offspring, as the work of the devil himself, tending only to increase and nourish the perverse seed of original depravity. And such self-abhorrence in a sinner, will then of necessity be followed by pleading guilty, and by looking upon himself as one worthy of eternal death.

4. (c) The third lesson enjoined in these words, consists in taking up the cross, and in following the Lord: that is, that we, not with a morose and discontented, but with a ready mind, bear all manner of sufferings, and deem ourselves worthy, not only of these, but even of far more grievous afflictions. Thus Christ himself, whose example is set before us, “endured the cross, and despised the shame” (Heb. 12:2), thereby teaching us, that in “quietness and confidence shall be our strength.” Isa. 30:15. And all that is comprehended in the imitation of, or following after, Christ.

5. Upon the whole, these things make it appear, that a soul truly humble and penitent, thinks itself unworthy of all divine benefits, and even of daily food and refreshment. And this accords with the example of Christ himself, who, parched with thirst on the cross, and having vinegar given him mixed with gall, said no more, than, “It is finished.” John 19:30. This was the reason also, that the true penitents under the old law judged themselves entirely unworthy of any good thing. They put sackcloth on their bodies, and sat in ashes. They satisfied their hunger with bread taken from the ashes, and quenched their thirst with water mingled with tears; as a testimony that they did not deserve any cleaner or better food, but merited rather to eat and to drink with their food, the very tears that trickled upon it.

6. Now the cause of this great self-abasement, was that profound sense with which they were affected, that, on account of their sin, they deserved an eternal curse and condemnation. This consideration lays the returning sinner very low. He deems himself utterly unworthy even of the least of the benefits of God. An illustration of this we have in Mephibosheth, the son of Jonathan. When David was raised to the royal dignity, he called to mind the kindness of his friend Jonathan, who formerly had delivered him out of the hand of his father Saul; and commanding search to be made, whether there remained any of Jonathan’s family, to whom he might make a suitable return of thanks; he at last found Mephibosheth, a lame and poor man, who, being ordered by David to eat bread at the king’s table, bowed himself, and exclaimed: “What is thy servant, that thou shouldest look upon such a dead dog as I am?” 2 Sam. 9:8. This is a pattern, indeed, of a soul truly contrite in spirit and penitent in heart, and, therefore, sensible of both its own unworthiness, and of all the mercies bestowed on it by the Lord. And truly we may, with far greater reason, make use of the same humble speech, whenever the Lord our God vouchsafes to us, as it were, the food of his own table, and in the Holy Supper gives us his body and blood to eat and drink.

7. In like manner does the Prodigal Son, after his repentance, express his sorrowful mind to his Father: “Father,” says he, “I am no more worthy to be called thy son; make me as one of thy hired servants.” Luke 15:19. The woman of Canaan was even content to be called a dog, if she were but permitted to “eat of the crumbs falling from the master’s table.” Matt. 15:27. Peter says to the Lord: “Depart from me, for I am a sinful man!” (Luke 5:8); that is, I am not worthy that thou shouldest have any further converse with me. And the centurion of Capernaum was of the same mind: “Lord,” says he, “I am not worthy that thou shouldest come under my roof.” Matt. 8:8. So also St. Paul professes himself to be “not meet to be called an apostle” (1 Cor. 15:9): and declares, that he “counted not his life dear unto him, so that he might finish his course with joy.” Acts 20:24. This inward sense of self-abasement David expresses when he speaks of “eating ashes like bread, and mingling his drink with weeping.” If the heart of a Christian be brought to a sense of this vileness, then it is truly contrite and humble, and fit to be made a living sacrifice unto the Lord. Ps. 51:19.

8. A second property of true repentance, is, to grieve at nothing so much as at the offences offered to God himself. This is intimated in these words: “Because of thine indignation and thy wrath, for thou hast lifted me up, and cast me down.” That is, Of all my other miseries and griefs, the greatest and most insupportable, is the sense I have of my having so heinously offended the infinitely good, holy, and righteous God.

9. Since God is nothing but love, grace, righteousness, goodness, and mercy, yea, the original source of all virtue, He must of necessity be offended with every sin committed by men; since the nature of sin is directly opposite to the nature of God. Thus by injustice, the justice of God is offended, he being justice itself. By lying, the truth of God is offended, he being truth itself. By hatred the love of God is offended, he being love itself. In a word, since God is the perfection of all virtue, goodness, and love, it can be no other than diabolical malice to offend such infinite goodness, such immense love, nay, Love itself. Had he at any time injured us, it might be no such great wonder, if we hated him, and offended him in our turn: but now, that he gives us nothing but what is good—soul, body, and life itself; that he feeds and clothes us; that he heals our body when it is sick; yea, pardons our sins when we pour out to him our souls; is ready to receive us into favor, as often as we return; now that he has given us his only Son with the Holy Spirit, yea, and Himself too, and adopted us into the number of his children: and having done all this for men, to be yet offended, opposed, and hated by them, is a madness, a malice altogether unaccountable and monstrous. Would it not be most wicked and impious to kill him who gave thee life; to beat and wound him, who kindly embraced and cherished thee in his bosom; to insult and affront him, who heaped honors and dignities upon thee; and to disown and reject him, who had chosen thee for his son? But all these, and far greater indignities, thou offerest to thy heavenly Father, to the supreme, the righteous, the holy God, whom angels adore and fear, and whom seraphim worship with the acclamations of “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!” Isa. 6:3. And thou, who art but dust and ashes, art not afraid to offend him! If a penitent man earnestly calls to mind this monstrous sin, it is impossible but he must be affected with the keenest sorrow of heart, and feel the smart of his wounded conscience to equal and even exceed that of a wounded body. And there is all the reason in the world why it should be so. For hence must necessarily arise a dread and terror, inwardly threatening the conscience with wrath and judgment, and outwardly setting before it the approach of temporal calamities: whence a man, even as Job complains (ch. 6:1, etc.), finds no rest, takes no delight in anything, loathing even his meat and drink. These terrible pangs of conscience are described by David: “Thine arrows,” says he, “stick fast in me: and thy hand presseth me sore.” Ps. 38:2. For as a wound grievously smarts and grows worse whilst the arrow remains fixed in it; so also it is with the conscience, whilst the sting of sin and judgment is not taken away. And these lashes and clamors proceed from nothing but the sentence of divine justice proclaimed in the conscience, and the terrors of hell and death attending it. Therefore, David exclaims, “Thou hast lifted me up, and cast me down:” like one thrown down from a lofty rock into a low valley, who is so bruised and maimed, that not one sound limb remains.

10. But how terrible soever the fear of the judgments of God may prove to an awakened conscience, yet is there some ground of comfort; since the prophet tells us, that these arrows, these threats, these terrors, are the arrows and terrors of GOD himself. And it is God, who having thereby wounded and broken the heart, heals and restores it again. It is HE that killeth, and it is He that maketh alive; He boweth down, and He raiseth again (Ps. 146:8); He bringeth down to the grave, and He bringeth up again. 1 Sam. 2:6.

11. Whosoever, therefore, accounts and feels nothing to be more bitter and grievous, than to have offended God, the infinite Good, and Love itself; he only has experimentally learned the doctrine of contrition, and laid a firm foundation for sound and genuine godliness. This was one of David’s acts of repentance: “Against THEE,” says he, “Thee only, have I sinned.” Ps. 51:4. As if he had said, “This is my anguish and sorrow, that I have offended THEE.” And Daniel thus expresses himself: “Lord, righteousness belongeth unto THEE, but unto us, confusion of face,” because we have offended so righteous a God. Dan. 9:7.

12. The third property of repentance is contained in these words: “My days are like a shadow that declineth; and I am withered like grass.” That is, a heart truly penitent, is deeply sensible of its own weakness. It entirely despairs of its own strength and ability, knowing itself to be as destitute of life and power, as the very shadow; and as empty of spirit and moisture, as the grass that fadeth away. The same is affirmed in another Psalm: “Behold, thou hast made my days as a handbreadth, and mine age is as nothing before thee: verily, every man at his best state is altogether vanity.” Ps. 39:5.

13. O! how noble a step would it be toward the attainment of substantial wisdom, were man but sensible of his own NOTHINGNESS! Man is nothing, as a shadow is nothing. As a shadow is without life, and without substance of itself, and vanishes at the departure of the sun; so is the condition of man, whenever the Lord withdraws the light of life from him! And it is worthy of observation, that, the nearer the sun is, the less are the shadows observed to be; and on the contrary, the farther the sun removes from us, the larger the shadows appear. The same happens to man: the more of God and his gifts is present with a good man, the less he esteems himself, the less he boasts of himself, and of what he calls his. On the contrary, the farther a man is removed from God, the greater he is in his own eyes; the more he is puffed up with his parts and abilities, the more he extends the bounds of his pride, and the less he knows how to keep within proper compass. Again, as shadows at the setting of the sun are greatest, though then just ready to disappear and vanish away; their greatness being but a forerunner of their approaching end; so it is with the shadows of this world, and the whole train of vain pomps and pleasures. They pass away suddenly when we are most lifted up by them. As the shadows vanish upon the withdrawing of the sun; so when an empty man becomes great in his own eyes, the divine sun sets upon him unexpectedly, and he returns to be nothing, even when he thought to be something. Moreover, as the shadow has no life of itself, but entirely moves with the motion of the sun, upon which it depends: so man of his own nature, is nothing but a body destitute of life and motion; and it is God alone who is able to put life and motion in it. The shadow of a tall and goodly tree moves not, except as the tree itself is moved; so man only liveth and moveth in God (Acts 17:28), of whom he is a shadow and reflected image. The hour of death will at length fully declare, that man’s “days on the earth are as a shadow” (1 Chron. 29:15; Job 8:9), as a vain shew or image (Ps. 39:5); nay, as grass which grows up, but soon withereth when it is mown down: so fades our life away immediately, when it is cut down by the fatal scythe of death. Ps. 102:3, 11; Ps. 103:15. Lo! thus are our days consumed like smoke, and we are “gone like the shadow when it declineth.” Ps. 109:23.

14. Now when a man by true humility is thoroughly persuaded of all this, and is convinced that he is nothing in the sight of God but a lifeless shadow, then, verily, his repentance is unfeigned, and his heart right before the Lord. And as it is appointed unto all men once to undergo a natural death, so ought all daily to die unto sin, that they may live unto God, and depart happily out of this mortal life, when all the shadows disappear. This daily dying to the world, as it is the best exercise, so it is also the best preparation for the hour of death; and if we earnestly practise the former, we shall then be fitted for undergoing the latter. That which we most frequently practise, becomes most perfect to us.

15. The fourth property of true repentance, is union with God, implied in these words: But thou, O Lord, shalt endure forever, and thy remembrance unto all generations. As if the prophet had said: “Though I am persuaded, that I am a perishing shadow, and wither like grass (Ps. 102:11), yet I am no less certain, that in thee I shall abide for ever; for thou thyself art eternal.” As by sin a man is divorced from God, so by true conversion, he is again united to him. Even as the Person of Christ is indivisible, and as the eternal Deity united the human nature in Christ Jesus with itself in so firm a bond, as is not to be dissolved by death itself (the humanity of Christ remaining in perpetual union with the Divinity, and with the glory therein residing): so, in the work of true conversion to God, penitent and believing souls are so closely and intimately united to God, that neither life nor death can separate them from him (Rom. 8:38): for “he that is joined to the Lord, is one spirit” (1 Cor. 6:17), God betrothing us unto himself forever. Hosea 2:19. In a word, Christ himself is our only Witness; and he is the Book of Life wherein we are plainly taught, that as his human nature abides eternally united with the divine, so all believers shall be eternally united with their Lord and Head, being one spirit with him. Now, as God is eternal, and Christ eternal; so the promises of God in Christ are also eternal and inviolable, he having made with us a covenant of everlasting grace. Ps. 111:5. Therefore, though a true Christian be forsaken of the world; be vexed and tormented by sin, death, hell, and the devil himself; nay, though even his own flesh and heart fail at last, and be wholly consumed, yet is God “the strength of his heart, and his portion for ever.” Ps. 73:26.

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Chapter XI

Showing That The Fruit Of Conversion Is The New Creature; Also, That The Christian Is, By Faith, A Lord Over All, And, By Love, A Servant Of All; And, That The Life Of Christ Is A Mirror For Us.

If any man be in Christ, he is a new creature.—2 COR. 5:17.

All that are in Christ by faith, are “new creatures;” that is, they are the children of God, are righteous before God, have forgiveness of sin, and the Holy Ghost; they are partakers of the divine nature (2 Peter 1:4), are heirs of everlasting life, and are liberated in their consciences from the law, the curse, death, the devil, hell, and damnation. All, whatever appertains to their salvation, is in them begotten of Christ by grace, and is conceived by them through faith; hence, neither time nor place, neither law, nor commandment, nor ceremonies, nor anything whatsoever, can be any hindrance to them. They are made perfect in Christ, who is now become a vital principle in them, and they have in him the accomplishment of the law through faith. Rom. 10:4.

2. Thence the name of a Christian is a higher and more excellent name than all the names in the world. It is a greater name than is to be found in palaces and courts, a name above all posts of greatness, above the whole world, with all that it contains. But, on the other hand, the name of a Christian is also the lowest name of all the names in the world, without exception. Thus, in the same degree, faith exalts a Christian above all; love brings down a Christian under all. This thou wilt then best understand, when thou seriously considerest the holy life of Christ; which is the brightest mirror both of love, and of all other virtues. See Phil. 2:5-8.

3. Behold how Christ made himself the servant of all! how humble was he in heart! how meek in spirit! how kind and gracious in words! how benevolent in his behavior! how merciful towards the poor! how compassionate towards the distressed! how patient towards his slanderers! how calm in his answers! how merciful towards sinners! Whom did he ever despise? whom did he ever revile, being reviled? How condescending was he to the very meanest! how ready to show acts of grace to all, without distinction! how heartily did he seek the salvation of all men, praying for his very enemies and murderers! Luke 23:34. How did he bear our sickness, sorrows, reproaches, stripes, wounds, and punishments! And indeed, what else is the life of Christ, but a most accomplished pattern of love, humility, patience, and all other virtues whatsoever! This we ought to look into, and to reflect upon it in our hearts; but especially when we are alone. This is better than all the high boasts of knowledge, and all the art and wisdom of the world. This life of Christ is like a seal (Cant. 8:6) to be stamped upon our hearts, and leave there the impression of his image, life, love, humility, patience, cross, reproach, and death. This would prove a true celestial light to our hearts, and a powerful means both to renew us in the inner man, and to transform us more and more into the divine image. Now as Christ was under all men, yea, under all creatures, in his state of humiliation in this world; but is now in his state of exaltation, a Lord over all: so a Christian is, with reference to his faith, a lord over all, nothing being excepted but God; but with regard to his life and conduct, a servant of servants, being under all persons and things.

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Chapter XII

Showing That Christ Is The Only Way And End Of True Godliness; And That Man Goes Astray, When God Does Not Guide And Direct Him.

Teach me thy way, O Lord: I will walk in thy truth; unite my heart to fear thy name.—PS. 86:11.

This way is Christ. He says, “I am the way.” John 14:6. But thou wilt here ask, How am I to come to him? The answer is: By faith. For faith unites us with Christ; love binds us fast; and hope upholds and sustains us while we walk in this way; that is, in the life of Christ. Yet at the same time, faith, hope, and love, all proceed from Christ himself, and are his work in us. All these graces flow from him, and return to him. This way goes out from him, and leads back to him again.

2. Faith apprehends the Person of Christ, and his office; Love follows Christ in his life and conversation; Hope seizes on the glory that is hereafter to be revealed in Christ. Faith must have no other Christ, no other Redeemer, no other Saviour, no other Mediator and Way to life, but JESUS CHRIST only. Love sets before itself the one only life of Christ, as the most perfect and shining pattern to which to conform itself. Hope looks up steadfastly to Christ, as the glorious Captain of our salvation, keeping its eye fixed upon his everlasting kingdom above. This, this is the right way; this is the unerring truth, wherein we are to walk; and this is what is meant by having the heart united, to fear the Lord’s name.

3. These three chief virtues are allied again to three other virtues. The alliance of faith, is with humility; of love, with patience; and of hope, with prayer. For he that believeth, humbleth himself; he that loveth, is patient; and he that hopeth, learns to pray, and boldly to approach the throne of grace. O how goodly and beautiful is this way! This is the way of God, the way of salvation, the path to glory, even our great Master’s way! And may He himself teach us this way of truth, and inspire us with courage to walk in it! Where this frame of mind is, there the soul is firmly united to the fear of the Lord; and this is that one thing which David desired. Ps. 27:4. Such a one is resolved heartily to follow Christ in his humility and love, meekness and patience, expelling, through the lowliness of Christ, the venom of pride that lurks within. Consider how Christ thy Lord was made for thee a despicable worm (Ps. 22:6), and trampled upon by the basest of men! and by looking to him, learn to restrain thy haughty temper. In a word, let his humility slay thy pride; and do thou suppress the assaults of covetousness, by meditating on the poverty of Christ. Behold, he had not so much as even where to lay his head (Matt. 8:20), and how eager art thou to grasp in possession whatever thy unbounded desires fix themselves upon! Let the spirit of envy die, by the consideration of the overflowing love of Christ. He hath given thee life itself, and thou grudgest thy neighbor even a morsel of bread. Let the thirst for revenge be overcome in thy breast by the meekness of Christ. Behold! he prayed for his enemies (Luke 23:34); and thou dost not even pray for thy friends. His face being buffeted and spit upon by sinners, he quietly endured it; and thou canst hardly endure a severe look, or an unkind word from thy neighbor! Let the enticements to lust and voluptuousness be beaten down, by the agony and pains which thy Lord suffered in his holy body. Behold, and see, whether the sorrows of any man were ever like unto his sorrows! Lam. 1:12. This consideration will prove a check to the wanton lusts of thy flesh, and a curb to thy thirst after worldly pleasure. He wore a crown of thorns; and wouldest thou wear one of gold? He wept for the sins of others; and refusest thou to weep for thine own? He was a man of sorrows; and shouldest thou wish to be a man of pleasure?

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Chapter XIII

Showing That Jesus Christ Is The True Book Of Life, And That His Poverty Teaches Us To Despise The Glory Of The World.

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

All who believe in Jesus Christ, the Son of God, are written “in the book of life” (Phil. 4:3), or as the Lord expresses it, “in heaven.” Luke 10:20. This shall be made manifest in that great day, when the Lord will “confess their names before his Father, and before his angels.” Rev. 3:5. But besides this, the Lord Jesus himself is a most complete Book of a truly Christian life: he being, as the word and wisdom of the Father, made man, and come into the world to teach us by his life and death; and by his conduct and conversation, to set a pattern before us for our imitation.

2. The whole of his life, from his tender infancy to his death, was made up of nothing but a continual series of crosses and afflictions; insomuch that he took hardly any step without the inseparable attendance either of a pressing poverty, or of great contempt, or of most exquisite pains and sufferings: and into these three heads the entire extent of the life of Christ may be fitly resolved.

3. The poverty which the Lord endured, may be considered again under a threefold aspect. In the first place, he was poor in relation to outward things. This he himself declared: “The foxes,” says he, “have holes, and the birds of the air have nests; but the Son of Man hath not where to lay his head.” Matt. 8:20.

4. This indigence in worldly goods was attended by another, which was a poverty of friends. Nothing was more visible in his birth than meanness and poverty. He was born at Bethlehem, the least among the cities of Judah, and of a mother that was destitute of all wealth and worldly greatness. Luke 2:4, 7. Nor did he ever court the favor and friendship of the great and wealthy of this world. It is true, that Lazarus of Bethany was his friend, the Evangelist taking particular notice, that the Lord loved him, and thought him worthy of the title of his friend (John 11:3, 5, 11, 36); but this friendship was not founded on any worldly advantage which the Lord expected from him, but on that faith, whereby he was induced to believe, that Jesus was really the true Messiah.

5. The third degree of the Lord’s poverty, was the state of his humiliation, whereby, laying aside the form of God, he humbled himself, and made himself of no reputation. Phil. 2:6, 7. He thereby entered into the depth of our misery. He was wearied in the journeys he undertook, when he “went about doing good” (Acts 10: 38); but particularly, when he healed multitudes of sick and diseased, that continually crowded to him from all parts, and surrounded him often to that degree, that he could not so much as eat bread, and even his very friends thought him beside himself. Mark 3:20, 21. He fulfilled also what was said by the prophet, and is repeated in the Gospel: “Himself took our infirmities, and bare our sicknesses” (Isa. 53:4; Matt. 8:17); never withdrawing from any hardship or approaching calamity, never shrinking under the burden of poverty, or cruel mockings, or unjust reproaches, or other evils, though they were sharp and numerous. And whereas he might have been served by all the creatures of God, and waited on by legions of angels, yet he dispensed with all this glory, and did not exert that sovereign power which he possessed. He suffered his head to be torn by thorns, his hands to be bound, his sacred body to be scourged, his hands and feet to be nailed to the cross, his side to be pierced with a spear. All this he freely allowed, though it was in his power to prevent it, and with one word to restrain all creatures from inflicting an injury on him.

6. In a word, for our sakes, he made himself subject to all creatures. He took upon him the form of a servant, that by his lowliness, he might repair our losses, and reinstate us in that sovereign dominion over all the creatures, which we had lost. He rose from the dead again, and gained a perfect conquest at last, thereby to purchase for us an everlasting victory. He suffered himself to be tempted by the devil (Matt. 4:1, 8), hurried about by his malice, tormented by his instruments, the Jews, fastened to the cross by their cruelty; and all this he underwent, in order to rescue mankind from the power of the devil and all his subordinate tools and agents.

7. Thus the Strongest became weak; the Almighty infirm; the most Glorious, became most despicable; the most Beautiful, most abhorred and hated; the most Exalted, most exposed himself to temptations of all kinds, to sufferings and difficulties, to pains and hardships. Hereby he designed to check and put to shame our sinful tenderness and effeminacy. We are, alas! so tender and delicate that the smallest cross is now complained of as an insufferable burden, and a little trouble and toil undergone for the sake of God and our neighbor, seems a sufficient plea why men should start back into the smooth way, and forsake the Lord; whereas he sends such trials upon men for the purpose of promoting thereby the recovery of their own souls, and the glory of his name.

8. Thus the Lord laid aside for a while the form of God. But this was not all. He did no less lay aside the use of the divine wisdom which resided in him. His conversation with others was plain and easy; and he behaved himself like a man who had not learned letters, as the Jews expressed it. John 7:15. He did not assume to himself the wonted formalities of a great doctor, or of an acute reasoner and disputer. Neither did he act like men that value themselves on account of their parts, skill, polite learning, and high descent. Nothing was more visible in his life and conduct than that quiet serenity of mind which he enjoyed in the midst of all the storms of the world. This was attended, however, by a divine power, an unaffected holiness of manners, an unfeigned charity, meekness, and humility. He made use of plain and easy terms when he “taught the way of God in truth” (Matt. 22:16); therefore he was despised by the proud Jews as an unlearned man. Thus the eternal WISDOM of God, speaking through the prophets of old, was cast aside as folly, and the true light of souls rejected as deception: all which may serve to instruct us not to overvalue ourselves upon our parts and abilities; but to consider that they are not given us for the gratification of pride; and to employ them solely for advancing the glory of God, and the good of our fellow-creatures.

9. This simplicity of our Lord was manifested herein also, that he made no display of his glory and majesty. So great was his condescension, that he freely conversed with sinners. He did eat and drink with them; and this for no other reason, but to complete thereby the great work for which he was sent, which was, to “seek and to save that which was lost.” Luke 19:10. It was on this account that he was so grievously defamed with a multitude of odious names by his enemies, who called him “a gluttonous man, a wine-bibber, a friend of publicans and sinners” (Luke 7:34): and at another time, they exclaimed against him as a Samaritan, that had a devil. John 8:48. And, at last, he suffered them to crucify him between two malefactors, as if he were the greatest criminal, whereas he then bore our transgressions.

10. Now he might have gained a greater repute than John himself, who, according to the Lord’s own testimony, was a “burning and a shining light.” John 5:35. But he readily renounced any such honor, thereby to give a check to all superficial pretenders to piety, who are too apt to value themselves on account of an outward show of religion: though those that busy themselves so much about form and appearance, may have but little of the life and power of God within them.

11. In short, the Lord forsook all that is lofty and grand in the world. He was a king, and yet would be subject to kings and magistrates, nay, to Joseph and his mother, though they were so mean and indigent. “He went down with them to Nazareth, and was subject unto them.” Luke 2:51. He was Lord over all, and yet when he came into the world, “He came not to be ministered unto, but to minister” (Matt. 20:28), clothing himself in the attire of poverty and meanness. He was the great and wise Prophet, and chose disciples of the lowest rank, plain and simple people. And when it was in his power to behave himself as a Lord and Master in the small company of his followers, yet did he even there divest himself of that right, being “among them as one that serveth.” Luke 22:27. He assumed no lordlike air over them, but chose rather to be a master in life and doctrine, than to have any other distinguishing character of grandeur and pre-eminence. Thus when he taught the duty of obedience, he showed at the same time a pattern of obedience in his own conduct. When he endeavored to instil into his disciples a sense of humility, of patience, of subjection to their superiors, and of other Christian virtues; he practised them first himself, that so his own example might have the greater influence upon the lives of others. Being Head and Master, he thought it becoming his character to be chief also in bearing affronts, reproaches, injuries, poverty, misery, and in performing the most humble services, even such as that of washing his disciples’ feet. John 13:5. Thus he proved a Master, Head, and Teacher, not in doctrine only; but in life, in example, and practice.

12. Alas! how great is our folly! Our Head despised worldly honor, and lo! we are in pursuit of it. He submitted to crosses and trials, and we shrink back at the sight of them. He became obedient unto death; and we seek liberty, so that we may follow our own will. But this does not agree with the example which the Lord has set before us, nor with the spiritual maxims contained in the Book of Life, which he has left us for imitation.

13. Consider, therefore, O man, whether the way wherein thou walkest agrees with that excellent way wherein thy Lord and Master walked himself. If thou despisest the narrow way of Jesus, and followest the way of the world, then know certainly that thy way, though smooth and pleasing for a while, will end in utter destruction at last! And thus the first part of Christ’s life of sorrow and poverty has been described.

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Chapter XIV

Showing How Christ, By The Shame And Contempt Which He Endured, And By His Self-Denial, Teaches Us To Despise The Honor And Glory Of The World.

He is despised and rejected of men; a man of sorrows, and acquainted with grief.—ISA. 53:3.

The second head of the life of poverty of Christ, is the contempt which he endured from the world. After thou hast read over and seriously considered the lesson of poverty exhibited by the Lord, take also a view of the deep and unaffected humility, which was so eminently seen in his whole life and conduct. Never did he catch at the applause of men; never was he actuated by ambition, or any thirst after temporal honor and greatness: on the contrary, whenever men offered to bestow honors and praises upon him, he refused them, both by word and by deed: never did he accept of any honor from men; nay, not even when “they would take him by force to make him a king.” John 6:15. On the other hand, with what inexpressible humility did he bear all the insults, the reproaches, and calumnies with which his enemies loaded him? He was execrated as a Samaritan, and his miracles were maliciously ascribed to the power of Beelzebub. John 8:48; Matt. 12:24. The sound doctrine which he brought down from heaven, was denounced as blasphemy; and he who taught it, was everywhere insulted by foul and uncharitable censures, and such base lies and slanders as the malice of men could contrive. He was betrayed and sold; he was denied and buffeted; he was spit upon and crowned with thorns; he was derided and scourged; he was smitten, and sentenced to death; he was rejected, and condemned to undergo the ignominious “death of the cross.” Phil. 2:8. He was forsaken by God and men; and, in fine, being stripped of all, was executed in the midst of scandalous malefactors, hanging on the tree like one accursed. Gal. 3:13. He was made the common gazing-stock of all his enemies, and derided by all. His prayers were turned into ridicule; his garments were parted by lot; and at the approach of the very pangs of death, he had nothing wherewith to refresh himself but vinegar mingled with gall. Matt. 27:34. At last, when all was finished, he expired on the cross, amid the reproaches, hatred, and indignation of the world; his body was pierced with a spear, and he made his grave with the wicked. John 19:34; Isa. 53:9. Nay, his enemies continued to fume with rage and malice, even now when he had given up the ghost; and called him a deceiver. Matt. 27:63. Being risen at last from the dead, and triumphing over his enemies; they boldly denied the truth of his resurrection. Thus was the Lord, in the beginning, progress, and end of his ever-blessed life, “despised and rejected, a man of sorrows, and acquainted with grief.”

2. In the course of our Lord’s life, there is not only displayed to us the abounding treasure of redemption gained by Christ; but it is also most clearly demonstrated, that in this scene of suffering, he is our great teacher and master, our prophet and shepherd, our instructor, light, and constant monitor; that also we, by looking unto him, may learn to despise earthly pomp and greatness; and by closely adhering to him, like true members to their head, “grow up into him in all things” (Ephes. 4:15), being rendered conformable unto his life, “and rooted and grounded in his love.” Ephes. 3:17.

3. But when our lives are contrary to the life of him who is designed to be our Head; when in our actions, words, and endeavors, we do not entirely aim at God’s glory, but our own; it is more than evident, that Christ does not live in us, but rather the prince of this world. It is then plain, that we have not yet learned to love Christ, and that we are not yet loose from the various ties of this world; for “whatsoever is born of God, overcometh the world” (1 John 5:4); and so of course is not overcome by it. Nor does such a one any longer love the world; for “if any man love the world, the love of the Father is not in him” (1 John 2:15); and consequently, that of Christ must be absent likewise. For the whole life of Christ teaches us how to die unto the world. Consider then the beginning, together with the progress and conclusion of his life, and remember the profound HUMILITY with which he bore the contempt and reproaches of all those that love the world.

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Chapter XV

Showing How We Should, Through Christ, Bear And Overcome The Trials And Contempt Of The World.

Consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.—HEB. 12:3.

It is a most moving complaint uttered by the Messiah: “I became a reproach unto them; when they looked upon me, they shaked their heads. Help me, O Lord my God; O save me according to thy mercy; that they may know that this is thy hand; that thou Lord hast done it. Let them curse, but bless thou; when they arise, let them be ashamed; but let thy servant rejoice. Let mine adversaries be clothed with shame; and let them cover themselves with their own confusion as with a mantle. I will greatly praise the Lord with my mouth; yea, I will praise him among the multitude. For he shall stand at the right hand of the poor, to save him from those that condemn his soul.” Ps. 109:25-31.

2. This pathetic complaint of the Lord our Redeemer, every Christian ought to represent to himself as a mirror, in which to behold the life of Christ under the cross, together with that of all the saints in general. This way of the cross has been copiously set forth in the Book of Psalms, in order to render it the more familiar to us, and to teach us betimes, that “we must through much tribulation enter into the kingdom of God.” Acts 14:22. Such a consideration gives present ease and comfort under the contempt and reproaches incident to the true followers of Christ, and accustoms them to a conformity to the image of Christ (Rom. 8:29): which as it is one of the greatest honors our Master bestows on his disciples; so it is by the world abhorred and loathed, just as a healing medicine is by a distempered and delicate palate. This conformity is, however, the grand duty of a Christian, inuring him to bear his Master’s reproach (Heb. 13:13) and abject image in time, that he may also hereafter bear his glorious image in eternity. Phil. 3:21.

3. Now, as the 109th Psalm above-mentioned, contains a prayer of Christ poured out in the midst of his sufferings; so it mentions, in the latter part, three kinds of trouble more particularly, with which the Lord found himself oppressed.

4. In the first place, the Lord complaineth of a vehement anxiety of heart, declared in this manner: “I am poor and needy, and my heart is wounded within me.” Ver. 22. Behold, what complaints this holy, this eminent Person is reduced to! And what is the reason of them? Surely, to acquaint us in the most affectionate terms, with all that he hath suffered for our sake. He says, “I am poor;” and lo! thou toilest to get estates, to hoard up riches; and yet when thou hast them, thou art still poor and discontented in the possession of them. He says, “I am needy;” and thou, O man, art entirely bent upon thy ease, prosperity, and fulness of bread! He complains, “my heart is wounded within me;” how unreasonable is it then, O man! that thou shouldest desire to be humored and gratified in all thy vain and carnal propensities! Now, if nothing will awaken in thee a love of the cross of Christ, let at least the consideration of the sacredness of the afflicted Person, infinitely exalted above thee, work thee into a ready compliance with his life. Such a consideration will give thee ease and patience under any grief that may attend thee, and make thee relish better those pure and untainted pleasures which will succeed the cross. Therefore, think with thyself in this manner: “I am now put to trouble and anxiety of heart; but the same befell also my Lord and Master, whose very soul was surrounded with sorrows so heavy and acute, with pains so great, that nothing of what I shall ever undergo can equal them.” However, the Lord, after his sufferings, entered into everlasting joy; after contempt, into never-fading glory; through death into life; and through hell into heaven. And thus will it be with the sincere followers of the Lord, to whom their crosses will prove but as so many advances to a more excellent glory, and their affliction will be the avenue to everlasting bliss and happiness.

5. The Lord continues his complaint thus: “I am gone like the shadow when it declineth: I am tossed up and down as the locust. My knees are weak through fasting; and my flesh faileth of fatness.” Ps. 109:23, 24. A most expressive description of the common frailty of human nature! What is a shadow, but a mere nothing, an empty lifeless appearance? To such an abject lowliness, to such an inconceivable degree of humiliation, the Lord suffered himself to be reduced whilst he dwelt among us! He who is life and light itself, and the bottomless fountain of life and happiness, is exposed to labor and infirmities; and should not men hereby learn so much humility at least, as to think themselves far more emphatically as shadows, or as nothing, than the Lord of life himself? At the same time, it is to be remembered that the Lord here refers to his state of humiliation alone, for, in his own glory he is our Lord and our life. He says, “I am tossed up and down as the locust.” The Lord had no settled habitation upon earth, as men of the world have. He was in a constant pilgrimage towards that kingdom which cannot be moved. For this reason he is said to have only dwelt or tabernacled among us (John 1:14), and is here compared to a locust, which having no abiding place, is fearful, and tossed to and fro with every wind. Nahum 3:17; Exod. 10:19. And even in this our blessed Saviour has left us a pattern, to walk as he walked; and since we have no continuing city here, to seek one to come, which “hath foundations, whose builder and maker is God.” Heb. 11:10. What is farther added of the weakness of his knees, and the failing of his flesh, abundantly appeared about the time of his passion, when his “strength was dried up like a potsherd” (Ps. 22:15); and this may be a monitor to us under bodily diseases and infirmities. Should we complain of a fit of sickness, when the Lord of life pined away into weakness, and languished in misery? What matters it, how languid, weak, and neglected our body be, if our soul and spiritual life be but vigorous and sound? The soul ought to “eat that which is good, and delight itself in spiritual fatness” (Isa. 55:2), that so it may grow “strong in the Lord, and in the power of his might.” Ephes. 6:10.

6. Thirdly, the Lord complains of the great contempt he underwent in this world, in order to stop us in our pursuit after vain honor, pride, and self-esteem. “I became,” says he, “a reproach unto them: when they looked upon me they shaked their heads.” What indignity is there like unto this! But the Anointed of the Lord endured it all for no other end, than to rescue mankind from eternal scorn and infamy; for man having become a scorner and hater of God, Christ was designed to make atonement for so heinous a sin, by the extreme contempt which he willingly endured. However, as the Lord by his humble submission to the contempt of the world, has laid a mighty obligation on all Christians to be his followers therein; so the considerations here annexed, may be of use for supporting a man under sufferings of that nature.

7. First consider, that in bearing the contempt of the world, thou bearest no less than the very image of Christ, and followest him who is thy Head and Master. Rom. 8:17.

8. (2) To be contemned and disrespectfully used by the world, is of great efficacy for improving thyself in true humility; a virtue which finds favor with God. “For God resisteth the proud, but giveth grace to the humble.” 1 Peter 5:5.

9. (3) Thy suffering of reproaches for the sake of truth, is an evidence that thou art ranked with that cloud of witnesses, who in all ages have been made “as the filth of the world, and the offscouring of all things,” and so continue to be esteemed “unto this day.” 1 Cor. 4:13.

10. (4) Remember that those that are come out “of great tribulation, shall be before the throne of God” at last (Rev. 7:14), and be there “confessed before the angels of God.” Luke 12:8; 1 Cor. 4:5.

11. (5) Of what consequence is it how contemptuously the world uses thee, since thou art not to rise in the last day (as many shall), “to shame and everlasting contempt” (Dan. 12:2), (the Lord having redeemed thee from that), but to honor and glory!

12. (6) Remember that God does not withhold his grace from thee in this world. When the world frowns, God favors. When men withdraw their kindness, then God confers his mercy. For this purpose the Psalmist prays: “Help me, O Lord my God: O save me according to thy mercy; that they may know that this is thy hand, and that thou, Lord, hast done it.” Ps. 109:26, 27. That is to say: As the Lord removed at last his Son from the cross, from all the labors of his soul, from all the insults of his enemies, and crowned him with glory in heaven; so will he deal with thee also, if thou continuest faithful in bearing the cross, and all the injuries of a profane world. All shall see and shall know, that it is the Lord’s hand that hath done it.

13. (7) It was God himself who suffered his beloved Son to be thus contemned, reproached, and reviled, according to the words of the Psalm: “Because for thy sake I have borne reproach; shame hath covered my face.” Ps. 69:7. Remember, therefore, that the same God, who gave a bitter cup to his dear Son, hath also allotted thee thy trials, to humble thee, and to know what is in thy heart.

14. (8) Be sure that the Lord will change all the undeserved reproaches thrown upon thee, into so many blessings, and in his own time pour shame and confusion upon the scoffers. This is expressed in the following verse: “Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.” Ps. 109:28. Nay, if the wicked curse ever so much, yet “shall the curse causeless never come” (Prov. 26:2), as plainly appears from Balaam’s attempt, who could not “curse, whom God had not cursed.” Numb. 23:8. Whereas, whosoever feareth the Lord, it shall go well with him at the last, and he shall find favor in the day of his death. The same blessing is bestowed on Abraham, and on all those that walk in the steps of his faith: “I will bless them that bless thee, and curse him that curseth thee.” Gen. 12:3. And in another place we have this encouragement: “Fear ye not the reproach of men, neither be ye afraid of their revilings.” Isa. 51:7. And our Redeemer himself hath declared: “Blessed are ye, when men shall revile you.” Matt. 5:11. And his apostle says: “If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.” 1 Pet. 4:14.

15. (9) The Lord goes on in the aforesaid Psalm: “I will greatly praise the Lord with my mouth; yea, I will praise him among the multitude.” Ps. 109:30. Christ now returns thanks to his heavenly Father for the very crosses and reproaches that were allotted him. This is the temper of every sincere Christian. He is thankful in the midst of afflictions and reproaches, particularly when he looks on the hand of that kind Father who entails all this upon him, but who also delivers him. And truly, the Lord never inflicts a judgment on any soul, but he affords at the same time sufficient reason for thanking and blessing him for that affliction. Thus is gratitude the happy product of crosses and trials. And this consideration is fit to sweeten the duty of resignation to the will of God. He that for the love of Christ readily submits to the contempt of a vain world, shall be honored by God again, both in this world and in the world to come. There is a time, wherein the Lord “raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; that he may set him with princes, even with the princes of his people.” Ps. 113:7. Surely, it argues an excellent spirit, when a man for Christ’s sake bears the insults of the wicked, and maintains an unshaken calmness of mind, in the midst of all the calumnies of the world. This is “the ornament of a meek and quiet spirit, which in the sight of God is of great price.” 1 Pet. 3:4.

16. (10) The Psalm concludes, “For he shall stand at the right hand of the poor, to save him from those that condemn his soul.” Ps. 109:31. Here is comfort sufficient to make a Christian bear up against the hardships and reproaches he is exposed to in his warfare. It is never said that the Lord will stand at the right hand of the violent and great ones, of the oppressors and persecutors; but he will stand at the right hand of the poor, who being destitute of the arm or support of men, flee to the Lord alone for help and refuge, as to the sole object of their faith and trust. Those are “remembered, when he maketh inquisition for blood” (Ps. 9:12); and those are the afflicted, or the humble, “whose cry the Lord doth not forget.” Tertullian tells us, “We are then absolved by God, when the world condemns us.” For though “the wicked watcheth the righteous, and seeketh to slay him; yet will the Lord not leave him in his hand, nor condemn him when he is judged.” Ps. 37:32, 33. Thus will the Lord attend thee, O man! with a wonderful deliverance, and afford thee reason enough to extol his name among many, for his marvellous kindness. David himself “had fainted, unless he had believed to see the goodness of the Lord in the land of the living. Wait, therefore, on the Lord; be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.” Ps. 27:13, 14. “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart: and then shall every man have praise of God.” 1 Cor. 4:5.

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Chapter XVI

Showing How Christians Are To Seek And Obtain Favor And Glory Through Christ, In Heaven.

Hold not thy peace, O God of my praise, etc.—PS. 109:1, etc

This is a prayer of the eternal Son of God. The purport or substance of this prayer, may be more fully expressed in this manner:

“My Heavenly Father! thou knowest that in this world I have not sought my own glory, but the glory of thy holy name, and the salvation of all men: and therefore am I so bitterly persecuted, blasphemed, contemned, and vilified. Nevertheless, this is my comfort, that thou art my Father, and that I am thy only begotten Son: lo! this is my glory, in heaven with thee. And this my glory wilt thou in due time manifest and bring to light; that by thy glorifying of me, the world may see who it is whom they have blasphemed and persecuted.” John 12:28.

2. Hence we are to learn, that such have the greatest glory and praise in heaven, who in this world are the most persecuted for righteousness’ sake. This we may gather from the example of our Lord himself. From him, the true Book of Life, we may learn true wisdom. But that we may the better understand that his example and holy life are our Book of Life, let us carefully observe the following considerations: (1) Christ never sought upon earth his own glory in anything, but accounted it sufficient for him, that God alone was his glory. So let us, in like manner, reject the empty glory and praises of this world, in whatever we do; endeavoring only that God be glorified in us, saying, “Ah, Lord God! give us also such a heart, even the heart of Christ thy Son, that we may have our glory in Thee alone, and not in ourselves; that we may have our glory in heaven, and not upon earth.”

3. (2) It was the highest glory of the Lord Jesus Christ, that he was the only begotten Son of God. And for this reason did the world persecute, vilify, and blaspheme him. Here let our prayer be like this: “Grant us also, Holy Father, that we may count it our greatest glory and joy, that we are thy children; that so we may also obtain the eternal enjoyment of thy love and promise, and may, by virtue of our adoption, come to possess in thee an everlasting inheritance. Remind us, also, that if the world hate, envy, reproach, and persecute us, it has done the same to thy dear and holy child Jesus.”

4. (3) It is the glory of the Lord Jesus, that he wrought so many divine works, that he went about continually doing the most wondrous acts of grace and beneficence to mankind: and that he did this from pure love only, and from the highest compassion for the miseries of fallen nature; although he received nothing but hatred and most heinous ingratitude in return. “Grant us, blessed God, grateful and faithful hearts, so that we may be always ready to do good to as many as we possibly can; and that we may never be deterred from acts of charity, by the unthankfulness of the world, ascribing not to ourselves, but to thy name only, the glory of all that we do.”

5. (4) It is the highest glory of our Lord Jesus Christ, that out of pure love, he laid down his life for us; that he purchased us with his own blood; that he was obedient to the Father, even unto death; that with the greatest meekness he endured the vilest reproach; and with the utmost patience, bore the pains of the cross. “O God, our glory, help us, that we may also overcome our enemy with love; that we may subdue our flesh with godly obedience; bear the reproach of the world with the meekness and long suffering of Christ; obtain the victory through patience; and being thus made strong in the Lord, be more than conquerors through him that loved us!”

6. (5) The highest glory of the blessed Jesus, is his exaltation to the right hand of God, and the name given him, which is “above every name; that, at the name of Jesus, every knee, both in heaven and in earth, should bow, and all tongues confess him to be their Lord.” Phil. 2:9-11. “Help, O gracious God! that we may esteem it our highest glory to be made conformable to our ever-blessed Head and Saviour; that so when he shall hereafter appear in power and majesty, we also may appear with him in glory, after we have here endured the contempt of the world, and continued faithful to the end, when every man shall have praise of God.” 1 Cor. 4:5; 2 Cor. 4:17.

7. (6) The glory of Christ the Lord is, that he is the only Head of his Church in general, and of every member thereof in particular; a glorious King of his people; and an everlasting High priest, making intercession for us. “Help us with thy grace, O God most gracious, that we may evermore account it our greatest glory, that we are members of thy Son, and subjects of his kingdom, and that we may enjoy all the privileges and benefits purchased by his high-priestly intercession, sacrifice, and benediction.”

8. (7) Another branch of the glory of Christ is, that God has most wonderfully displayed and magnified his name throughout the whole world: and has (in opposition to all his enemies, blasphemers, and persecutors, who would not own him to be the Son of God), in the most public and solemn manner attested his cause, declared him to be his Son by mighty signs and wonders, and established faith in his name amongst many nations and languages. Notwithstanding that God held his peace for a while, and vailed the glory of his Son under the mystery of the cross; yet did it break forth the more gloriously like the sun. For, “out of Zion, the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence.” For though God, who is our glory, may seem now and then to be silent, and to hold his peace when we are insulted and persecuted; yet is there nothing more certain, than that after the short hour of probation, he will no longer keep silence, but with a high hand deliver us from the reproach which we suffered, and “remove his stroke away from us,” that we may rejoice in his salvation. Ps. 39:10. However, “it doth not yet appear what we shall then be.” 1 John 3:2.

9. The conclusion of the whole is this: It is God alone who is to be our glory; it is not the world, nor wealth, nor honor, nor greatness, nor the arm of flesh, that I may call my glory; but God, and only God, is my glory! Wherefore, “let not the wise man glory in his wisdom” (as it is written), “neither let the mighty man glory in his might, nor let the rich man glory in his riches: but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord.” Jer. 9:23, 24; 1 Cor. 1:31.

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Chapter XVII

Showing How We May Through Christ, And After The Example Of All The Saints, Overcome The Calumnies Of Men.

Mine enemies reproach me all the day, and they that are mad against me are sworn against me.—PS. 102:8.

Among the many crosses and troubles of a Christian, a false and slanderous tongue is none of the least, as we may evidently see, from the example of Christ himself, whom the Pharisees, with their envenomed tongues, both in his life and at his death, did most maliciously sting.

2. Herein the Lord left a pattern of patience to every Christian, who must not think to escape, since the great Master himself was wounded by malicious tongues. The more conformable any one is to Christ, and the more zealously he follows Christ’s steps, the more is he also insulted by false and deceitful tongues. This plainly appears from the example of holy David, who was tormented by slanderers, as he himself complains in the following Psalms: 3, 4, 10, 12, 15, 31, 50, 52, 55, 58, 64, 69, 102, 120, and 140. Indeed, there is no one of the prophets of old who did not have these deadly arrows shot against him by murderous tongues; for “their tongue is an arrow shot out: he speaks peaceably to his neighbor with his mouth, but in heart he layeth his wait.” Jer. 9:8. All honest hearts ought, therefore, to beware of back-biters. As he that toucheth a man infected with leprosy, or any infectious distemper, must expect to be so infected; so he that gives ear to lying tongues, too often catches the same distemper.

3. Now, since a Christian is forbidden to retort evil for evil (Rom. 12:17; Matt 5:39), (this agreeing in no wise with the Christian faith); there is no other counsel left, but that by a conscience void of offence, he derives his comfort from those divine oracles with which the Lord has furnished him for that purpose.

4. (1) Let thy first comfort be the example of Christ and of all the saints. It fares no worse with us in this respect, than with Christ our Head, and with all that have ever been most dear to him. Nothing of this kind has befallen us, which has not been before in all ages undergone by his followers. And since the examples of others have generally a strong influence on our lives, and readily suggest themselves to our remembrance in time of trouble; we ought, therefore, to improve all those instances into an encouragement to bear our treatment with patience, for the sake of the joy that usually springs up from the reproach of the cross. Look then upon the Prince of thy salvation, look upon the lives of all the saints of old, those who have been the greatest lights in their generation. Consider the example of Moses, who esteemed the reproach of Christ greater riches than the treasures in Egypt (Heb. 11:26), and who, by reason of the continual contradictions he underwent, is said to have been a man meek, or afflicted, above all the men which were upon the face of the earth. Numb. 12:3. And what shall we say of David? He was truly, in his time, the very mark, as it were, at which all the false tongues in the land shot their murderous arrows. “Mine enemies,” said he, “revile me all the day long: and they that are mad against me, are sworn together against me.” Ps. 102:8. They affronted him daily with the reproach of his misery, turning him, as it were, into a proverb, and offering him the most heinous indignity that can be offered to a man. What shall we say of Job? How was he upbraided by his friends, and grieved with their tongues! And how fell Daniel, that holy prophet, into an open sepulchre, yea, into a den of lions! Yet how powerfully did the Lord rescue Moses, Job, and Daniel! All these are gone before thee, and their examples, if duly considered, will excite in thee a spirit of holy emulation, and draw thee into the same way of the cross by which they entered into the kingdom of God. Acts 14:22. Behold, thy Lord Jesus goeth before thee, pursued with the curses and revilings of the Pharisees! There goeth Moses before, and the faction of Korah, Dathan, and Abiram, following behind, with execrations in their mouths, and stones in their hands, to rid themselves of him! Numb. 16. There is David in sore trials, and Shimei behind, cursing his king! 2 Sam. 16:5. And there are the apostles of our Lord, and an unbelieving multitude behind, stopping their ears, and running madly upon them.

5. (2) It is not enough, however, slightly and superficially to reflect on the example of the saints; but we must learn also to be followers of them, when we are tried as they were, and in every tribulation copy after their meekness and patience. How shall meekness appear, or how shall patience be exercised, if thou be not contradicted; or if there be none to deride, slander, or vilify thee? Thou must, therefore, patiently take up thy cross with them, and meekly follow the Lord Christ in his steps. Thou art called to suffer with thy Saviour, and not to avenge thyself, not to return evil for evil, not to revile again being reviled, not to threaten being slandered, but quietly to commit thy cause “to him that judgeth righteously.” 1 Pet. 2:23. Evil tongues must give an account in the day of judgment of every idle word which they have spoken. Matt. 12:36. And this will at the last day prove a burden heavy enough. Leave all, therefore, to the Lord, to do as he pleaseth, who will not fail to do right. Recompense and vengeance belong to him alone. Deut. 32:35. Fix thine eye on the Lord Jesus: “He was oppressed, and he was afflicted, yet he opened not his mouth: he was brought as a lamb to the slaughter; and as a sheep before his shearers is dumb, so opened he not his mouth.” Isa. 53:7.

6. (3) From the examples of the saints, we are, in the next place, to learn a sovereign remedy, which they made use of against the venom of evil tongues. This is prayer. They prayed, and so they were healed and comforted. When they were bitterly cursed by their adversaries, they sent up only their cry to God, saying: “Let them curse; but bless thou.” Ps. 109:28; Luke 6:28. Consider the whole Book of Psalms throughout. How did David defend himself with prayer, as with a wall of iron, against false tongues! They are all foolish marksmen, who bend their bow against the innocent; and draw the sword to slay such as are of a right conversation: for their lies and slanders shall return at last upon their own heads, and shall enter into their own bowels; as it is written: “Their sword shall enter into their own heart, and their bows shall be broken.” Ps. 37:15. All this can be obtained by prayer. Whenever any one prays earnestly against an evil speaker or a liar, it is as if he wrestled and fought with him; even as David wrestled with Goliath (1 Sam. 17:48, 49), or as Moses contended with the Egyptian sorcerers. Ex. 7:12. Here two spirits fight with each other; that is, the prayer of faith proceeding from the Holy Spirit, the Spirit of Truth; and the spirit of lies proceeding from the devil, the father of lies. But all these devilish serpents of the Egyptians shall eventually be subdued, and, as it were, swallowed up by the divine rod of Moses; that is, by prayer.

7. (4) Another remedy against the poison of a wicked tongue, is the frequent reading and meditating upon the Word of God. This is an excellent means of consolation and refreshment, whenever a soul is insulted and pursued by enemies. An upright heart hunted by men of falsehood and malice, is like a hart, whose thirst increases by being hunted; and as this pants after the water brooks (Ps. 42:1), so must a soul in affliction long after the cooling streams of the divine Word, and thirst for the living waters of grace, thereby to be quickened and refreshed. For by this word of grace the Lord revives a drooping soul, speaking to her in a kind and gracious manner. “Blessed are ye,” says our Master, “when men shall revile you, and persecute you, and shall say all manner of evil against you falsely. Rejoice and be exceeding glad; for great is your reward in heaven; for so persecuted they the prophets which were before you.” Matt. 5:11, 12. In this saying of our Lord, there is a threefold ground of comfort. 1. Blessed are ye. 2. Rejoice. 3. Great is your reward. Who would not be willing, for the sake of so great and endless a good, to endure here reproach and persecution for a short period? Yea, who would not even rejoice, since he is made by this means a partaker of Christ’s sufferings, in order, “that when the glory of Christ shall be revealed,” he may also partake with his Lord in that joy? “If ye be reproached for the name of Christ, happy are ye, for the Spirit of glory and of God resteth upon you.” 1 Pet. 4:13, 14. Remember also, that “it is good for a man that he bear the yoke in his youth;” that he “sit alone and keep silence,” when he hath anything laid upon him to bear; yea, that he “put his mouth in the dust,” and wait in hope; and that he “give his cheek to him that smiteth him,” when he is “filled full with reproach. For the Lord will not cast off for ever.” Lam. 3:27-31.

8. (5) Thou art further to learn, that such calumny is a hellish storm, which soon rises, and soon blows over. As a traveller is not disheartened at any tempestuous weather he is liable to meet with upon the road, but provides himself the more against it: so let the spiritual pilgrim never be cast down by storms and tempests; but let him go on in hope, and continue faithful to the end of his journey. This has been uniformly the state of the true church. “O thou afflicted,” says the prophet, “tossed with tempest, and not comforted!” Isaiah 54:11. Is it a “strange” thing that has happened unto thee? 1 Pet. 4:12. What is more common to a traveller, than to be overtaken by foul and stormy weather? A persevering diligence will, notwithstanding, bring him home at last. The world makes every one a gazing-stock, that looks with concern upon the vain follies of men, and drops a serious word in favor of virtue. What is to-day the fate of one good Christian, may to-morrow be the fate of another, according as the humor of the world works, which allows no one to pass uncensured that is not in league with it. The best method a Christian can adopt in all these storms, is to be quiet under them, and to keep his mind free from anger and bitterness. He that considers every hard word to be a stain on his character, which ought to be wiped off, will by so doing only render things worse. Hence it remains, that the most effectual way to stop the fury of slanderous tongues, is to yield to it for the present, and patiently wait till time itself shall set things in a better light. He that will dispute every thing at the sword’s point, as it were, is like a man that is stung by a bee, and being thereby put in a passion, runs headlong upon the whole hive in order to be revenged, by turning it upside down. Had he not better have borne it, than feel the smart which must attend an attempt so rash? The fire of malicious tongues burns the more fiercely when we seek to quench it by too hasty efforts. An evil tongue is like that serpent called the Hydra, which, as some tell us, brought forth seven other heads when, in order to destroy it, you cut off one. Thus a wicked tongue is so far from being restrained by contradiction, that it spreads the farther by it, and broaches seven lies instead of one. Whereas he that is deaf to popular rumors, and is not easily alarmed at every little noise, will not only better repel the darts of wicked tongues, but enjoy also an unshaken tranquillity both of soul and body. This is a truly noble method to overcome the worst of our enemies. He that rejects this heroic meekness of soul, sets himself entirely out of God’s protection, and whilst he eagerly endeavors to save his name and reputation, must be the more harassed by the perpetual alarms of malignant tongues.

9. (6) Besides this, there are some other particular reasons, why the Lord permits his children to be persecuted by virulent tongues. When David in his sore troubles was cursed by Shimei, he said no more than, “Let him curse; for the Lord hath bidden him.” 2 Sam. 16:11. And what other reason can be assigned for this, but that the Lord hereby seeks to preserve his children from exalting themselves above measure, on account of such eminent gifts as have been conferred upon them; and that they may at the same time improve themselves in the practice of mutual love, mildness, and humility? What is said by David of Shimei, namely, that he was bidden to curse his king, is expressed by Job in more general terms: “He poureth contempt upon princes.” Job 12:21. Now, who is able to fathom all the mysterious depths of divine judgments? The carnal mind by no means likes to be reviled, insulted, or undervalued. Pride and self-love so naturally adhere to us, that they taint all our works and actions. Every one loves to be extolled, and to be made much of, to be esteemed and admired. Alas! it is this natural self-love, which having once led man astray, now propagates nothing but error and folly in the world. It was this self-love that ruined both Lucifer and Adam, and stripped them of the divine love and life with which they were once adorned. In order that we may obtain the victory over this spirit of self-love, and with a view to facilitate this conquest, the Lord thinks, as it were, with himself: “I will permit a lying tongue to assail thee, as I formerly permitted Satan to harass my servants Job and Paul, for their greater humiliation. This slandering tongue shall be thy devil, thy scourge, thy plague, to buffet thee (2 Cor. 12:7), and help to beat down that proud heart, that haughty look, that aspiring temper, which, without this curb, would at last carry all before it.” Thus the Lord leaves nothing untried to accustom the soul to that excellent spirit of humility, and to restrain the spirit of self-love, by which men become allies to Lucifer, who, endeavoring to have a will of his own, opposite to that of his Maker, entirely lost his principality, and that original state in which he was at first created. Jude, ver. 6.

10. (7) Therefore as the Lord is faithful on his side, so he seeks to convert the venom of impious tongues thrown upon his children, into a precious medicine, by which to heal that self-love which is fostered within, and which engenders abundance of other spiritual diseases in the mind. When the world meditates evil against them, then God brings good out of the evil. As out of a certain poisonous serpent an antidote is prepared against poison itself, so God overrules the worst of counsels, and makes them turn to the greatest good to his children. Thus “all things work together for good to them that love God.” Rom. 8:28. They are taught thereby to practise one of the noblest of the works of charity, which is, to “bless their enemies, and to pray for them who despitefully use them.” Matt. 5:44. He that has thus far gained the conquest over corrupt nature, so as to pray heartily for his enemies, is almost arrived at the sublimest degree of true evangelical charity, which alone is able to soften our stubborn hearts into the mild and compassionate heart of Christ, who has also set us a blessed pattern to follow: “Father!” said he, “forgive them; for they know not what they do.” Luke 23:34. For wherever true love is rooted in a soul, it will most certainly produce a tender commiseration towards enemies; who, as the Christian knows, whilst they hate men, render themselves entirely unfit for any communion with God and Christ, and give up their hearts to the devil, that great hater of souls. And this should influence every Christian to commiserate such evil men, who are not of God, but of their father the devil; and lest they should forever sink into the jaws of Satan, the Lord commands his people to pray for them, with this motive annexed to the command: “That ye may be the children of your Father who is in heaven.” Matt. 5:45. What has been said of the overruling power of God, whereby he converts the venom of lying tongues into a healing medicine, will more fully appear from the following instances. Joseph would never have been exalted to the dignity of ruler over the land of Egypt, had he not fallen under the malicious lashes of a wanton tongue, and thereby been condemned to prison. Gen. 39:17; 41:40. Had Moses not been persecuted by the violent accusations of his enemies, and obliged to flee from the face of Pharaoh (Exod. 2:15), he had never seen the Lord in the bush, after having led Jethro’s flock to Horeb. Exod. 3:2. The spiteful tongue of Doeg the Edomite, and of other enemies of David (1 Sam. 22:9; Ps. 52), drew many a noble Psalm from the latter. Thus Doeg’s poisonous tongue was David’s medicine. The same overruling wisdom of God appeared for Daniel, when, by the virulence of his accusers, he was cast into the den of lions, but was most triumphantly exalted again by divine Providence, for many good and noble ends; his enemies themselves being made to lay the foundation of his greatness. Dan. 6. Mordecai had the same experience. His ruin was devised by the murderous tongue of Haman (Esther 3:6); but the Lord returned his wickedness upon his own head, and his bloody machinations only hastened the destruction of their contriver. Esther 7:10. Therefore, “commit thy way unto the Lord: trust also in him, and he shall bring it to pass. And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.” Ps. 37:5, 6. Only endeavor to be in constant union with the Lord thy God, and to love him with all thy heart, and then he will direct thy steps. For “when a man’s ways please the Lord, he maketh even his enemies to be at peace with him.” Prov. 16:7. If the world be permitted to stain thy reputation here, and to detract from thy honor, what matters it, provided the Lord dignify thee with a crown of glory hereafter? It is he that will deliver and honor thee at last (Ps. 91:15); and it is he that will give thee both grace here, and glory hereafter. Ps. 84:11.

11. (8) Another comfort in trials of this nature, may be drawn from the control which the Lord exercises over the hearts of all men. It is he that “looks upon all the inhabitants of the earth, from the place of his habitation.” He “fashioneth their hearts; he considereth all their works” (Ps. 33:14, 15); and he “will not deliver thee unto the will of thine enemies.” Ps. 41:2. A man is often transported with rage and malice to such a degree, that he would bear down all that comes in his way; but a little while after, you will find that the man is altogether cooled; his heat is allayed, and he is reduced to such a moderation of temper, as if he were become quite another man. Nay, how often do we see that a bad man, designing nothing but spite and malice, is stopped in the midst of his passionate pursuit, and, as it were, obliged not only to drop his wicked design, but also to bestow tokens of favor upon the person whom he was about to affront. This is an operation peculiar to the wisdom of God, who, by his secret power, often renders abortive the most malicious projects conceived against his children. Thus the Lord came to Laban, when incensed against Jacob, and commanded him to “speak not to him; either good or bad.” Gen. 31:24. And Esau, who bore his brother no good will, when he came within sight of him, must needs run and meet him, embrace him, fall on his neck, kiss him, and receive him with the most endearing expressions of love and kindness. Gen. 33:4.

12. (9) Lastly, it is the nature of a malignant tongue, to swell high suddenly, and by rage and fury to gain universal applause and admiration; but its downfall is as sudden as its rise. Calumny is like a fire, the flame of which mounts up to the very sky; but the want of fuel will soon make it go down again. The reason is, because God, who is the everlasting Truth, hates a spirit of lies, and cannot endure it. And this is also the reason, why those that have raised their greatness on no other foundation than lying and self-conceit, may indeed dazzle the eyes of others for a season; but when they flatter themselves as fixed in an unshaken condition, then generally their ruin is ready at hand, and the Lord’s judgment destroys all. Then “the lying lips are put to silence, which spoke grievous things proudly and contemptuously against the righteous” (Ps. 31:18); a text which plainly shows, that pride and disdain of others, are wont to accompany a slandering and lying tongue. But “woe unto thee that dealest treacherously; when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.” Isa. 33:1. “For the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity.” Ps. 125:3. Though a treacherous man may go on in quest of more honor and greatness; yet shall “evil hunt the violent man at last, and overthrow him.” Ps. 140:11.

Sundry consolatory passages, selected from the Psalms, for those who are assailed by the reproaches of enemies.

13. Thou, O Lord, art a shield for me; my glory, and the lifter up of mine head. Arise, O Lord; save me, O my God: for thou hast smitten all mine enemies upon the cheek-bone; thou hast broken the teeth of the ungodly. Ps. 3:3, 7.—O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing (lying)? But know that the Lord hath set apart him that is godly for himself; the Lord will hear when I call unto him. Ps. 4:2, 3.

14. Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man.—There is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue. Destroy thou them, O God; let them fall by their own counsels.—But let all those that put their trust in thee rejoice: let them also that love thy name be joyful in thee. For thou, Lord, wilt bless the righteous; with favor wilt thou compass him as with a shield. Ps. 5:6, 9, 10, 11, 12.

15. Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly. Ps. 6:10.

16. O Lord, my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.—Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood. He made a pit, and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. Ps. 7:1, 2, 14, 15, 16.

17. Keep me as the apple of the eye; hide me under the shadow of thy wings, from the wicked that oppress me, from my deadly enemies, who compass me about. Ps. 17:8, 9.

18. I will call upon the Lord, who is worthy to be praised: so shall I be saved from mine enemies.—In my distress I called upon the Lord, and cried unto my God; he heard my voice out of his temple, and my cry came before him, even unto his ears. Ps. 18:3, 6.

19. The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. Though a host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident.—For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock.—Teach me thy way, O Lord, and lead me in a plain path, because of mine enemies.—For false witnesses are risen up against me, and such as breathe out cruelty. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. Wait on the Lord. Ps. 27:1, 2, 3, 5, 11, 12, 13, 14.

20. But I trusted in thee, O Lord: I said, Thou art my God. My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.—Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.—Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues. Ps. 31:14, 15, 18, 19, 20.

21. Let them be as chaff before the wind: and let the angel of the Lord chase them. Let their way be dark and slippery: and let the angel of the Lord persecute them. Ps. 35:5, 6.

22. Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity. For they shall soon be cut down like the grass, and wither as the green herb.—The wicked plotteth against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him: for he seeth that his day is coming. The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation. Their sword shall enter into their own heart, and their bows shall be broken.—The wicked watcheth the righteous, and seeketh to slay him. The Lord will not leave him in his hand, nor condemn him when he is judged.—I have seen the wicked in great power, and spreading himself like a green bay tree. Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found. Ps. 37:1, 2, 12, 13, 14, 15, 32, 33, 35, 36.

23. But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth. Then I was as a man that heareth not, and in whose mouth are no reproofs.—For I am ready to halt, and my sorrow is continually before me. Ps. 38:13, 14, 17.

24. I was dumb with silence, I held my peace, even from good; and my sorrow was stirred.—I was dumb, I opened not my mouth; because thou didst it.—For I am a stranger with thee, and a sojourner, as all my fathers were. Ps. 39:2, 9, 12.

25. Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved. But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee. Ps. 55:22, 23.

26. Be merciful unto me, O God, be merciful unto me; for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast. I will cry unto God most high; unto God that performeth all things for me. He shall send from heaven, and save me from the reproach of him that would swallow me up. God shall send forth his mercy and his truth. My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. Be thou exalted, O God, above the heavens; let thy glory be above all the earth. They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. My heart is fixed, O God, my heart is fixed: I will sing and give praise. Awake up, my glory; awake, psaltery and harp: I myself will awake early. I will praise thee, O Lord, among the people: I will sing unto thee among the nations. For thy mercy is great unto the heavens, and thy truth unto the clouds. Be thou exalted, O God, above the heavens: let thy glory be above all the earth. Ps. 57:1-11.

27. Preserve my life from fear of the enemy; who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words; that they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not.—But God shall shoot at them with an arrow; suddenly shall they be wounded. So shall they make their own tongue to fall upon themselves: all that see them shall flee away. Ps. 64:1, 3, 4, 7, 8.

28. Mine enemies speak against me; and they that lay wait for my soul take counsel together, saying, God hath forsaken him; persecute and take him; for there is none to deliver him.—I will go in the strength of the Lord God: I will make mention of thy righteousness, even of thine only. O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works. Now also when I am old and gray-headed, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come.—Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth. Thou shalt increase my greatness, and comfort me on every side. Ps. 71:10, 11, 16, 17, 18, 20, 21.

29. I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the Lord, which made heaven and earth. He will not suffer thy foot to be moved: he that keepeth thee will not slumber. Behold, he that keepeth Israel shall neither slumber nor sleep. The Lord is thy keeper: the Lord is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thee from all evil: he shall preserve thy soul. The Lord shall preserve thy going out and thy coming in from this time forth, and even for evermore. Ps. 121:1-8.

30. Deliver me, O Lord, from the evil man: preserve me from the violent man; which imagine mischiefs in their heart; continually are they gathered together for war. They have sharpened their tongues like a serpent: adders’ poison is under their lips. Keep me, O Lord, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings. The proud have hid a snare for me, and cords; they have spread a net by the way side; they have set nets for me. I said unto the Lord, Thou art my God: hear the voice of my supplications, O Lord. O God, the Lord, the strength of my salvation, thou hast covered my head in the day of battle. Grant not, O Lord, the desires of the wicked: further not his wicked device; lest they exalt themselves. As for the head of those that compass me about, let the mischief of their own lips cover them. Let burning coals fall upon them; let them be cast into the fire; into deep pits, that they rise not up again. Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him. I know that the Lord will maintain the cause of the afflicted, and the right of the poor. Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence. Ps. 140:1-13.

31. I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication. I poured out my complaint before him; I shewed before him my trouble. When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me. I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul. I cried unto thee, O Lord: I said, Thou art my refuge and my portion in the land of the living. Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I. Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about: for thou shalt deal bountifully with me. Ps. 142:1-7.

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Chapter XVIII

Showing How The Sorrows And Pains Of Christ Should Teach Us To Subdue The Lusts Of The Flesh.

My soul is exceeding sorrowful, even unto death.—MATT. 26:38.

The third branch of the cross of Christ consists in the unspeakable sorrow and sufferings which began at his very birth. For as his most holy human soul was filled with the light of divine knowledge and wisdom, by virtue of the personal union of his two natures, he saw all that he should experience in the future, as if it were already present; and thus his soul was, from the beginning, filled with the deepest sorrow, and suffered inward pain. He foresaw his future inconceivable and inexpressible agony of soul, and his unspeakable bodily pains. For the more delicate, pure, and innocent, the human nature in Christ was, the greater were the pain and anguish that affected him. Of this those sorrows and spiritual torments, that are wont to work upon the inmost soul, are a sufficient proof. For inasmuch as the constitution of the soul, by reason of its immortality, exceeds that of the body in worth and delicacy; so also her pains exceed those of the body in depth and acuteness. For this reason the Lord never rejoiced upon his own account, and with reference only to himself; but it was when he saw that his Heavenly Father was known and worshipped, and his divine works manifested unto the world. Hence “he rejoiced in spirit” at the return of the seventy disciples. Luke 10:21.

2. Since all those things, which he was to suffer, from his own people and countrymen, were known to him, he could not but be highly afflicted and in constant sorrow; and this was also still more the case, the more nearly he approached the time appointed for his passion. This he himself testifies, saying, “I have a baptism to be baptized with, and how am I straitened till it be accomplished!” Luke 12:50. And the time of this baptism being come, he says, “My soul is exceeding sorrowful, even unto death” (Matt. 26:38): intimating thereby the excessive and unutterable grief and anguish of spirit, that forced from him that sweat, which “was as it were great drops of blood.” Luke 22:44. And what pains he suffered besides, in his tender and sensible body, no tongue can sufficiently declare. First, because sin is an infinite and inexpressible evil. For, its full punishment and atonement could not but cause torment so exquisite, that to a mere man it had been altogether insupportable.

3. The second reason of this exquisite grief was, because he bore the sins of the world: not merely those sins which from the beginning of the world had been committed, but those also which men should become guilty of through all ages, down to the very end of the world. And, therefore, such as are the number and malignity of all sins, of all men, through all generations; such also were the pain and sorrow endured by the Lord. For which cause he prayed in Gethsemane, “O my Father, if it be possible, let this cup pass from me.” Matt. 26:39.

4. Thirdly, the sufferings of Christ were heightened by that perfect love which he bore to his heavenly Father. The greater our love is, the greater is also the grief occasioned by what interferes with it: as on the contrary, the less it is, the less are we troubled by that which thwarts it. Since, therefore, Christ loved his heavenly Father with most exalted and consummate love, his affliction must needs have been the more grievous, on account of the heinousness of sin, with which fallen men so shamefully insulted so beloved a Father. Hence the sins of the whole world, with the pains he endured for them, did not so much affect him, as the sorrow he felt on account of the indignity offered to a God, who, in his very nature, is love itself. And it was upon account of this love of the Father (which deserved all the returns of love the creature was able to make), that Christ sustained most exquisite pains, and a most ignominious death; in order that by a satisfaction proportionable to the offence, he might regain for wretched mortals that love and favor of God which they had forfeited by their offences.

5. In the fourth place, the suffering of Christ was endured on account of his perfect love to mankind. For as he died for all, and bore the sins of all, so also was he exceedingly desirous to see the object of his death accomplished, which is the salvation of all men. Hence the unbelief and impenitence of men, which hindered this love from taking effect upon sinners, caused him most grievous and bitter torments: but especially was he pained that they threw away their souls when he desired to save them. Not to mention the cruel hatred and envy, wrath and blasphemy, by which some were hurried on, even to trample on that blood which was designed to redeem them. He himself says, “Reproach hath broken my heart” (Ps. 69:20); lamenting not so much his own, as the condition of them who reproached him in so heinous a manner.

6. Fifthly: another circumstance which pierced the very heart of our Lord, was his being forsaken of God, notwithstanding he was the Son of God himself. For though it is true that God could not forsake him, who himself was God, and did not cease to be God even when he hung on the cross, when he expired, and when he was buried; yet does he complain of being forsaken by him. Ps. 22:1; Matt. 27:46. But this lamentable complaint the Lord poured out, in order to show that God withdrew from him, as a man, the support of his comfort, hiding himself for a while in this dark hour. He manifests also, by this exclamation, the extreme misery in which he then was.

7. The sixth aggravation of the anguish of Christ, was on account of his Person, for he was very God. Whence it is plain, that all the reproaches and blasphemies uttered against him were an infinite evil, as being directed against the entire Person of Christ, who was true God and man; and so he endured, both as God and man, the revilings of his enemies in his whole Person. All this left a most exquisite impression of sorrow upon his soul.

8. And, in the seventh place, who is able sufficiently to explain what pains the Lord suffered in his most innocent, most holy, most tender, and delicate body? Or who can doubt that a body most innocent, most delicate, most noble, most pure, conceived by the Holy Ghost, personally united with the divine nature, filled with the Spirit of God, and with all the fulness of the Godhead; I say, who can doubt that such a body should not feel most grievous and bitter pains, when smitten, scourged, wounded, pierced, crucified, and put to death? No words are sufficiently expressive to set forth the pain and acuteness thereof. What is all our affliction, if compared with this suffering of the Lord? We, as sinners, have justly deserved eternal death and damnation; and yet even the smallest cross is too heavy a burden for tender Christians, who do what they can to shake it off, though it is designed as wholesome medicine, to procure the health of the soul. Surely, he who is a sincere lover of Christ, can wish no other condition, of life, but such as comes up nearest to the original of the blessed life of Christ. 1 Peter 2:21. This conformity of our lives to the life of Christ we ought to account our greatest gain and dignity in this world. Let the true lover of Christ rejoice in this, that he has been thought worthy to suffer with Christ, his Head and Saviour.

9. Since, then, affliction is to be the companion of a Christian in his way to heaven, or, to use the apostle’s phrase, since he must, “through much tribulation, enter into the kingdom of God” (Acts 14:22); what cause can we assign why we should not willingly walk in the same path? For we know that the Son of God himself travelled this way before us, and by his holy example sanctified it, not having “entered into his glory but by sufferings.” Luke 24:26. And since, notwithstanding all the insults of the enemy, he entered into glory at last; we may also assure ourselves, that our affliction, which is but for a moment, shall be followed in the end by an everlasting weight of glory and happiness. 2 Cor. 4:17.

10. In fine, as the Lord did not spare himself, but devoted himself entirely to the service of others, undergoing all from no other impulse than fervent love and charity; so this love, of our Redeemer should awaken love in our souls, and never should we grow faint and weary under any affliction whatever.

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Chapter XIX

Showing How We Should Behold In The Crucified Christ, As In The Book Of Life, Both Our Sins, And Also The Displeasure, The Love, Justice, And Wisdom Of God.

And I saw in the right hand of him that sat on the throne a book written within and on the back side.—REV. 5:1.

Christ crucified is set before our eyes as a Book of Life, whence we may learn the sacred wisdom of God, which is in him eminently displayed. For the whole Scripture, the Law and all the prophets, are completely fulfilled in him by his most perfect obedience, wherein he was faithful even unto death, and suffered the most cruel torments for the sins of the world. And this perfect internal and external obedience and suffering, is that Book of Life written within and without. Rev. 5:1.

2. In the first place, the Crucified Jesus presents us with a deplorable sight of our sins, both as to their number and heinousness. By the lamentable complaint into which he burst forth, he manifested that inward anguish of soul, which he suffered for the hidden and secret sins of our hearts. In his wounded and mangled body, bleeding on the cross, he leads us to behold and read, as in a book, the malignity of those sins which we have committed by all our members, in having yielded them up to the government of lust.

3. Besides this, the devout soul may behold in Christ Crucified, the justice of God in judging sinners. There was no other means by which to remove both our sin and the punishment attending it, than this high atonement made by the Lord himself. And hence we may learn that God is so far from letting any sin go unpunished, that he will rather deliver up his most beloved Son unto death than connive at the transgression of a sinner. Rom. 4:25.

4. Hence the soul may, further, contemplate the infinite love and condescending mercy of the Heavenly Father, most wonderfully displayed in our Crucified Saviour. Rather than that we should forever perish in our wretched state, and be subject to eternal death and damnation, he would have his own Son make satisfaction for us; which we ourselves, yea, and all the other creatures besides, had never been able to perform.

5. The contemplation of Christ Crucified will, in the next place, lead us to a sight of the most gracious will, providence and fatherly care of God, as it respects the recovery of lost mankind. No opposition was so great, no difficulty so stubborn and obstinate, which he did not conquer by his beloved Son, the author of our salvation. That we might inherit everlasting joy, he left nothing untried, nor did he spare even his own Son.

6. In the same Book of Life (the Crucified Jesus), appears also the infinite wisdom of God, namely, in finding out a means of salvation, such as could never have entered into the thoughts of any creature whatever, and which, at the same time, revealed both the justice and the mercy of God. For the work of our salvation was so wisely ordered, that by manifesting the infinite mercy of God, his justice was not at all infringed; as, on the other hand, Christ by his death has so atoned for sin, that in satisfying the claims of strict justice, his infinite mercy is rendered more bright and conspicuous. And as by eating of the forbidden tree, the first Adam (Gen. 3:1), brought us under the curse; so God in his marvellous wisdom has, by the tree of the cross, taken away the curse, and restored his blessing. 1 Peter 2:24. Yea, by the unsearchable counsel of the divine wisdom, it is so brought about, that through the death of Christ, all things detained under the power of death are restored to life, death itself being destroyed at last. 1 Cor. 15:26. By his pains and torments is purchased for us eternal pleasure in heaven; by his griefs and sorrows are gained joys celestial without end. And by this wonderful work of God, though foolish in the eye of the world, he hath confounded the wisdom of the wise; and by the foolishness of God (1 Cor. 1:25), he has manifested a wisdom altogether unfathomable to men.

7. In Christ Crucified farther appears the brightest and fairest pattern of patience and meekness that was ever seen. So far was he from revenging the injuries done him, that he made intercession to his Father for his revilers, yea, even laid down his life for the sins of those who put him to death.

8. The believer discovers, moreover, in Christ the most astonishing humility, wherein he was so eminent, that he readily underwent the most ignominious death of the cross. Thus are the death and passion of Christ become to a faithful soul, redemption from hell, an avenue into paradise, a complete reconciliation with God, a victory over the devil, that great enemy of souls; a full satisfaction for sins, and in one word, an entire recovery of that original righteousness which had been lost.

9. By all this, it sufficiently appears to a Christian soul, that Christ Crucified is indeed a Book of Life, teaching nothing but the eternal and infallible truths of God. Let us then silently sit down at the feet of our Crucified Lord, who, as the great Teacher of souls, and Book of Life, will not neglect to instil into an humble heart, the lesson of a living faith, and of a holy life consequent on it; provided we desire to be not dead, but living members of his body, and to be so controlled and influenced both by his life and his death, as to produce abundant living fruits.

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Chapter XX

Of The Power And Necessity Of Prayer, In These Holy Contemplations.

I will seek him whom my soul loveth.—SONG OF SOL. 3:2.

Since the living knowledge of God and of Christ crucified, is not to be attained, unless we keep our eye constantly fixed upon the innocent and holy life of Jesus Christ our Lord; and since we cannot arrive at this elevation of mind, but by devout, humble, believing and earnest prayer; it is, therefore, highly necessary to make some further inquiry into the nature of prayer. It consists not so much in an utterance of words, as in a meditation or intercourse of the believing heart with God, and in a lifting up of the soul, and of all her faculties and powers, to our Heavenly Father. Ps. 19:14; 25:1. As it is impossible to find God without prayer, so prayer is a means for seeking and finding him. Matt. 7:7, 8.

2. And as it falls under a threefold denomination, it being either oral, internal, or supernatural (according to St. Paul: “I will pray with the spirit, and I will pray with the understanding also;” 1 Cor. 14:15); so we shall now consider each of these in order.

3. Oral prayer is an humble address to God, and an external exercise, which conducts the soul to the internal duty of prayer, and leads man into the interior recesses of his own heart; especially if the words uttered be digested in faith, and if, by attentive application, they be well pondered and considered. This often proves a means of elevating the spirit and soul so near unto God, as to enjoy with faith a truly filial intercourse with Him, our heavenly Father.

4. Internal prayer is offered up without intermission, in faith, spirit, and mind, according to the words of our Saviour: “The true worshippers shall worship the Father in spirit and in truth” (John 4: 23); also those of David: “Let the meditation of my heart be acceptable in thy sight, O Lord.” Ps. 19:14. And again: “I commune with mine own heart, and my spirit made diligent search.” Ps. 77:6. Hereby, says St. Paul (speaking of the Spirit of adoption), we cry, Abba, Father. Rom. 8:15. By this internal prayer, we are led on gradually to that which is supernatural; which, according to Tauler, “consists in a true union with God by faith; when our created spirit dissolves, as it were, and sinks away in the uncreated Spirit of God. It is then that all is transacted in a moment, which in words or deeds has been done by all the saints from the beginning of the world.” For this reason this supernatural prayer is unspeakably more excellent than that which is chiefly external; for therein the soul is by true faith so replenished with the divine love, that it can think of nothing else but of God only. Or if another thought should enter inadvertently into the heart, it proves but an occasion of trouble and sorrow; and the soul cannot be at ease till the intruding thought has again vanished. A soul that has once arrived at this happy state gives but little or no employment to the tongue: it is silent before the Lord: it panteth and thirsteth after God (Ps. 42:1, 2): it longeth, yea, even fainteth for him (Ps. 63:1; 84:2). It loves him only; it rests in him alone, not at all minding the world, nor worldly affairs. Whence it is still more and more filled with an experimental knowledge of God, and with such love and joy as no tongue is able to utter. Whatever the soul then perceives, is beyond all possibility of being expressed in words. If one should ask a soul under these contemplations: What dost thou perceive? the answer would be: A good that is above all good. What seest thou? A perfection of beauty, transcending all other beauty. What feelest thou? A joy surpassing all joys. What dost thou taste? The inexpressible delight of love. Nay, such a one would tell you that all the words that possibly could be framed, were but a shadow, and came infinitely short of the inward delight which was experienced. This is the voice of the eternal Word; this His speech to a loving soul; according to that saying of the Lord: “He that loveth me—I will manifest myself unto him.” John 14:21. Whatever is felt here, whatever is seen here, is above nature. Here voices are heard, and words perceived that are termed words of the understanding and the mind.

5. This is the school in which the soul learns to know God aright, and, as it were, to taste him. Ps. 34:8. Whilst she knows him, she loves him: and whilst she loves him, she longs for the full enjoyment of him. This is the true sign of love, to desire wholly to possess the beloved object, to be intimately united with, and altogether transformed into it.

6. This the soul now and then perceives in a glance, which lasts but for a moment, and then vanishes again; but it puts the soul upon fervent desires, to recover, if possible, that beam of heavenly joy which darted upon her, and to regain this divine taste, which so lovingly moved her. And she desires all this, in order to be more intimately united to her beloved. From this affectionate desire spring up both internal and oral prayer; the soul being fully convinced that these heavenly pleasures and visitations are to be attained only by prayer. And in all this, the wonderful wisdom of God appears, by which everything is managed in the most perfect order.

7. Thus none is permitted to attain unto mental prayer, but he who begins with that which is oral; and none can have an access to the supernatural prayer, or to a union with the highest and most delightful Good, but by mental prayer. But this highest can only be known by an experimental perception, not expressible by words.

8. And this is the cause why God so strictly, so frequently, and so earnestly enjoins prayer (Ps. 50:14); because it is a sacred pledge and bond, by which God draws us up to himself; and by elevating us into his immediate presence, detains us there a while, and unites us with himself, who is the source of all that is good. And thus we are always reminded of him; without this gracious order, we would think less frequently on him, and would not share in the gifts of his mercy.

9. If, therefore, thou desirest that thy prayer be acceptable to God, see that thou perform it not with a divided, but with a whole and entire heart. But this is not to be attained, except by frequent exercise and continual and unwearied application. Without this, thou canst not reap the fruits of prayer. On the contrary, as often as thou givest attendance to any external work, take care that thou set not thy heart wholly upon it. If thou eatest and drinkest, or attendest to any other outward affair incident to this life, see that thou bestow not thyself, that is, thy whole heart, upon it. For thy heart is to rest entirely in God alone, and closely to adhere to him by internal prayer. The more thou offerest up thyself to God by this prayer, the more will the divine light display itself in thy mind. And again, the more the knowledge of God is enlarged, the more delightful will be thy sense and perception of the highest good; the more ardent also and affectionate will be thy love to the Lord; and in fine, the more capable wilt thou be of enjoying him. The soul thus disposed will in a supernatural manner taste of a happiness so high and transcendent as infinitely to exceed all the language and expressions of men.

10. Of this threefold prayer, Jesus Christ himself has furnished us with a bright and perfect pattern, whence we may learn the nature and method of it, if we but attentively consider his manner of praying. We find that he often continued whole days and nights in prayer to God. Luke 6:12. He prayed with a fervency that made him triumph in prayer, and rejoice in spirit. Luke 10:21. He has, therefore, both by example and words, taught us the method of praying; and leaving us a pattern to follow, has commanded us to watch and pray, that we enter not into temptation. Matt. 6:9. He also most frequently recommends to us the duty of prayer (Matt. 26:41); thereby testifying that nothing was more pleasing, nothing more acceptable to him than our prayer; he having enjoined it for no other reason than to show us how entirely he loved us, and how desirous he was that by prayer we should partake of the highest and most precious good.

11. Lest, however, we should allege that so noble an effect as that which results from a due performance of prayer was not attainable by us, the Lord did not think it enough to say: “Ask,” but he has encouraged us also with a promise annexed: “And ye shall receive, that your joy may be full.” John 16:24. He moreover excites us to pray by his own example, for amid his sufferings he prayed for us, as the Evangelist records: “For being in an agony, he prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground.” Luke 22:44.

12. Set, therefore, this mirror of prayer before thine eyes, and study to persevere therein. Whenever thou feelest thyself faint and weak in prayer, then seriously advert to thy Lord Jesus Christ, who prayed not for himself, or upon his own account, but for thee and upon thy account, and thus sanctified thy prayer and blessed it, and added life and efficacy to it. Him, therefore, behold, who, though he was true God, and consequently in actual possession of all things, yet as man, obtained for thee of his Heavenly Father, all things by prayer. And hence as his whole life was a continual and uninterrupted prayer, and a perpetual longing to do the will of God: so he finished it with praying upon the cross. Luke 23:46.

13. If then thy Lord and Saviour prayed so fervently upon thy account, and was heard; surely he will not suffer thy prayers to be poured forth in vain. Did he procure all things for thee by prayer? And thinkest thou that thou canst obtain the least blessing without it? Thou knowest that without divine grace, light, and knowledge, and, in fine, without faith, not one can be saved; but it is no less plain that these and all other graces can be obtained by prayer alone. It is the Lord whom thou must entreat by fervent prayer, so as to obtain from him faith, love, hope, humility, patience, the Holy Spirit, together with the whole train of Christian virtues, which he is both able and willing to give, as well as to strengthen in thy soul. It is He alone that createth them in the heart. But as he that hath them not, cannot give them, so the Lord, whose gift they are, will not give them without being asked.

14. If then thou art truly desirous of pouring out thy soul before the Lord in fervency of spirit, there is not a more ready and effectual means of doing this than with the eyes of thy mind to behold the mirror of the most meek and humble life of Christ: to keep thy eyes attentively fixed upon the poverty, the reproach and contempt, the griefs and sorrows, and the most ignominious death of thy blessed Redeemer. Into this Book of Prayer, if thou diligently look, thy heart and mind will become inflamed with most affectionate and ardent desires. And though the devil and the flesh will not cease to assault thee with temptations on all hands, yet, by means of prayer, they shall be subdued at last.

15. Nor is the duty of prayer only stirred up and revived by the contemplation of Christ crucified, but the heart is also cleansed thereby. Without this purification of the heart by faith (Acts 15:9), our prayers will prove altogether ineffectual in the sight of God: whereas, after a sincere application to the Lord by prayer, the Spirit of God is wont to visit the heart with his gracious presence, as he descended upon the apostles, even then, when they were with one accord praying at Pentecost. Acts 2:1.

16. With reference to the temptations that are wont to attend the duty of prayer, thou must behave thyself under them as the Lord himself did. In the midst of the agony which he suffered on the mount of Olives, “he prayed the more earnestly.” Luke 22:44. Thus thy prayer shall prove at last the victory over all thy enemies. By prayer the Lord manifests himself unto his people. By prayer we learn to practise true humility; for by prayer the highest is united to the lowest; the most High God to the most humble heart. And this humility is the very channel through which abundance of divine grace is infused into the soul. The more this grace humbles man, the more grace itself gets rooted in the soul. And again, the more a soul is enriched with grace, the more she improves in humility.

17. The most considerable temptation and obstruction in prayer seems to be when God withdraws the grace of a fervent and lively devotion. And yet it is in this case that we ought the more to stir ourselves up to prayer and supplication. It is true, a prayer poured forth in a spirit of power and fervency must needs be acceptable to God; yet that which climbs up to the throne of grace in affliction, temptation, spiritual dryness, and brokenness of soul, is still more pleasing in his sight. For as the heart of a father is sooner softened into paternal tenderness, by the trembling words of a sick and languishing child, than by the strong voice of one in perfect health; so is the secret affliction, and feeble effort of a soul affected with a sense of her weakness in faith, of her poverty in spirit, and of her want of spiritual life and comfort, far more acceptable to our infinitely good God than the more vigorous petition of a soul elevated by a sense of faith and divine consolation. Only hold out patiently in these spiritual straits, and be assured that the Lord, in his own time, will certainly “restore unto thee the joy of his salvation.” Ps. 51:12.

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XXI. Of The Power Of The Noble Virtue Of Humility

Be clothed with humility; for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.—1 PET. 5:5, 6.

Without true humility all prayer is in vain. Our Lord Jesus Christ is the Book from which this noble virtue is best learned; as he is, indeed, a perfect mirror to us of all the virtues and graces. Look on his life, and thou wilt find it made up of nothing but love and humility. Look on his doctrine, and thou wilt discern it to be absolute wisdom and truth; a doctrine consisting not in words, but in a living power; and in very deed itself.

2. Now, in order that we might perfectly learn how to practise this virtue of humility, he taught it not only by words, but also by deeds and by his holy example, forasmuch as he humbled himself unto death, even the death of the cross. Phil. 2:8. Behold, then, O Christian, how this gracious virtue has its foundation, and its highest and most excellent ground, not in any angel, not in any apostle or eminent saint, but in Jesus Christ himself. And therefore he saith: “Learn of me” (Matt. 11:29), which is as if he had said: “Look ye upon me how I abase myself under all, who yet am above all. Behold, as much higher as my majesty is, so much lower is my humility: and so much dearer should this virtue be to you, as I your Lord and your God have described and delineated it in my whole life.” Observe, he saith, “Learn of me.” But what? Not to do mighty wonders, not to work signs and miracles, or show any great work of creation, but to be meek and lowly. “And if I did not teach you this with mine own example,” saith the meek Lamb of God, “ye would not believe that this virtue is so high and so noble.”

3. The humble Jesus chose to exemplify this as his concluding work: after his last supper, he took a towel and girded himself, and then “washed his disciples’ feet;” that so he might by such example implant this virtue in all that should be ever called by his name, and might most sensibly imprint it on the heart of every one to whom this Gospel should come. Wherefore he also saith: “Know ye what I have done to you?” John 13:4, 5, 12. “Do ye indeed consider what it is that I have done? Will ye remember this that I have now done to you? Will ye be ready to serve one another in the same manner? And will ye humble yourselves one to the other, and submit gladly even to the meanest offices of charity? O learn of me, by what you have at this time seen me do: for I have given you an example, that ye should do as I have done to you. Whosoever then shall forget my humility, the same shall forget a principal part both of my doctrine and my example, and shall never find rest unto his soul. Therefore let this my example be a rule for your whole lives, and let my life evermore be set before your eyes as a representation of humility.”

4. And now let us show that without humility all prayer to God is utterly vain. Humility is a bright light in the heart, in which there is at once discovered to us our own nothingness, and the high majesty and overflowing goodness of God. Hence the more any man knows himself, the more he must needs come to the knowledge of his own nothingness. For when a man sees his own emptiness, and learns that he is destitute in himself of everything that is good, he begins to pray the more earnestly for the grace and mercy of God. He pants after, and betakes himself to God, as to the origin and fountain of all good things; desiring to know him aright, to praise him, and to honor him as he should. This desire being thus begotten in him, he pours out his heart by himself, and says, “When shall I come and appear before God?” In this humility he looks at God’s majesty and greatness, as also at his superabundant love and grace. And hereupon the streams of grace flow down into such a faithful, humble soul, by prayer. And divine grace being thus communicated to the thirsty soul, there is hereby begotten in it a spirit of prayer, which ceases not to ascend in holy aspirations, and to bring down the blessings of peace and righteousness. Through such grace of God there is a descent of the Holy Spirit into the soul, whose influences thereby grow continually stronger and stronger: and the “love of God” is by this means “shed abroad in our hearts by the Holy Ghost” (Rom. 5:5), which is given to us through the prayer of humility. For when the believing soul, conscious of her own vileness, reflects upon the humiliation of the Son of God, and beholds him humbling himself so as not only to put off the form of God, that he might appear in that of man, but even to suffer the greatest of evils in this vile form, for the vilest of his creatures; by this reflection and consideration, he is not only made humble, but hence, also, in this his humility, there springs up a most noble flame of love to God, which burns more and more day by day. And in this divine flame of love, the soul, being attracted by faith to God, is hence made to love all men in God, and in Christ; as calling to mind the exceeding great love of the Godhead towards mankind; and particularly how her Heavenly Father has in Christ loved her, and called her to the participation of his goodness. When thus the soul is drawn to God, and included in his love, the consequence is this, that as to all those who are beloved by God, the soul also cannot but love in like manner as God loveth them.

5. Hence it follows, that if any good befall our neighbor, charity will rejoice; but if any evil happen to him, it will sorrow. And the humble and the charitable person, behaving himself courteously and lovingly towards his neighbor on all occasions, does not rashly judge him, if he behold his misery; much less does he behave himself haughtily and superciliously towards him, or treat him with contempt. 1 Cor. 13:4. For the soul that is truly humble, can never so put off the sense of her own misery and vileness, as to despise another, or to esteem herself better than any; for she remembers the mire out of which she herself has been delivered. And while she stands, she knows well enough that she does not stand by her own strength, but solely by the help of divine grace.

6. Humble charity judges itself in the first place, examines itself before all, and influences us to condemn ourselves rather than others: and a neighbor’s calamity will cause the soul to descend into herself, and deplore herself before God. In another’s fall, the lowly and loving soul reads her own defaults, her own sins and transgressions, her own calamity and misery.

7. Moreover, by humility a man is confirmed in the knowledge of God, and established in hope. Having a consciousness of his own ignorance, blindness, and folly, in divine matters, he gives thanks to God for the revelation of his word, and imprints it more diligently on his heart. But considering also, that as he has no knowledge of God and divine things in himself, so likewise all his own abilities are nothing before God: he is hence established in a godly hope, placing his confidence in nothing but God only.

8. Another fruit of humility is, that it renders a man acceptable to others, even in the very outward course of his life. For it avoids contentions and quarrels, and composes the whole man to gentleness and benignity. Yea, a man is conformed by means of it even to Christ himself, who says in one of the Psalms: “But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth. Thus I was as a man that heareth not, and in whose mouth are no reproofs.” Ps. 38:13, 14. Such a faithful and humble man as this is a living member of Christ, in whom Christ liveth.

9. Besides, humility brings with it true inward peace of the mind; so that he who is the possessor of it can by no miseries and calamities whatever be unduly distressed or disquieted, but may with St. Paul say: “Who shall separate us from the love of Christ?” Romans 8:35. And he is mindful always of that saying: “My grace is sufficient for thee.” 2 Cor. 12:9.

10. True humility also begets silence. He who is endued therewith, as he is sensible of his own ignorance and foolishness, will beware of speaking a great deal, or of being over-forward to teach others.

11. In short, it is impossible to enumerate how many spiritual benefits and fruits, how many heavenly treasures of virtues and graces, are comprehended in, and flow from, this most noble virtue; so that it may deservedly be regarded as a spiritual treasury. It is, therefore, not without reason, that the Son of God, our light, life, salvation, and treasure, would have us to learn it even of himself. O that this holy wish of our Lord might be fulfilled by all Christians; and that they would with all diligence learn from Him this most excellent virtue!

12. If it be asked, What is the means for acquiring this virtue, and by what way may one arrive at so great a treasure, which abounds so richly in the gifts of celestial grace? I answer, that there are two: first, ardent and devout prayer; and secondly, constant meditation on Christ crucified. Let us look earnestly to the passion and death of Christ, and let us meditate on it, as on a holy Book of life, till this root of the Christian virtues, with all which accompany it, grow up day by day in our hearts, as in a fruitful and well-cultivated soul.

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Chapter XXII

All The Works Of A True Christian Must Be Done In Humility, Or They Will, Otherwise, Become An Abomination And Idolatry.

That which is highly esteemed among men is abomination in the sight of God.—LUKE 16:15.

All works that are a well-pleasing and acceptable sacrifice to God, can proceed from true faith alone; this will not fail to beget Christian humility in the heart. The effect of this will be meekly to acknowledge that with regard to any good that may be found in us, it is wholly and solely to be ascribed to the grace of God: “Not I, but the grace of God which was with me.” 1 Cor. 15:10. He who does not do this, commits two sins: the first is, apostasy from God, by turning himself from God towards himself, that is, from the Supreme Being, towards that which is in itself nothing. The second is sacrilege, by taking to himself that honor which is due to none but God; to whom, and not to man, everything that may be called good belongs. He, therefore, that doeth not all things in humility, steals from God the glory due to him. For when God says: “I will not give my glory to another, neither my praise to graven images” (Isaiah 42:8); he shows that all glory and praise are due to him alone.

2. If, therefore, any man applaud himself, either for knowing or doing anything, verily that man takes to himself the glory which is due to God only, and is thereby an idolater of himself. For this reason, ambition is abominable idolatry: and self-love, and self-esteem, are no less than having another God before him whose name is Jehovah. For this very reason also, the devil seeks to be honored and worshipped in the world.

3. Such a vainglorious devil, covetous of honor and worship from the world, every proud and arrogant person, by thinking highly of himself, cherishes in his heart. If thou be wise, see that thou break down and destroy this idol, which is set up in thy heart. Many persons are so holy that they will not even look upon any outward images, lest they should happen to be defiled by them; not observing, at the same time, that great idol which they carry about with them in their hearts, and by which they are to such a degree defiled as to become an abomination before God. For all that is most highly esteemed by men (through self-love and ambition) is an abomination before God. Whence all who seek only their own honor, or power, or ascribe aught to themselves as their own, are idolaters. Thus the whole world lieth in idolatry; and every house has its living idols.

4. That idolatry which defiles thee, proceeds from within, even from the heart. To whatsoever thy heart inclines, in whatsoever it acquiesces and rests, and unto whatsoever it cleaves by love and inclination, whether it be good fortune, wealth, honor, power, or long life; that very thing immediately becomes an idol, and has seduced thee into the sin of idolatry. Idolatry is not any outward pollution; but that which is internal, spiritual, and springing up within. It is so that God considers it; He judges all things according to the heart; and it is so only that he looks, trying the hearts and reins (Ps. 7:9), and judging of all things according to the faith or unbelief there found by him. Whence Christ has also plainly told thee, “Where thy treasure is, there will thy heart be also” (Matt. 6:21); that is, thy God, thy rest, thy peace, thy trust will be there; and there will be thy paradise, yea, there will heaven and all things be to thee. Observe closely what that object is on which thy heart loves to dwell, for it is surely thy God, whatever its nature may be. If thy heart cleave fast to God only, then is He thy God, and blessed art thou: according as it is written: “Happy are the people whose God is the Lord.” Ps. 144:15. And again, “Delight thyself also in the Lord, and he shall give thee the desire of thy heart.” Ps. 37: 4. But if thy mind cleave to the world, then the world is thy God. And so of the rest.

5. It hence appears that there are really in the world no other idols but such as the heart of man makes for him. The devil himself is called “the god of this world” (2 Cor. 4:4), because the ungodly follow him, do his deeds, love darkness, and take pleasure in the works of the devil. And thus men make a god even of Satan.

6. Idols of wood are easily avoided, but take heed of the idols of gold. See that thou be not ensnared by these. It is no hard matter to keep from dead idols; but take heed that thou worship not living ones, and especially thyself. As soon as thou ascribest honor, skill, or power to thyself, thou settest up thyself in the place of God. This idolatry is properly struck at by God, when he says that he “will not give his glory to another.” Isa. 42:8. For whatsoever is, or is called by the name of honor and glory, is due to none but him, who is the Most High, and the most Holy One, and the sovereign and everlasting Good. Whosoever, therefore, thou art, that wouldest not make an idol of thyself, nor pollute thy works with the foulest of abominations before God, learn hence, not to ascribe to thyself honor, or glory, or praise; knowing that it is true humility to shun honor, and to account one’s self unworthy of all glory. When thou shalt do this, and shalt have mortified all ambition and self-esteem, then thou shalt be known to be dead to the world indeed. From this springs up the new man, in whom is found the most noble life of Christ; which life, he himself has described as being meekness and lowliness of heart. Matt. 11:29. He, on the contrary, is still carnal, and lives after the flesh, according to the old birth, who would be honored and greatly esteemed: because it is the nature of the carnal man to endeavor to be, or to be accounted above all others. But if any man seek to be accounted nothing of, he has a heart truly spiritual and Christian. But alas! where shall we now find the true Christians, that is, such as are willing to be slighted, and to be reputed as nothing? For, as hath been said before, it is the property of the true followers of Christ, to deny themselves, to hate themselves, to despise themselves, and to renounce all that is theirs, for his sake. Matt. 10:38; Luke 9:23. Such are indeed genuine Christians.

7. If any one should here ask of me, What then is a Christian to do, if it please God so to honor him as to give him grace and glory before the world (Ps. 84:11), as in the case of Daniel: and, since God has appointed certain distinctions among men, several orders, states, and offices; and has for that end variously distributed his gifts among them, What is the duty of a Christian, if he be advanced to some post of dignity? I answer, If this be thy lot, then render all the honor which is conferred upon thee to God again; and ascribe nothing to thyself which is the right of another, or take that to be thine which is God’s only.

8. As soon, therefore, as any honor is given thee, see that, being mindful of thy low estate, thou transfer it all to God, and keep nothing thereof to thyself. If thou neglectest to do this, and shouldest be induced to attribute anything to thyself, it is certain that thou must thereby lose divine grace, while, with a sacrilegious impiety, thou invadest that which of right belongs to God. So if thou excel others in spiritual or natural gifts, in wisdom or skill, wealth or dignity, be watchful not to take this honor to thyself; yea, let it be thy joy and delight to offer all up to God again, from a most deep and intimate devotion of thy heart. This thou wilt not fail to do, and to give that glory to Him which is due, when thou shalt glory in nothing but in Him only, according to the words of the Prophet: “Let not the wise man glory in his wisdom; neither let the mighty man glory in his might; let not the rich man glory in his riches: but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness in the earth; for in these things I delight, saith the Lord.” Jer. 9:23, 24.

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Chapter XXIII

A Man Who Does Not Perceive His Own Emptiness, And Does Not Give All The Honor To God, Commits The Greatest Of Sins, And Falls Like Satan.

Verily every man at his best state is altogether vanity.—PS. 39:5.

To the end that man may acknowledge his own vanity, he is compared by the Psalmist (Ps. 39; 144:4), to a shadow; and again in another place (Ps. 90:5), to a dream. Now what is a shadow? It is a lifeless resemblance of that thing on which it depends; and has in itself neither substance nor life, but is nothing. In like manner, man of himself has neither substance, life, strength, nor indeed any ability whatsoever; but depends on God, even as a shadow on the body, or as light on the sun.

2. Whosoever, therefore, so forgets himself as not to depend on God, who alone is all in all, “thinking himself to be something when he is nothing, he deceiveth himself.” Gal. 6:3. He falls from the true eternal and Sovereign Being into his own nothingness; from the unchangeable Good into vanity; from truth itself into a lie.

3. This is not only the greatest of sins, but of punishments also. For the more man turns from God to himself, the more he approaches extreme misery and calamity. And man by this means, even by turning himself away from God, towards his own faculties and powers, in truth punishes thereby the very sin which he commits. He is then accounted to turn himself away from God, and to forsake “the rock of his salvation” (Deut. 32:15), whenever he ascribes to himself any degree of power or strength, art or skill, wisdom, or honor, or merit, so as to be willing to be thought somebody, and to be much accounted of; when, in very deed, all these in no wise belong to man, or to any creature, but to God only. Every creature is but a mere shadow, and of itself merely nothing; even so as the life, substance, faculty, wisdom, powers, and strength which it seems to have, are not properly its own, but are God’s only.

4. Wherefore, as soon as a man ascribes all or any of these to himself, he becomes guilty of apostasy from God. Nor indeed was the devil’s apostasy aught else, but the not abiding within the bounds, duties, and properties of a creature, which has all its life, substance, and ability in God, and ought to hold the same from him, as the shadow does with respect to the body and the motion thereof. For any one, therefore, to ascribe those things to himself which are God’s; or to challenge to himself honor, glory, wisdom, or esteem (forasmuch as none of these suit a creature, but are all to be transferred to God alone, to whom they really appertain), is properly to fall like Satan. Hence God permitted him to fall, not sustaining him any longer with his grace, which was by him disowned. The same thing must befall all men who, through pride and ambition, presume to arrogate to themselves any of those things which are God’s. They are not upheld by the grace of God, who arrogantly turn themselves away from God, affecting to be as God. God alone being All in all, and moreover being the only Good, or the one Good, and the all-Good essentially; it would be most unreasonable for any creature to claim to itself aught of that which is good. Hence our blessed Lord saith, “There is none good but one, that is God” (Matt. 19:17); meaning, that he is the essential Good, and he alone is all that is good. This property of God, our Saviour was not willing to take unto himself in his state of humiliation, forasmuch as he was then held to be no more than a mere man; that thus, by his most bright example, he might instruct us that man ought not to ascribe to himself the things which are God’s.

5. When man does otherwise, he commits the greatest of all sins, and, aiming at divinity, stains himself thereby with a most nefarious sacrilege, being turned from God to himself. And as many as are in this condition, seek help, counsel, and comfort, not from God only, as they ought, but from creatures, and sometimes even from the devil himself. But what greater madness, or what worse blindness is there, than to expect good from evil, life from death, blessedness from the damned, help from the helpless, blessedness from the accursed, and light from darkness? Whereas, on the other hand, it is the highest wisdom to look for good from the source of all good, to seek life from the fountain of life, to expect blessedness from the spring of salvation, and to go for help to him who can do all things, and “with whom nothing is impossible.” Luke 1:37.

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Chapter XXIV

Of The Noble Virtue Of Love, And Of Its Power, Soundness, And Purity.

He that loveth not, knoweth not God; for God is love.—1 JOHN 4:8.

Love, says St. Paul, is the greatest of all virtues, and without it all gifts are unprofitable (1 Cor. 13:13); therefore he admonishes us, saying, “Let all your things be done with charity.” 1 Cor. 16:14. Accordingly we are to pray with charity, as our Lord says: “If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; go thy way; first be reconciled to thy brother.” Matt. 5:23, 24. And in the Lord’s Prayer, our forgiving our neighbor’s debts, or trespasses, is strictly joined to God’s forgiving ours. Matt. 6:12, 14, 15.

2. Love is, however, so singular a virtue, that a man may mistake therein as easily as in anything else. Therefore nothing ought to be looked upon with a more suspicious eye than love; for there is nothing which can so powerfully incline, force, or restrain, and so thoroughly penetrate the mind, as love. Therefore, if love be not ruled by the true light, the Holy Ghost, it precipitates the soul into a thousand calamities.

3. And this I do not say with respect to the love of evil; for this, as a diabolical thing, is by all Christians to be avoided; but I speak of that love which is betwixt God, and man, and his neighbor. Love, when not regulated by divine wisdom, can easily be deceived, misled, and thrust out of its due order, so as not to reach the true end. Many think they have the love of God in their souls, and yet have the love of the world, or their own love, nay, it may be the love of Satan.

4. Take an instance of this fact: any one that loves the Lord God only for the sake of temporal things, that he may be preserved by him from temporal misfortunes, loves himself more than God, and prefers his own welfare before God. This is called inordinate love. He ought to love God more than himself, nay, love him above all things; and all things, both good and evil days, he ought to love for the sake of God.

5. But when man prefers himself to the love of God, he surely makes himself God, by loving himself more than God; and whilst he loves not God as God, for his sake, but merely for his own private interest, he has a false and deceitful love. He that has such a love, loves all things for his own sake, for the profit and honor which he reaps from them. He loves also holy men, nay, the very word of God, for this reason only, that it may afford him a show and name of holiness, but not for the sake of that excellent Good which lies hid therein.

6. And because such a love is impure, it brings forth impure fruits, which are self-interest, self-honor, self-lust; all which are carnal and earthly, not heavenly and spiritual fruits. Thus many love great skill and learning, that they may be preferred to others, and may rule over them; not from a principle of love to God and their neighbor, but from a love to themselves, thinking thereby to gain great honors and preferments.

7. There are others also who love God that he may spare them, and not punish them for their sins in dreadful severity; nay, that he may be bountiful to them in this present time; but this, alas! is a very weak love. For these love God for their own profit, and not for his own sake, or not by reason of his being the most excellent and highest Good.

8. Others love God that he may bestow upon them many gifts in understanding and wisdom, whereby they might gain a great reputation.

9. Some also love virtue, not for the sake of virtue itself, but that they may obtain a great name, and be looked upon as brave, virtuous men, and men famous for their honesty and piety. All this is not true love, for it tends not to the right end.

10. There is often also love betwixt some persons uniting themselves by a love of their own, which increases in them so much that they are pleased with everything done by him whom they love. For love always follows its beloved, and cleaves wholly unto him. And thereby one is often involved and drawn aside into evil; or even the lover himself allures his beloved to it, because he knows that so it pleases him; and by this false and deceitful love he is hindered from prayer and all other Christian virtues.

11. Therefore it is highly necessary that our love should be guided and ruled by the Holy Spirit, and by our meditations on the whole life of Christ and his holy sufferings, out of which nothing but pure love shines forth. He loved God purely, above all things, and not himself. He loved man with a pure, undefiled love, and not himself. He did and spake nothing for his own sake, but all for ours. Whatsoever he did and spoke was for our benefit; he was not profited by it, but we were. All his pains and labors, nay; his greatest torments and afflictions, were not too hard or heavy for him, that we might be benefited and saved thereby; nay, his very cross was joy unto him, that he might fulfil the will of God his Father.

12. That is a pure, undefiled love for which nothing is too difficult, which complains of nothing, nay, which spares not itself, but gives itself for the beloved’s sake, even unto death. Whatsoever crosses and sufferings God sends, this love regards as good. It sees that it is the holy will of God, and therefore it would rather suffer much more for the same, and is very well contented with everything that God willeth; for it knows that God orders all things right and well.

13. And as love unites itself to the beloved, it learns also his manners, follows him for his love’s sake, and does that which is well-pleasing unto him: so he that loves Christ rightly learns of him his manner of life and his virtues, for he knows it is well-pleasing unto him. He conforms himself to his image, and remains all his life under the yoke and cross of Christ, even as Christ, during his whole life, bore the cross of poverty, contempt, and pains. And although no man in this frail state can attain unto perfect love, yet every Christian is to labor, that his love be not false, but as pure as possible, according to what St. Paul says, “Love out of a pure heart, and of a good conscience, and of faith unfeigned.” 1 Tim. 1:5.

14. This pure love, derived from Christ and the Holy Ghost, works in man every good thing, and is never idle. It is its joy to do good, for it can do nothing else; even as the Lord God says, “I will rejoice over them to do them good.” Jer. 32:41. Why? Because God is love itself, which can do nothing else but that which it is in its own being. And this is a sign of pure and true love. For this love does not say, “I am not obliged to do this or that;” but where it has no law, there it is a law unto itself, only that it may do much good; for otherwise love would not continue to be love.

15. Hence it is plain why God Almighty is never weary of doing good; and why he is that infinite Good which never ceases to be. He is everlasting love, which cannot desist from doing good, or else he would cease to be love. Therefore, even when he punishes and chastises, he draws all good out of evil, directing it to a good end, even to our salvation.

16. This pure love of God causes us to pray aright. For as a friend has his friend at his disposal in all things, so also such a lover of God is a friend of God, and obtains from him that for which he prays. Therefore, because Lazarus’s sister knew the Lord Jesus to be not only a friend, but also the Son of God, she said, “I know that even now whatsoever thou wilt ask of God, God will give it thee” (John 11:22); and because Mary loved Jesus, she was heard by the Lord, and he restored her brother unto her. Of such a love as obtains from God all things, holy David saith, “Delight thyself also in the Lord, and he shall give thee the desires of thine heart.” Ps. 37:4.

17. But in order that thou mayest have a characteristic mark of this love, observe these four properties of true love. 1. Love submits itself to the will of the beloved. 2. True love abandons all friendship which is contrary to its beloved. 3. One friend reveals his heart unto the other. 4. A true lover endeavors to be made conformable to his beloved, in his manners, and in all his life. Is the beloved poor, the lover will be poor with him. Is the beloved despised, the lover also bears his contempt. Is he sick, the lover is sick too. Thus love makes an equality between them, so that they have the same prosperity and adversity. For there must be such a communion between the lover and the beloved, as that each of them shall be made partaker of the other’s good as well as ill. This, then, is not only a communion, but a union or uniting of two minds like each other, and of two hearts which are alike.

18. After such a manner our Lord Jesus Christ is become our Friend. For, 1. His love submitted itself to the will of man, and was obedient unto the cross: nay, for the sake of man he submitted his will to every one, even to his enemies. 2. He neglected all other friendship that he could have had in the world; nay, he even forgot himself, and spared not his own body and life for our sakes. 3. He revealed in his Gospel, his heart unto us; therefore he says, “Henceforth I call you not servants; but I have called you friends; for all things that I have heard of my Father, I have made known unto you.” John 15:15. 4. He was made alike unto us in all things, sin only excepted. Phil. 2:7. He became poor as we are, and mortal even as we.

19. If now we will be his true lovers, we must also do all these things. And seeing he was made like unto us in all things, and in all our misery, why would not we strive to be made like unto Him? If we thus love him, we shall obtain from him all things by prayer, according to his saying, “Unto him that loveth me, I will manifest myself.” John 14:21. O what a friendly and delightful manifestation in the heart is there, when we experience heavenly joy, wisdom, and understanding! Here is the only right way to acquire understanding and wisdom, which are so highly praised by king Solomon in the Proverbs.

20. We are, therefore, naturally led to the conclusion, that genuine prayer cannot be offered without love.

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