12. It was not without cause, therefore, that St. Paul preferred the love

of Christ to all other knowledge or science: and with him we ought to pray

that we may experimentally “know this love of Christ which passeth

knowledge” (Eph. 3:19), that so we may thereby be “filled with all the

fulness of God.” Now there is no man that has the love of Christ in him,

but he must necessarily also love the humility and meekness of Christ, and

from sincere love to him readily embrace them. By this means he is still

more and more enlightened, and day by day transformed into the image of

Christ, “as from glory to glory.” 2 Cor. 3:18. And the reason of this is

evident; for God delights to give grace to the humble (1 Peter 5:5), as

the Scripture tells us: agreeably to what St. Bernard says, “The rivers of

grace flow downwards, not upwards.” They visit and refresh the valley, but

will not rest upon mountains, or upon anything that is high and lifted up.

How should then the grace of the light and knowledge of God come to a man

that walks not in the humble and holy light of Christ, but in the way of

Lucifer? For if there be any faith in us, and if this be attended with

suitable fruits and practice, it will not leave us “barren and unfruitful

in the knowledge of our Lord Jesus Christ.” 2 Peter 1:8. In an humble soul

Christ lives, and then also his Spirit rests upon it (the spirit of wisdom

and of understanding, the spirit of counsel and might, the spirit of

knowledge and of the fear of the Lord), as truly as it rested upon Christ

himself. For in whomsoever the light and the life of Christ dwell, in him

is also Christ himself, who is the very light and life of a Christian. And

this also is the reason that the gifts and graces of the divine Spirit

rest upon a true Christian, as well as upon Christ himself, according to

the prophecy of Isaiah. Ch. 11:1-3.

13. Hence St. Peter, speaking to the Jews, exhorts them to repent (or to

be renewed in their minds): “and ye shall,” says he, “receive the gift of

the Holy Ghost.” Acts 2:38. Whence it plainly appears, that those who are

in a state of faith and repentance, are the only men duly prepared for

receiving the divine Spirit, the true enlightener of hearts.

14. Whoever, therefore, desires to be delivered from the blindness of his

heart, and from eternal darkness, yea, from the devil himself, let him

faithfully follow Christ in true faith, in unfeigned conversion, and in a

thorough newness of life. The nearer we are to Christ, the nearer we are

to the eternal light; the more closely we adhere to unbelief, the more we

adhere to darkness and to the devil himself. For even as Christ, faith,

and all the virtues, are nearly allied and belong together, so in like

manner, are the devil, unbelief, and all the vices, and works of darkness,

so nearly combined, as to render it impossible to conceive of one without

the other.

15. Consider the apostles of the Lord. They followed their Master in

faith, in contempt of the world, denying themselves, in renouncing their

possessions, and in living together in unity of the Spirit. By this means

they were enlightened from above, and filled with the Holy Ghost. Acts

2:1, etc. With these terms the rich young man in the Gospel being

unwilling to comply, he continued shut up in the darkness of the world,

and was not enlightened unto eternal life. Luke 18:23. For “if any man

love the world, the love of the Father is not in him.” 1 John 2:15. And

“he that hateth his brother is in darkness, and knoweth not whither he

goeth: because that darkness hath blinded his eyes.” 1 John 2:11.

16. All the sermons of Tauler refer to this subject. He makes it appear,

that without the sincere exercise of faith, without a serious course of

mortification, without self-denial, without a narrow search into one’s own

heart, and without the inward, calm sabbath of the soul, no man can obtain

or enjoy the divine light.

17. In short, in proportion as the works of darkness are destroyed in a

man by the Spirit of God, in that proportion is he illuminated; and again,

in the same degree as the corrupt nature, the flesh, and the world, pride,

and the lust of the eyes, domineer in a man, in that degree darkness is

left in him, and the less of grace, of light, of the Spirit of God and of

Christ, is he possessed of. Therefore it remains, that without unfeigned

repentance, and a _daily_ repentance, no man can be truly enlightened from

above.

18. Whoever yields too much to one sin, undoubtedly opens a door to many

others. Sin never comes alone, but, like a noxious weed, spreads itself on

every side, and gains more ground every day. And as the darkness becomes

greater accordingly as the sun retires, so as the holy life of Christ

departs from us, the darkness and sin increase, till at length the man is

swallowed up in eternal darkness. On the contrary, if a man devote himself

to the practice of one virtue, he gains thereby an opportunity of

practising all the rest in time, and cannot but daily proceed from one to

another. This admirable connection is represented by St. Peter as a chain,

in which all the rings are linked together, and none is suffered to

separate from another. “Add,” he says, “to your faith, virtue; and to

virtue, knowledge; and to knowledge, temperance; and to temperance,

patience; and to patience, godliness; and to godliness, brotherly

kindness; and to brotherly kindness, charity;” superadding one virtue

continually to another, and crowning all at last with this promise: “If

these things be in you and abound, they make you that ye shall neither be

barren nor unfruitful in the knowledge of our Lord Jesus Christ.” 2 Peter

1:5-8. To sum up all in a few words: Whoever is not earnestly bent on the

exercise of such heavenly virtues as these, certainly knows not Christ,

and is void of all saving knowledge: whereas, if a man by faith grow in

virtue, he also grows in Christ himself. On the contrary, the wrathful,

the covetous, the proud, the impatient, do not grow in Christ, but in the

devil.

19. It is the apostle’s command, that we should grow up “unto a perfect

man.” Eph. 4:13. As a child gradually grows up to the stature of a perfect

man, so a Christian ought daily to grow in the practice of faith and

virtue, till he become a perfect man in Christ. But “he that lacketh these

things is blind, and cannot see afar off, and hath forgotten that he was

purged from his old sins.” 2 Pet. 1:9. As if the apostle had said: Christ

by his death has indeed taken away our sins, and blotted them out; not

that we should continue in the service of sin, but that, dying to sin, and

living to Christ, we should show forth the fructifying power of the death

of Christ. Without this order practically applied to the mind, it is

manifest, that the purging away of our old sins, and the atonement made

for them, can profit us nothing. Our sin is never forgiven until we

entirely quit it, repent of it, and embrace Christ with an unfeigned

belief. If we preserve but one sin alive, the mortifying of all the rest,

if that were possible, would avail nothing; but we should be condemned to

eternal death, without any hope of expiation or forgiveness. Thus, a man

may be damned for the sin of wrath alone; whereas, if he had seriously

corrected and quitted it, he would have obtained pardon not only for that,

but even for other sins of which he stood guilty. But neglecting to do

this, he is one of those that are “blind,” and “he forgets that he was

purged from his old sins!” 2 Pet. 1:9.

20. By this we are given to understand the necessity of repentance, and a

thorough change of life: for although Christ died for our sins, and

abolished them with the price of his blood, yet can we never partake of

that merit, unless we _repent_. Without repentance this precious blood

profits nothing. And though every man has a promise of pardon for his sin

through the merit of Christ, yet that promise belongs not to the

unbeliever, nor to the impenitent, but to those only who truly repent and

reform their lives. Those sins shall not be remitted, which a man will not

leave; but those only which he is willing to quit, and for which he

heartily grieves. And here the word of the Lord is verified, “The poor

have the Gospel preached to them;” that is, remission of sin, and life

everlasting consequent upon it. Matt. 11:5. Let us suppose a man, who, for

many years, has been the servant of covetousness, after the example of

Zaccheus; or of lust, as Mary Magdalene; or of wrath and revenge, as Esau.

Let us also suppose that this man, as soon as he heard that either these

sins were to be entirely left, or that the death and blood of Christ would

else profit him nothing, becomes a true suppliant to God, and cries out to

him: “Oh God! how am I grieved for this! O Lord, be merciful, be

merciful!” and then forms a new resolution, desists from his sin, craves

pardon and grace, and believes in Christ. Then all his former offences

are, of grace, freely remitted to him. No merit of his own is regarded,

but solely the death and the blood of Christ shed for him. This is the

only way in which a returning sinner is to obtain mercy. Whereas, he that

does not fully resolve to abandon his former sins, his covetousness,

wrath, usury, pride, lust, etc., will hope forever in vain for a remission

of sin, being condemned to everlasting confusion and anguish. He shall be

obliged to satisfy for himself the justice of God, and yet will never be

able to perform it. On earth he was destitute of that faith which purifies

the heart (Acts 15:9); and so his sin and lust, which have not been

mortified here, shall forever torment him there. It is for this reason,

that St. Paul so earnestly inculcates, “that they which do such things,

shall not inherit the kingdom of God.” Gal. 5:21. And therefore either the

loss of this heavenly kingdom must certainly follow, or the narrow way of

_self-denial_ must be heartily chosen.

21. Wherever this unfeigned conversion to, and faith in, God, are wrought

in the soul, there pardon and divine grace are freely bestowed. And where

these are, there is Christ also; without whom no grace can be obtained.

Where Christ is, there are likewise his precious merit, and the full

ransom which he has paid for our sins, and which is appropriated to the

penitent soul. Again, where these are, there is righteousness; and with

righteousness, is peace; and with peace, sweet serenity of conscience. It

is then, that righteousness and peace kiss each other in the soul. Ps.

85:10. This clearness of conscience is attended with the Spirit of God

himself; who being a Spirit of joy, will surely pour forth the “oil of

gladness” (Heb. 1:9), and quicken the soul with a foretaste of life

eternal itself, which shall be joy and glory without end.

22. This is that light of eternal life, that eternally triumphant joy,

with which those only are crowned that live in Christ, and exercise daily

repentance. This is the beginning of a spiritual life, as the death of

Christ is the basis and foundation on which it is raised. On the contrary,

where there is no repentance, there is no pardon of sin; where there is no

inward remorse or spiritual sorrow, there grace cannot have a place. Where

these are wanting, there Christ himself is wanting, together with the

whole extent of his merits and satisfaction, be the pretences of the

_false_ Christian ever so fair and specious. Where this satisfaction is

not thoroughly applied to the soul, there is no righteousness, and

consequently no peace, no good conscience, no comfort. Where there is no

comfort of heart, there is no Holy Ghost, no joy, no calmness of mind, and

no life eternal; but death, hell, condemnation, and everlasting darkness.

23. Behold, O man! how true it is, that none of those who refuse to follow

Christ in their lives, by an unfeigned repentance, can ever get rid of the

blindness of their hearts, and of everlasting darkness.

Chapter XXXVIII.

Showing That An Unchristian Life Leads To False Doctrine, Hardness Of

Heart, And Blindness; Also, Treating Of The Eternal Election Of Grace.

_Yet a little while is the light with you. Walk while ye have the

light, lest darkness come upon you: for he that walketh in

darkness knoweth not whither he goeth_.—JOHN 12:35.

Since Christ, and faith in him are denied, and almost wholly extirpated by

an ungodly life, what shall his doctrine profit us? For his doctrine, with

the Word and Sacraments, is delivered to us for no other end, than that it

be inwardly digested, and converted, as it were, into our very life and

spirit. As from a good seed springs up good fruit, so from the Word and

Sacraments should spring up within us the noble life of regeneration, or

the new birth; the new, holy, and spiritual man; or, to speak all in one

word, a true and real Christian. For he that is a Christian, must needs be

born again of the Spirit, the Word, and the Sacraments, and believe and

live in Christ, as in the primary principle of the life of grace. As

certainly as a child is begotten by his father, so truly must the

Christian be begotten of God and of Christ, through faith. James 1:18; 1

Peter 1:23; John 3:3, 5; Titus 3:5.

2. When, therefore, we do not resolve to strive against the depraved bent

of our flesh, and to digest the doctrine of Christ into our life and

nature; nay, when we contradict the _Christian_ doctrine by an

_anti-Christian_ life, by irreligion and profaneness; is it not plain that

we are not begotten of God, nor born of Christ? What will Christ’s

_doctrine_ profit us, when we are sure that our _life_ does not correspond

with it at all? Will our vain boasts of the light of the Gospel do any

good, when we evidently walk in darkness? It is on this account that the

light deservedly retires from us, and the world begins to be overspread

with darkness and false doctrines, with errors and with seducing spirits.

And that we might beware of these, our blessed Saviour hath left us this

warning: “While ye have the light, walk in the light, lest darkness come

upon you” (John 12:35); that is, lest ye be led away into all kinds of

errors and delusions, into blindness and hardness of heart, into darkness

and prejudices, which indispose the mind for the very reception of the

light of the Gospel. This was the case with Pharaoh, the Jews, and also of

Julian the Apostate; who, being in the end convicted by the reproaches of

his own conscience, exclaimed openly, and to his own confusion, that

Christ both lived and reigned, and was both Lord and God; saying, “Thou

hast overcome, O Galilean; thou hast overcome.” It would have been better

for him to have said, “Lord, have mercy upon me!” But, alas! this was

entirely out of his reach, in consequence of the hardness of his heart,

contracted by an uninterrupted course of sinning, and by having rejected

and despised the mercy of Christ.

3. This hardness of heart, is that terrible darkness which, in the end,

overtakes all such as refuse to walk in the light whilst they have it. It

is the just punishment inflicted on those that blaspheme the truth, as

Pharaoh did, when he asked: “Who is the Lord, that I should obey his

voice, to let Israel go? I know not the Lord.” Exodus 5:2. Therefore it

was but just that he should the more grievously feel the overruling power

of God, by being made an example to the whole world, and a lasting

monument of the indignation of the Lord, and of the weakness of men who

vainly presume to oppose him.

4. In like manner were the Jews of old struck with blindness and hardness

of heart, when they refused to hearken to the voice of the Lord, having

been warned by Moses long before, that this would certainly come to pass.

“The Lord,” says he, “shall smite thee with madness, and blindness, and

astonishment of heart.” Deut. 28:28. This actually did befall them, as may

be seen, Isaiah, chap. 6:9-12. Whereby it is manifest, that such hardness

of heart is the most righteous punishment of unbelief, of contempt of God,

and the heavenly truth declared by him; according to the words of St.

Paul: “With all deceivableness of unrighteousness in them that perish;

because they received not the love of the truth, that they might be saved.

And for this cause, God shall send them strong delusion, that they should

believe a lie.” 2 Thess. 2:10, 11. Whence it plainly appears, why God is

used to strike men with such terrible blindness and hardness of heart;

namely, because they “receive not the love of the truth.”

5. And, indeed, the man from whom God takes away his offered grace, is

surely most wretched and miserable; neither can he of himself at any time

return into the right way. As a proof of this, we have the examples of

Pharaoh and Julian. He from whom the Lord removes his light, must of

necessity live in darkness. God removes it, however, from those only who

refuse to walk in it; _neither does he take his grace from any, but from

those that boldly reject it_.

6. It is in this sense that the words of St. Paul are to be taken: “ ‘I

will have mercy (saith he) on whom I will have mercy.’ Therefore hath he

mercy on whom he will have mercy; and whom he will he hardeneth.” Rom.

9:15, 18. But truly the Lord hath pity on all them who freely receive his

mercy; as, on the contrary, he hardeneth those that reject and blaspheme

the offer of his grace. And it is this wilful resistance for which St.

Paul reproves the Jews: “It was necessary,” says he, “that the word of God

should first have been spoken to you; but seeing ye put it from you, and

judge yourselves unworthy of everlasting life, lo, we turn to the

Gentiles.” “And when the Gentiles heard this, they were glad, and

glorified the word of the Lord: and as many as were ordained to eternal

life, believed” (Acts 13:46, 48): that is, as many as did not resist and

obstinately cast away the word of grace, as the means of faith. It was

because the Jews were guilty of this, that they could not believe: for the

Lord hath not ordained any one to eternal salvation, who disdainfully

rejects his word, and proves disobedient to the offer of his grace.

7. The ordination to life eternal, or the election of grace (Rom. 11:5),

is fully brought to pass in Jesus Christ, with this promise annexed, that

God offers his grace to all by the Gospel; those who receive it are

ordained to eternal life; and whosoever reject it thereby “judge

themselves unworthy of eternal life,” as St. Paul expresses it. That is,

by their own fault they make themselves unworthy of that blessing, and

debar themselves from that universal grace which is displayed in the

Gospel; and so putting their own names out of the book of life, which is

Christ, they resist the good work of God by their own contumacy, and,

consequently, cannot obtain that true saving faith, which the Word begets.

8. And here let us not deceive ourselves, by vainly supposing that they

only reject the word of God, who do not outwardly embrace the faith and

doctrine of Christ (such as Mahometans and Jews); and that those who

profess the Christian faith, and adhere to the doctrine of the Gospel,

cannot possibly be deemed wilful despisers of the offer of mercy. Certain

it is, that all who will not follow the footsteps of Christ, nor take his

life upon them, nor walk in the light, fall under this heavy charge. And

for this cause God is moved to take from them the light of his word, and

of pure doctrine. “I,” saith Christ, “am the light of the world: he that

followeth me, shall not walk in darkness, but shall have the light of

life.” John 8:12.

9. Hence we learn that whoever follows the example of Christ, and lives

his life, shall be in no danger of being misled by any delusion and error.

He shall also escape that blindness and hardness of heart, which an empty

confessor of the Christian faith draws upon himself. Consider here, on the

one hand, the many proud, noble, learned, ingenious, and mighty men of

this world; and, on the other, the errors, blindness, and delusions, into

which they are plunged. Truly, those delusions arise from no other source,

than because men do not live in Christ, but are averse to the imitation of

his holy life; and therefore cannot have the light of life.

10. From the same source also proceed those “workings of Satan,” and those

“strong delusions,” together with all the “lying wonders” mentioned by St.

Paul (2 Thess. 2:9-11), and which more and more increase upon us, because

the world is not willing to follow Christ, and by this means, to be

preserved from delusion and error. “For what communion hath light with

darkness? and what concord (therefore) hath Christ with Belial?” 2 Cor.

6:14, 15. That is to say, Purity of doctrine, and divine knowledge, cannot

remain with those that live in the devil, in darkness, in pride, in

covetousness, and filthy pleasure. How should the pure doctrine dwell with

those who exhibit impurity of life and manners? Nothing, certainly, can be

more irreconcilable, than purity of doctrine and an impure life.

11. If, therefore, we would preserve pure doctrine, we must be wholly

changed in our minds, and have no part with the world, and with

unchristian actions. We must “awake” (Eph. 5:14) from the lethargy of sin,

and shake off the works of darkness, that so Christ may enlighten us again

with the light of true faith. Whence it is plain, that whosoever does not

follow the footsteps of Christ, nor imitate him in his love, humility,

meekness, patience, and obedience, he must necessarily be deceived, and

stray from the knowledge of God; since he does not walk in the way which

leads to truth.

12. On the contrary, if we but lived in Christ, if we walked in his love

and humility, and directed all our endeavors and studies purely to this

_one object_, that the flesh be mortified, and the life of Christ raised

within us; that through him we might overcome ourselves, and triumph over

the flesh, the world, and the devil; if this were but once effected, there

would then remain very little contention and strife about the doctrine,

and heresies would of themselves fall to the ground.

13. We have an example of most strange delusion in Ahab, who, on account

of his wicked and tyrannical life, was seduced by four hundred false

prophets. 1 Kings 22. It was by their encouragement that he undertook that

fatal expedition against the Syrians, in contempt of the true prophet

Micaiah, who positively foretold his death in that battle. But being led

by a false light, he rejected the truth, and gave credit to lying

prophets, who prophesied nothing but peace and prosperity to him. Hence

the justice of God met him, according to the word of the true prophet, and

by due desert the dogs licked his blood.

14. In this is verified the word of St. Paul: “The god of this world hath

blinded the minds of them which believe not, lest the light of the

glorious gospel of Christ should shine unto them.” 2 Cor. 4:4. And is not

the same judgment threatened against all hypocrites, who boast of Christ

and his doctrine, but deny him in their life and actions? For thus saith

the Lord through the prophet: “Forasmuch as this people draw near me with

their mouth, and with their lips do honor me, but have removed their heart

far from me; therefore the wisdom of their wise men shall perish, and the

understanding of their prudent men shall be hid.” Isa. 29:13, 14.

Concerning the prophets in particular, the Lord has plainly declared, that

he has “covered the prophets, the rulers, and seers.” Hence the vision

shall become as a “sealed book,” etc. Verse 10, 11. And as for the Jews

themselves, the apostle has told us, that there is a “vail upon their

heart,” preventing their eyes from beholding the true Messiah; which,

however, shall be “taken away when they turn to the Lord.” 2 Cor. 3:15,

16.

Chapter XXXIX.

Showing That The Purity Of The Doctrine Of The Divine Word Is Maintained

Not Only By Discussions And Publications, But Also By True Repentance And

Holiness Of Life.

_Hold fast the form of sound words, which thou hast heard of me,

in faith and love which is in Christ Jesus. That good thing which

was committed unto thee, keep by the Holy Ghost which dwelleth in

us._—2 TIM. 1:13, 14.

It is very necessary, that the purity of doctrine, and the truth of the

holy Christian faith, should be maintained and defended against all false

teachers. For this we have the example of the holy prophets, who, with

great zeal, preached against false and idolatrous prophets under the old

law; of the Son of God, who sharply disputed against the Pharisees and

scribes at Jerusalem; of St. John, the Evangelist, who wrote his Gospel

against the heretical Ebionites and Cerinthus, and the Revelation (chap.

2:6, 15), against the false church of the Nicolaitans and others.

2. Thus, too, St. Paul vigorously defended the doctrine of justification

by faith (Rom. 3:20, etc.), of good works (2 Cor. 9:8, etc.), of the

resurrection of the dead (1 Cor. 15:1, etc.), of Christian liberty (1 Cor.

9; 10—Gal. 5:1, etc.), etc., against certain false apostles who had

intruded into the Church. We have, further, the example of the holy

bishops and fathers of the primitive church, who, following the example

set them by the apostles, strenuously opposed in their public

controversial writings, the Pagan superstitions, and the heresies of those

times. Nay, for the same purpose General Councils were gathered by the

Christian emperors, who condemned the chief heretics that infested the

church at that time; such as the Arians, Macedonians, Nestorians, and

Eutychians; not to mention the example of Martin Luther, by whose

polemical books and writings, the papacy, and other sects, have in these

latter days been successfully assailed.

3. It remains, therefore, that preaching, writing, and disputation against

heretics, must be continued, to the preserving of the purity of doctrine,

and of true religion. For this reason, the apostle will also have “a

bishop to be able both to exhort and convince the gainsayers.” Titus 1:9.

Though this in itself is both lawful and commendable, yet it has so fallen

out by the abuse of it, that disputations and controversies are increased

to such an extent in these days, that the Christian life, true repentance,

love, and godliness, are, as it were forgotten; as if the sum and

substance of the Christian religion consisted in arguing, and writing

books of controversy, rather than in that unfeigned holiness of life, and

purity of manners, which the Gospel requires.

4. For consider the examples of the holy Prophets and Apostles, as also of

the Son of God himself. They did not barely dispute against false prophets

and apostles, and the superstitions maintained by them; but also with

great zeal and vigor exhorted to true repentance, and a holy life. Their

sermons were accompanied with power and energy; and they made it appear,

that by wickedness and impenitence, true religion and worship were

destroyed, the Church laid waste, and kingdoms and countries visited with

the plague, war, and famine. And all this exactly came to pass even as

they said. Of this complexion is that declaration of the Prophet, where he

denounces to the Jews, “that because the vineyard of the Lord did not

bring forth grapes, but wild grapes, the Lord had decreed to lay it

waste.” Isaiah 5:4, 6. Whence it appears, that impiety is the cause, why

God takes away his Word from us. And does not the Lord speak to the same

effect, in the words recorded by St. John? “Walk while ye have the light,

lest darkness come upon you.” John 12:35. But what is it to walk in the

light, except it be to imitate Christ in his life, and to have the same

mind which was in him? And what does the Lord intimate by the “darkness

coming upon us,” but the loss of the Gospel, and of the purity of the

Christian doctrine? All this may abundantly convince us, that without

repentance and holiness of life, no soul can be illuminated with the

saving light of the Gospel. For the Holy Ghost, who is the true

enlightener of hearts, flees from the ungodly, and chooses holy souls

only, to make them friends of God. And if the beginning of wisdom is the

fear of God (Ps. 111:10), who can doubt that impiety and carnal security

are the beginning of folly, ignorance, and blindness?

5. The true knowledge of Christ, and profession of his doctrine, consist

not in words only, but in deeds and a holy life, as St. Paul says: “They

profess that they know God; but in works they deny him, being abominable,

and disobedient, and unto every good work reprobate.” Titus 1:16. And

again; “They have a form of godliness, but deny the power thereof.” 2 Tim.

3:5. By this we are taught, that Christ and his Gospel are denied by a

wicked life, as well as by words; and that he has not the true knowledge

of Christ, who puts it not into practice. A man who never tasted in his

heart the humility, meekness, patience, and love of Christ, cannot know

Christ himself; and, consequently, in the time of trouble, cannot freely

confess him. Whoever confesses the doctrine of Christ, and rejects him in

his life, confesses him only in part; and whoever preaches the doctrine of

Christ without his life, preaches Christ only in part. The world abounds

with books of controversy, written in defence of the _doctrine_, but very

few living books are extant concerning a Christian _life_. Now what is

doctrine without life, but a tree without fruit? Or how should he follow

the doctrine of Christ, who refuses to follow him in his life? For the sum

and substance of the doctrine of Jesus Christ is “charity, out of a pure

heart, and of a good conscience, and of faith unfeigned.” 1 Tim. 1:5. But

we live in an age, wherein there is so vast a number of disputants and

reasoners in matters of doctrine, that one would think they had nothing

more at heart than the promotion of religion and piety: whereas, upon a

closer search, they are found to be inwardly full of malice and pride,

envy and avarice. For this reason the apostle hath joined together _faith_

and _love_, when he commands us to “hold fast the form of sound words.” 2

Tim. 1:13. _Life_ and _doctrine_, as he intends to show, must go hand in

hand together, and never be put asunder in the great work of salvation.

6. Though we do not in the slightest degree affirm, that by our own

efforts and piety, eternal life is obtained (for “we are kept by the power

of God through faith unto salvation,” 1 Pet. 1:5): yet it is certain, that

by an ungodly life, the Spirit of God, with all his gifts, is banished;

amongst which gifts, faith, knowledge, understanding, and wisdom, are not

the least. Therefore it follows again, that without a holy life, purity of

doctrine cannot be preserved; and that the wicked who will not follow

Christ in his life, cannot be enlightened with the true light of the

Gospel. On the contrary, those that walk in the light, that is, who

persevere in the blessed footsteps of Christ, are illuminated by the true

light (John 1:9), which is Christ, and are hereby preserved from the

danger of delusions and errors. To this effect, that holy and enlightened

writer, Tauler, has said: “As soon as a man dedicates and yields himself

up to God, and denies his own will and flesh, then immediately the good

Spirit of God begins to illuminate him, and to endue him with solid and

sound knowledge; because this man truly keeps in his heart the true

spiritual sabbath, and rests from all sinful lusts, and from his own will

and works.” This sentence is to be understood of the state after

conversion, and of daily illumination and growth in divine gifts and

graces.

7. Not without cause, then, doth the Lord say, “I am the way, and the

truth, and the life.” John 14:6. He calls himself the way, as showing the

way unto us. And how did he show it? Truly, not in his doctrine only, but

also in his most holy life. This life of our blessed Redeemer consisted in

a true and unfeigned devotedness to God, leading us in the way to truth

and to life, as the substance of our whole religion, and the summary of

all the commandments of God. This book of life contains in it many great

and arduous lessons, to learn which were sufficient to take up our whole

time. Here is inculcated the exercise of true repentance, and of that

living practical faith which attends it; here the practice of love, hope,

meekness, patience, and humility, are to be studied; here the duty of

prayer, and of the fear of God, is explained: all which taken together,

make up the whole life of Christ, set us as a pattern to follow. This is

that “strait gate,” and that “narrow way,” which few can find. Matt. 7:14.

This is the book of life, which but few read, though all things are

comprised in it which a Christian ought to know and to practise; so that

we shall need no other book in order to our eternal salvation. Here is the

reason why also the Holy Scripture is contained in a few books, that it

might appear that Christianity does not consist in a multitude of volumes,

but in a living faith, and in a serious imitation of Christ. For the wise

man says: “Of making many books there is no end; and much study is a

weariness of the flesh.” Wherefore, let us hear the conclusion of the

whole matter: “Fear God, and keep his commandments.” Eccles. 12:12, 13.

8. We are told in the parable, that the devil, when men are asleep, cometh

and soweth tares among the wheat, and goeth his way. Matt. 13:25. This

teaches us, that when men lay aside the works of repentance, and indulge

themselves in the sleep of sin, of carnal security, of love of the world,

and of temporal care and concerns; then the devil gradually scatters his

seed of false doctrine in the field of pride (Gen. 3:5): whence arise

various sects, schisms, and heresies. For by the sin of pride both angels

and men lost the true light with which they were at first endued. Pride is

the original source of all delusions and errors, which have been most

unhappily brought into the world. If Satan, and Adam, the first man, had

continued in a state of humility, as did Christ when he conversed among

men, then never had any error or temptation invaded this world. But now

there is no other means for our recovery left, except that which is taught

by St. Paul: “Awake, thou that sleepest, and Christ shall give thee light”

(Eph. 5:14): convincing us thereby, that no man can be divinely

enlightened, who has not shaken off his sinful lethargy; that is, his

carnal security, profaneness, and impiety. The same is attested by St.

Peter: “Repent, and ye shall receive the gift of the Holy Ghost” (Acts

2:38); and by the Lord himself, in that saying: “The world cannot receive

the Spirit of truth, because it seeth him not, neither knoweth him.” John

14:17. And what is the _world_, but a life passed without God?

9. Again, when the Lord says: “By their fruits ye shall know them” (Matt.

7:20); does he not signify the fruits of a good and holy life, as the

proper marks whereby true and false Christians may be discerned? A naked,

empty profession of the Christian faith, will be no safe foundation upon

which to rely. Any false Christian may cover himself with the _sheep’s

clothing_ of a verbal profession of the Christian faith; when inwardly and

in his heart he is anything but a true Christian. However, be the lives of

the professors of Christianity ever so vain and wicked, it does not follow

hence, that the whole doctrine is also false and corrupted, as some would

insinuate, vainly condemning our doctrine on account of the wickedness of

some of its professed adherents. If this were true, the doctrine of Christ

and of his apostles would not escape the charge of error and falsehood;

because even in their days many impious characters intruded into the

church, and made a fair profession of the Christian faith. A profane life

is no sufficient proof of false doctrine in general, though it may give us

an insight into the individual himself, whether he be a true or a false

Christian. Truly, he cannot believe aright, who leads a life opposed to

the nature and properties of a divine faith. Such a man is no more a

believer, or a Christian, than a dead body is a man. As many, therefore,

as are of the number of such corrupt and unfruitful trees, are fit for

nothing but to be hewn down and cast into the fire. Matt. 7:19.

10. In order to understand this the better, we ought to inquire into the

nature of a sound and saving faith, and the peculiar properties that

attend it. And in the first place, a true, saving faith, works by love.

Gal. 5:6. By faith man is made “a new creature” (Gal. 6:15); he is thereby

born again, and united with God. By faith, “Christ dwells” and operates

“in his heart.” Eph. 3:17. By faith the whole kingdom of God is

established in the soul, and the divine Spirit “purifies and enlightens

the heart.” Acts 15:9. And truly, the Scripture copiously sets forth these

and similar properties that accompany true faith. Thus the apostle says:

“He that is joined unto the Lord (by faith) is one spirit.” 1 Cor. 6:17.

And what is it to be one spirit with Christ, but to have the same mind,

the same heart and will, which are in him? And this oneness of spirit must

needs suppose that new, holy, and heavenly life of Christ which is to be

raised within us. To the same purpose it is said: “If any man be in

Christ, he is a new creature” (2 Cor. 5:17); where _to be in Christ_, is

not only to believe in him, but also to live in him. Again, “I will

betroth thee unto me forever; I will even betroth thee to me in

faithfulness.” Hos. 2:19, 20. This sentence can signify no less, than that

a man by faith is wholly and spiritually united to Christ: so that where

faith is, there Christ is; where Christ is, there a holy life abides in

man; where the life of Christ is, there also is his love; and where love

is, there is God himself, who “is love” (1 John 4:8), and there is also

the Holy Ghost. And in this divine order all these heavenly transactions

combine; even as the head is one with the members, and as the cause is

linked with the effect. And this connection of faith and life, St. Peter

admirably enforces, when he bids us to “give all diligence to add to

faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and

to temperance, patience; and to patience, godliness; and to godliness,

brotherly kindness; and to brotherly kindness, charity.” “For if these

things,” says he, “be in you and abound, they make you that ye shall

neither be barren nor unfruitful in the knowledge of our Lord Jesus

Christ. But he that lacketh these things is blind, and cannot see afar

off, and hath forgotten that he was purged from his old sins.” 2 Pet.

1:5-9. Here the apostle evidently declares, that in whomsoever this union

of faith and of life is not to be found, he is destitute of all saving

knowledge of Christ, and walks in darkness. For it is the property of true

faith to change a man wholly, to renew, and to quicken him in Christ; so

that henceforth man may live and dwell in Christ, and Christ again may

live and dwell in man.

Chapter XL.

Sundry Rules For Leading A Holy Life.

_Exercise thyself unto godliness. For godliness is profitable unto

all things, having promise of the life that now is, and of that

which is to come._—1 TIM. 4:7, 8.

In this apostolical sentence is contained a brief description of a

Christian’s life, and of the main study about which he is employed,

namely, the study of godliness, or of Christian piety, which comprehends

in it the whole train of Christian virtues. The apostle makes use of two

motives to recommend this heavenly study, and the constant practice of it.

_First_, says he, “Godliness is profitable unto all things.” Godliness is

of most admirable service, as soon as our words and actions are influenced

by it. It renders the whole life acceptable to God, and useful to our

neighbor. The _second_ motive is, because godliness is accompanied with a

gracious reward both in this life, as appears from the examples of Joseph,

of Daniel, and of others, as well as in that which is to come; where we

shall reap without ceasing, provided we do not faint while we dwell here.

Gal. 6:9. For our better encouragement in the practice of piety, let us

endeavor to keep in remembrance the following rules and considerations.

I. If thou even canst not live up to that degree of holiness which the

word of God requires, and which thou thyself desirest, yet thou must never

cease _ardently_ to _wish_ for it; for such holy breathings are always

acceptable to God. God does not so much regard the outward action of a

man, as the heart whence the action proceeds. But after all, never neglect

to crucify thy flesh, and never permit it to rule over thee.

II. In all that thou thinkest and doest, be careful to preserve the

_purity of thy heart_. Set a watch over it, lest thou be defiled with

proud thoughts, words, or actions; with wrath, or other such works of the

flesh, and of the devil. Sin opens the door to the devil, and shuts the

heart against God.

III. Study continually to maintain the Christian liberty of thy soul, and

do not suffer thyself to be enslaved, or brought into bondage, by any

inordinate love of the creature, or of the things of this world, whose

lord and master thou oughtest to be. Consider the value of thy soul, which

certainly is of a more noble nature than this present perishing world. Why

shouldest thou degrade it so far, as to subject it to the frail, base, and

frivolous things of this life?

IV. Beware of the care and _sorrow of this world_, because it worketh

death. 2 Cor. 7:10. As _worldly_ sorrow begetteth death, so _godly_ sorrow

begetteth life, and lays up an eternal treasure! Worldly sorrow springs

from avarice and envy; from excessive care; from unbelief and impatience;

and other temporal sources. Godly sorrow proceeds from a knowledge of thy

sins, and those eternal punishments which follow them. This sorrow

produces many salutary effects in a penitent soul, and “worketh repentance

to salvation, not to be repented of;” being attended with spiritual joy,

and solid peace or tranquillity of mind. No loss of a temporal kind ought

to afflict thee so much as the remembrance of thy sins, by which thou hast

offended the infinite goodness of God.

V. If thou canst not bear thy cross with joy and cheerfulness, yet take it

at least with _patience_ and _humility_, and acquiesce calmly in the

divine will and providence. For, truly, the will of God is always good;

nor does it intend anything but thy benefit and salvation. Whatsoever,

therefore, God shall be pleased to appoint thee in his wisdom, do thou

gratefully accept it, and be either joyful or sorrowful, poor or rich,

high or low, vile or excellent, as He orders thy lot. Let this saying

always be in thy mind: “Thus it seemeth good unto God, and so it must

needs be expedient and useful for me also. His will, not mine, be done.”

Let not that, therefore, which pleases God, displease thee; but rather

rejoice that all things are ordered according to His pleasure and thy

salvation. Remember that “the Lord is righteous in all his ways, and holy

in all his works.” Ps. 145:17. Hence it is but just that the will of God

should be done, because it is always good and profitable; and that thy own

will should be subdued and unaccomplished, because it is always evil and

hurtful.

VI. Whenever the Lord visits thy soul with heavenly joy, accept the same

_with gratitude and humility_. But when he is pleased to withdraw the

comfortable light of his presence, then consider that the mortification of

the flesh must needs be of greater profit to thee than exalted joy in the

spirit. Through overmuch spiritual joy, many fall into spiritual pride.

But whatever causes mortification and sorrow, is far more useful in

subduing the flesh, than that which is delightful and pleasing to nature.

The Lord best knows whom to lead in a pleasant and agreeable path, and who

are to be brought through an unpleasant, stony, and difficult way. Always

esteem it best to arrive at thy journey’s end by that way which divine

Wisdom has chosen for thee, however different it may be from thine own

choice, or from the devices of thine own heart. Remember, that “sorrow is

better than laughter;” and that “by the sadness of the countenance the

heart is made better.” And if thou wilt be wise, trust to the experience

of the wise man, who tells thee furthermore, that “the heart of the wise

is in the house of mourning; but the heart of fools is in the house of

mirth.” Eccl. 7:3, 4.

VII. Make an offering to God _of all that thou hast, and undertakest_. If

thou canst not bring offerings of a high and exalted devotion, of prayer,

of thanksgiving, and of other similar acts of religion, offer at least

what thou hast, with a good will, and a fervent desire. _Wish_, at least,

that it may prove acceptable unto the Lord; for to have such a desire, or

to be willing to have it, is no contemptible offering, but is very

agreeable to the kindness of God. In what measure thou _desirest_ to offer

up thy devotion, thy prayer, and praise; in that measure God accepts the

same. He requires no more at thy hands than he himself works in thee by

his grace: nor canst thou return him more than he has first conferred on

thee. In the meantime, entreat the Lord Jesus, that he would graciously

please to supply what is defective in thee, by his own more perfect

oblation and sacrifice: because he, and he only, is the perfection of our

imperfect worship and service. Say, therefore, in faith: “O my God, and my

Father, I beseech thee, let my devotion, my prayer, and thanksgiving,

together with all the acts of my faith and worship, be graciously accepted

by thee in thy beloved Son, Jesus Christ. Esteem them, not according to

what they are in themselves, but according to what they are made by the

merit of the all-sufficient sacrifice offered up by thy Son. O look upon

that, and upon all that he has wrought for me in the flesh; and as his

most perfect works must needs be pleasing to thee, so let mine also be

acceptable to thee for his sake. He, O my God, shall abundantly make up

whatsoever is defective in me.” By this means, our devotion, our prayer,

and thanksgiving, how imperfect, weak, and obscure soever they may be in

themselves, acquire a certain lustre, worth, and dignity derived from the

merit of Christ, whereby our works are rendered acceptable to the Lord. As

a naked and unclean infant is offensive to every one that sees it, but

becomes sweet and lovely when it is thoroughly cleansed, and covered with

fine linen: in like manner, all the works which thou doest in thy natural

state, are polluted with sin, and of no account before God; but no sooner

art thou covered with the perfection of Christ (Isa. 61:10), than thy

works are acceptable to God. As fruit, which is not valuable in itself,

surprises the spectator into a love of it, when served up in vessels of

precious gold: so our prayers and acts of devotion, though of no account

in themselves, are exalted in Jesus Christ, in whom, as _in the beloved,

we are made accepted_ with God. Eph. 1:6.

VIII. If thy sins and manifold frailties (as they should do), make thee

sad, yet _let them not lead thee to despair_. If they be many in number,

remember that there is yet more mercy with Christ, and “plenteous

redemption with him.” Ps. 130:7. If thy imperfections be ever so great,

remember that Christ’s merits are yet greater, and say with the royal

penitent: “Have mercy upon me, O Lord, according to the multitude of thy

tender mercies!” Ps. 51:1. And when, by the grace of God, thou truly

repentest, and beholdest Christ Jesus, that great sacrifice for sin, then

God himself repents of the evil which was to be inflicted upon thee; and

absolution and remission of sin instantly follow so good and salutary a

sorrow. Ezek. 18:23; 33:11. As the leper, upon his application to Christ,

was immediately delivered from his evil, so is also the penitent sinner.

No sooner did he say, “Lord, if thou wilt, thou canst make me clean;” than

Christ freely replied: “I will; be thou clean.” Matt. 8:2, 3. So also the

merciful God, inwardly and in the spirit, makes thee clean, comforts thee,

and says: “Be of good cheer; thy sins are forgiven thee.” Matt. 9:2. This

wonderful mercy of the Lord in cleansing and absolving thee of thy sins,

as it is forcibly represented by the example of that leper, so it ought by

no means to give thee an occasion to sin the more; but to love God the

more, and to say, “Bless the Lord, O my soul; and all that is within me

bless his holy name.” Ps. 103:1.

IX. Let not injuries, reproaches, and revilings, provoke thee at any time

to wrath, indignation, or revenge; but rather _take them as so many trials

of_ thy heart, and of the inward state of thy soul. Hereby God designs to

_prove_ thee, that it may appear what is hidden within thee, and whether

meekness and humility, or wrath and pride, sway thy mind. For that which

lies concealed in a man, is stirred up and made manifest by reproaches and

provocations. If, therefore, thy heart be endued with meekness and

lowliness, thou wilt easily bear contempt and injuries; nay, thou wilt

accept them as so many paternal chastisements designed for the good of thy

soul. Moreover, thou must consider, that contempt and reproaches are part

of the chastisements which the Almighty sends, and thou shouldst patiently

bear whatever the Lord shall be pleased to allot to thee. “Let us go

forth,” says the apostle, “unto him, bearing his reproach.” Heb. 13:13.

Behold with what lowliness of heart did he undergo the affronts of a

profane world! And should not we submit to the same with meekness, and

with an unshaken evenness of mind? Say not then, “Should I suffer these

things from so contemptible a fellow as this?” but rather submit, in

consideration of that patient and meek spirit which was in Christ, and

displayed itself in his whole life and conduct. Lastly, consider the

kindness of God towards those that suffer for his sake. So faithful is he,

and so kind to those that bear any disgrace on his account, that he

confers the greater marks of honor and favor upon them. Thus David, when

Shimei vented his malice upon him, took it for a pledge that God would

bestow a token of great honor upon him; and this accordingly came to pass.

“It may be,” says he, “that the Lord will look on mine affliction, and

that the Lord will requite me good for his cursing this day,” and turn his

curse into a blessing. 2 Sam. 16:12. Be not, therefore, at all disturbed

at the evil report that wicked men may raise against thee; but rejoice

rather, since the Spirit of glory rests on those that are reproached for

the name of Christ. 1 Peter 4:14.

X. Study to overcome and to pacify thine enemies, by bestowing upon them

tokens of _love and kindness_. No man will ever be reconciled by wrath, or

revenge, or returning evil for evil, for victory consists in virtue, not

in vice. And as one devil does not drive out another, so it cannot be

expected that one evil should be subdued by another; or that enmity

against thee should be extinguished by affronts and provocations offered

by thee. A man that is full of sores and bruises, is not likely to be

healed by the addition of more blows; and if he be so mad as to beat and

to cut himself, he is to be pitied, and to be treated with the greater

kindness and lenity. In like manner, if a man be full of _spiritual_

distemper, and of hatred, he is to be handled with the more love and

gentleness; if, perhaps, by such lenient means as these, he may be

softened into a better temper. Consider the method which God himself uses

for overcoming our natural obstinacy. Does he not conquer our malice with

his goodness, and our wrath with his love? And does he not invite us to

repentance by many endearing marks of love and benignity? Rom. 2:4. This

method is prescribed by St. Paul: “Be not,” says he, “overcome of evil,

but overcome evil with good.” Rom. 12:21. This is victory indeed.

XI. When thou observest that God has adorned thy neighbor with gifts above

thee, take heed _not to envy him_ on that account; but rather rejoice and

give thanks to God for the same. Consider, that since all true believers

make up together but _one_ body, it must needs follow, that the beauty of

every member is communicated to the whole body, and to every member

thereof. On the other hand, when thou perceivest the misery of thy

neighbor, lament over it as if it were thine own; considering that the

condition of all men is equally subject to evil, and that misery and

affliction are the lot of mankind. Christ hath also set thee here an

example. And, truly, whoever does not commiserate and sympathize with the

misery of his neighbor, let him pretend to be what he may, he is no living

member of the body of Christ. For did not Christ look upon our misery as

his own, and by compassionating our deplorable state, deliver us from all

our miseries? This mutual love and sympathy, are inculcated by St. Paul:

“Bear ye one another’s burdens,” says he, “and so fulfil the law of

Christ.” Gal. 6:2.

XII. As for _love_ and _hatred_ in relation to thy neighbor, make the

following distinction. It is but fit that thou shouldest hate his vices

and crimes as the very works of the devil; but then, beware of hating the

_person_ whilst thou abhorrest his _sin_. On the contrary, it is thy duty

to bewail the case of thy neighbor, who, being carried away by so many

irregular passions, enjoys no solid rest in his soul. Offer up his cause

to God, and pray for him, as Christ did for his enemies, when he was

nailed to the cross. Luke 23:34. Do not, therefore, hate any _man_, but

hate his _vices_ only; for whosoever hates a man, and seeks his ruin, can

in no wise be pleasing to God; since it is the very nature of God to be

kind, and to desire that “all men should be saved, and come unto the

knowledge of the truth.” 1 Tim. 2:4. This was also the end for which

Christ took our flesh upon him. He came into the world, “not to destroy

men’s lives, but to save them.” Luke 9:56.

XIII. Consider all men as being frail and imperfect, but none as more

frail and imperfect than thyself; for before God, all men stand equally

guilty, and there is no difference. We have all sinned, and have thereby

been deprived of the image of God, and of all the glory which attended it.

Rom. 3:23. How great a sinner, therefore, thy neighbor may be, never

fondly persuade thyself, that thou art better before God. Remember this

warning of the apostle: “Let him that thinketh he standeth, take heed lest

he fall.” 1 Cor. 10:12. He that makes himself the lowest of all men, is in

the fairest way of being preserved, by the grace of God, unto salvation.

And certain it is, that thou standest no less in need of the grace and

mercy of God, than the greatest of sinners. Where there is a great measure

of humility, there is also a great measure of grace. Wherefore St. Paul

accounted himself the “chief of sinners” (1 Tim. 1:15); and it was in this

order he obtained mercy, and had so much long-suffering bestowed upon him.

And in another place he declares that he will glory in nothing but in “his

infirmities, that the power of Christ might rest upon him.” 2 Cor. 12:9.

XIV. True illumination is always accompanied with a contempt of the things

of the world. As the children of the world have their inheritance here

upon earth; so the children of God have theirs laid up above in heaven.

The treasures which the children of this world have chiefly at heart, are

temporal honors, perishing riches, earthly splendor and glory. But the

treasures of the children of God are poverty and contempt, persecution and

reproach, the cross and death, trouble and sorrow. Thus did Moses prefer

“the reproach of Christ before the treasures in Egypt;” and the affliction

of the people of God, before the pleasures of sin. Heb. 11:25, 26.

XV. Remember, that by the name of a Christian written in heaven, is

intimated that solid, practical _knowledge of Christ_ which is grounded

_in faith_, and by which we are transplanted into Christ. From this

knowledge flow all the living virtues which the Lord will praise in the

great day of retribution. Matt. 25:34, etc. He will then also bring to

light all those treasures which we have laid up in heaven (1 Tim. 6:19),

together with all such works as have been wrought in God. John 3:21. Never

has a saint lived upon earth, but he has been particularly eminent in one

virtue or other; and this virtue shall never be forgotten. Ps. 112:6.

Whether it be faith, love, mercy, patience, or any other virtue in the

practice of which he has been so conspicuous, it shall make up that

eternal name which is written in heaven. Rev. 2:17; 3:12. This will be the

note and character of the saints, and their eternal memorial before God.

But of this, more shall be said in Book II.

Chapter XLI.

The Whole Of Christianity Consists In The Restoration Of The Image Of God

In Man, And The Destruction Of The Image Of Satan.

_But we all, with open face beholding as in a glass the glory of

the Lord, are changed into the same image from glory to glory,

even as by the Spirit of the Lord._—2 COR. 3:18.

In the _true knowledge_ of Christ, wherein is comprehended that of his

Person, offices, benefits, and heavenly and eternal gifts, consists _life

everlasting_. John 17:3. This knowledge is kindled in our hearts by the

Divine Spirit, and is a new light shining forth with increasing

brightness, and passing on from glory to glory. It is like a metallic

body, which, by constant polishing, becomes every day more brilliant; or

like a tender infant, which, by a daily supply of food, grows up in vigor

and strength. No sooner is the righteousness of Christ, through faith,

conferred upon a returning sinner, than he is also really born again, and

the image of God is daily renewed within him. His spiritual growth, or the

renovation of his mind, goes on, however, in a successive manner, from one

degree to another, for he has not yet become a “perfect man in Christ.”

Eph. 4:13. He is a child for some time; but is continually nourished by

the Divine Spirit, and daily brought to a greater conformity with the Lord

Jesus Christ.

2. For the whole life of a Christian upon earth, is properly nothing else

than a continual _renewing_ of the image of God in his soul: so that he

may constantly live in the new birth, and daily mortify that which is old

and corrupt, till the body of sin be eventually destroyed. Rom. 6:4. This

life must be begun in this world, that so it may be perfected in that

which is to come. Whereas, in whomsoever the renewal of this divine life

shall not be begun before his departure from this world, in him it never

shall be accomplished. Wherefore I have thought it might be well briefly

to repeat what is here meant by the _image of God_, which is to be

revived; and what by the _image of the devil_, which is to be obliterated

and destroyed in man’s soul: for in the right knowledge of these two, the

substance of our whole religion consists. It is the main point upon which

all turns, and from which many other articles (as that of Original Sin,

free-will, repentance, conversion, faith, justification, prayer, the new

birth, sanctification, and lastly, obedience, and the whole practice of a

religious life), borrow no small light. Of this, the following remarks

will give an account.

3. The soul of man is an immortal spirit, endowed of God with excellent

faculties; as the understanding, will, memory, and other powers and

affections.

4. See that thou turn all these towards thy God, in order to behold him

therein as in a mirror; and, by beholding him, to have his image gradually

formed in thy soul. In this sense the apostle speaks of “the glory of the

Lord,” which we behold “with an open face,” without vail and shadows. 2.

Cor. 3:18.

5. As God is a truly good and holy Being; so also were the substance of

the soul, and its true nature and essence, originally good and holy. And

as in God there is nothing of evil; even so was the soul of man, in the

beginning, free from all manner of evil. As in God there is nothing but

what is right; so in the soul there was nothing at first but what was

right also. For He is the rock, whose “work is perfect;” even “a God of

truth, and without iniquity, just and right is he.” Deut. 32:4; Ps. 92:15.

As God is wise, so was also the human soul full of divine and spiritual

knowledge, of heavenly and eternal wisdom. And as the divine wisdom

ordered all things in number, weight, and measure, and knew the powers of

all creatures, as well in heaven as in earth: so also was the mind of man

possessed of the same light and knowledge.

6. And as it was with the understanding, so it was with the will: for as

the one was the image and reflection of the divine understanding, so was

the other of the divine will, in everything. It was holy as the pattern

was holy, and conformed to the will of God. Hence, as God himself is, so

was the human soul; righteous, loving, merciful, long-suffering, patient,

meek, gentle, true, and pure. Exod. 34:6; Ps. 103:8; Joel 2:13. Yea, all

the passions or affections, all the appetites, and motions of the heart,

being made most perfectly conformable to the motions and affections of the

divine mind, partook of this conformity of the will of man to that of God.

As, therefore, God is LOVE, so all the affections and motions of man, in

his first state, breathed nothing but pure love. As God, the Father, the

Son, and the Holy Ghost, are ONE in an unspeakable and eternal bond of

love; so all the affections and desires of man, burned with a most perfect

and ardent love, and he cleaved unto God fully with all the powers and

faculties which he had; “with all his heart, and with all his soul, and

with all his might” (Deut. 6:5); so that man verily loved God more than

himself, and preferred God and His honor, to himself and his own.

7. But as the image of God shone forth in the _soul_, so the image of the

soul again shone forth in and from the _body_. This, therefore, was holy,

chaste, and pure throughout, not subject to any unclean motion or lust. It

was undefiled and without blemish. It was in every respect, beautiful,

well proportioned, and graceful; of vigorous health, and possessed of a

constitution even out of the very danger of sickness. It was such as death

itself had no power over, and it was perfectly free from pain,

listlessness, passion, grief, and old age, now the common attendants and

warnings of man’s mortality. In a word, the whole man, both in soul and

body, was pure, holy, righteous, and every way acceptable to God. For, in

order that man might be the image of God, it was necessary that his body

should be holy, and conformable to God, as well as his soul. Accordingly,

St. Paul both exhorts and prays, that the _body_, together with the

_spirit_ and _soul_, be _sanctified wholly_; and be preserved holy and

blameless unto the coming of our Lord. 1 Thess. 5:23. For since man is

made up of soul and body, and exercises both bodily and spiritual

functions, there was a necessity that the instrument through which the

soul was to act, should be pliable and obedient, adapted to the nature of

the soul, and holy as the soul was holy; to the end that the holy and

righteous soul, might finish her work through the body without any

obstacle or resistance. As, therefore, the soul burned with the pure love

of God: so did all the powers of the body manifest and exert themselves in

the love of God and man. As the soul was altogether merciful; so also the

body was, with its whole might, and all its faculties, impelled to

tenderness and compassion. As chastity shone forth from the soul, which

was altogether pure; so the whole body, in like manner, with all the

inward and outward senses and powers thereof, visibly set forth the most

perfect purity and chastity. To conclude, the virtues no less gloriously

shone in the body, than in the soul itself; so that the body was the holy

instrument of the soul, in everything suited to it, and worked together

with it. And hence man in the state of innocency, was able to love God

_with all his heart_, _with all his soul_, _with all his strength_, _and

with all his mind, and to love his neighbor as himself_: which is the very

substance both of the old and new law given to man. Deut. 6:5; Matt.

22:37, 39; Luke 10:27. Hence, as often as God calls for the heart of man,

we are to understand the _whole man_, both as to body and soul, and the

powers, faculties, and operations of both. In this sense, the word

“_heart_” is frequently taken in Scripture; so that under it are

comprehended all the powers of the soul, as the understanding, will, and

memory, together with all the desires and affections attendant on them. So

when God demands a man’s _soul_, he, under that name, requires not a part,

but the whole of a man. He must, in all his powers, be conformed to God,

and renewed in Christ Jesus: and thus man, having put off the old nature,

and being renewed in the spirit of his mind, must also _walk_ in newness

of life, and in the spirit by which he was begotten again. Gal. 5:16; Eph.

4:23.

8. Moreover, there was a _perfect joy in God_, which accompanied this

perfection of holiness, righteousness, and divine love, in man. By this,

all the faculties and springs, both of soul and body, were most powerfully

affected: for wherever divine holiness resides, there also divine joy must

be present. These two are knit together with an everlasting bond, and make

up the very image of God. Yet, as in this life, the divine righteousness

and holiness are but imperfect in us, so we but taste, while here, only

the first fruits of that joy which shall be fully revealed hereafter.

However, as the righteousness of Christ is verily _begun_ in sincere

believers, so it follows that they also enjoy a _real_ beginning and

foretaste of divine joy and comfort; as those Christians can abundantly

attest, that have learned religion by experience. John 16:22; 2 Cor. 1:5;

Phil. 4:4. Whatever progress, therefore, any one makes in the love of God,

be it more or less, so much of divine joy does he also perceive in his

soul. And this holy and divine love, as it shall in the next life attain

its full perfection, so in that day the Christian’s _joy_ (arising from

love) shall also be _full_, as the Lord himself declares. John 15:11;

16:22. For divine love is the only true life, and the only true joy: but

where this love of God is wanting, there is neither joy nor life; but

death itself, and the everlasting portion of wicked men and devils. Whence

has a father joy? Is it not from the love of his children? Whence has a

bridegroom joy? Is it not from the love of the bride? Isaiah 61:10; 62:5.

But infinitely sweeter must that joy be, which is derived from the love of

our Creator! He not only embraces us as a father does his children, but he

rejoices over us as over his bride; nay, most tenderly kisses us “with the

kisses of his mouth” (Cant. 1:2.), (that is, in Christ, who is his mouth

and word), and coming to us, through Christ with the Holy Ghost, makes his

_abode_ with us. John 14:23. Take heed, however, concerning this image of

God, which consists in a conformity with God, that you do not therefore

think, as if man were made _equal_ with God in holiness. Not by any means.

For God is infinite as to his essence, virtues, and properties; he is

incomprehensible, and without bounds; so that nothing in the world can be

compared with him. Man therefore, even in his first state, could not

properly be said to bear God in him; being designed only to bear his

_image_, as it has been already explained in Chapter I. of this Book.

9. That which has now been stated concerning the image of God, is plain,

true, and beyond all doubt. It cannot be denied, that God created man, to

be a bright mirror of himself: so that if man had been desirous to know

the nature of God, he might, by looking into himself, have beheld God

there, as in a glass, and clearly perceived the image of the Deity within

his own breast.

10. This image was the life and blessedness of man; but the devil, looking

with envious eyes upon this image of God in man, exerted all his art and

cunning to efface it, by raising in man a spirit of disobedience and

enmity against God. Gen. 3:1, etc. This he accordingly effected with a

subtility and haste, that never were since seen. He was not ignorant, that

if man had continued in that state, _he_ would have been the master: but

that if he could be induced to fall from it, that the devil would thereby

become the lord (or rather the tyrant) of fallen man. When, therefore,

with all the powers of his cunning and malice, he could devise nothing

more likely to accomplish his design than that by which he himself lost

his first state or principality, he began, in a seductive manner, to

insinuate into the imagination of the woman, no less than an affectation

of the Divine Majesty. What can appear more divine, or what is there more

noble to be wished for, than to “be as God”? Gen. 3:5. By this cunningly

contrived method, man being therefore circumvented, he lost the divine

image at once; and the image of Satan, consisting in an affectation of the

Divine Majesty, was impressed upon him.

11. This aspiring thought, by which man threw off all his dependence on

God, being thus begotten in the mind; and this haughty arrogance having

once seized the imagination, there followed immediately apostasy from God,

disobedience, and transgression of the commandment concerning the

forbidden tree. Hereupon the image of God was extinguished, the Holy

Spirit departed from man, and the image of Satan was imprinted instead of

that which was effaced. Hence now there are so many men, so many slaves of

the devil. The devil having thus gained his object in subjecting man to

his dominion, most cruelly tyrannized over him; just as a giant may be

supposed to do over a little infant. Hence the understanding in man is

darkened and blinded; the will is, by a complete disobedience, turned from

God; and all the springs and powers of the heart are stirred up against

God in utter malice. In a word, the whole image of God lieth now slain in

man, and the whole race of mankind, being swayed by the satanical nature,

have a seed sown in them full of the deepest malignity. Hence men became

the offspring of Satan, and his living likeness, being poisoned with all

manner of sin and enmity against God. Thus died man! Thus died he the

death everlasting! For as the image of God is the life and salvation of

man, so the departure of this image is the death of man, even death

eternal, and his damnation, which is also called a death “in trespasses

and sins.” Eph. 2:1; Col. 2:13.

12. They best understand this death, who, having been cast into deep

spiritual temptations, sensibly feel the devil’s rage and tyranny over

them. By this he torments the soul beyond what it is in the ordinary power

of sin to effect. Now, unless the Holy Ghost shine in upon the soul under

this terrible affliction, and by darting in some ray of his light comfort

it; the devil slays the man with this death, and racks the soul with the

very anguish of hell itself. Hence all the natural force of the body

sinks, the strength fails, the heart withers and pants, and the very

marrow in the bones consumes away, so that there is no soundness left in

the body. This state is described at large, in Psalms 6 and 38. The word

of God itself, to such a one, seems dead and lifeless: he finds in it no

manner of devotion, no savor of spiritual life. This is the _spiritual_

death, into which the soul is fallen: and while the soul remains thus

spiritually dead, all human holiness, righteousness, excellency, might,

power, glory, honor, arts, and wisdom, can avail nothing. And, truly, man

would undoubtedly perish in this grievous condition, if he were not

supported by divine grace: for nothing but this is able to succor him.

13. Learn, therefore, O man, duly to look into, and rightly to consider

the abominable filthiness of _Original Sin_, as the sink of all

abomination. For by this the hereditary righteousness of God was lost, and

the hereditary unrighteousness of the devil transplanted into men. Hence

the sinner was cast away from God, and doomed to an eternal death: and

this he must certainly undergo, except he obtain forgiveness of sin for

Christ’s sake through faith.

14. But to set the state of fallen man, both as to soul and body, in as

clear a light as possibly I can, I think it well to give a fuller

description thereof in this place; most earnestly entreating every one,

for the sake of God and of his own eternal salvation, to ponder again and

again, and seriously to revolve in his mind that original depravity which

has corrupted our nature. The consequence of this will be, that as a man

beholds his bodily face in a glass, and knows it, so he may also behold in

himself his own wretchedness, and original sin. This will daily influence

him to lament his own distressed condition, and to sigh after Him, who

alone is able to heal us.

15. For the whole Christian life is indeed nothing else, than a constant

wrestling with original sin, and a continual purging away of the same by

the aid of the Holy Ghost, and by true repentance. For, in proportion as

any one mortifies his natural propensity to evil, in that degree is he

renewed after the image of God, even day by day; and they who are not

inwardly mortified by the Holy Ghost, are at best no more than hypocrites,

let them make ever so great a show with an external profession of the

Christian faith. Neither can they expect to enter into the kingdom of God,

since they are not renewed into his image: for whatsoever is not dead to

itself, nor renewed into the image of God by his Spirit, is altogether

unfit for that glorious state.

16. From all this, there may evidently be inferred the absolute necessity

of the new birth, and of the daily renovation of our mind into the image

of God. This necessity will yet more fully appear, when we consider the

image of the devil according as the law describes it. For as the devil not

only does not _love_ God, but rather _hates_ him with his whole heart; so

he has infected man’s soul with the same contagion, and transfused into it

malice against God; so that now man by nature neither loves, honors,

believes, calls upon, nor trusts in God; but as he is filled with enmity

against him, so he flees from him, and shuns him. As the devil is hurried

on with a blind fury, and lives without God and his will; so in like

manner, the soul of man being corrupted by him, leads a _godless_ life,

unmindful of God and of his will. This inward darkness of the mind, is

attended with a frightful destruction of the divine light and image; and

brings forth that abominable sin, in which man, left to himself, saith:

“There is no God.” Ps. 14:1. And by reason of this blindness of heart, all

mankind are become an abomination before God, in all their ways.

17. But notwithstanding so dreadful a night of apostasy, there still

remains a spark of natural light in man’s understanding, by which he might

come to know that there is a God (Rom. 1:20); as also, that this God must

be just, according as all the heathen philosophers teach: but as for the

spiritual life, which is after God and his righteousness, it was wholly

extinguished in man. For conscience, which is the law of God written in

every man’s heart when it was first formed by him, teaches every one what

is good and right. Thus if you look, for instance, upon a person that is

unchaste, there is not one that so much wallows in the filth of the flesh,

but he now and then thinks with himself, “Surely there is a God, and this

God is most pure and undefiled; and so not like to me by any means.” He

cannot but reflect further: “This holy and pure God, must abhor every sort

of pollution and uncleanness; and, therefore, if I would be acceptable to

him, I ought to live chastely, and to abstain from all impurity.” But this

spark of light is soon put out by the filthy lusts of the flesh which

crowd in upon the mind; these overwhelm all good impressions, just as a

spark of fire is swallowed up by a flood of water. The lust of the flesh

is kept within the heart, and the conviction, which began to reprove it,

is soon stifled.

18. From this it plainly appears, that the spiritual life, consisting in

holy love and truth, is in the carnal or natural man utterly abolished.

And thus the wiser sort of heathens, however they might sometimes by the

light of nature maintain both the being of a God, and his providence over

human affairs, were soon carried away with the darkness of their own

hearts, and again called in question that providence which they had before

asserted: so that very little is to be made of what they say on this head.

This their books sufficiently declare. From this hereditary blindness of

heart, and this natural inbred darkness, spring unbelief and doubts. And

because all men are by nature in this degenerate state, they are an

abomination in the sight of God; since there is no faith in them, nor any

filial reliance upon the paternal goodness of God. To this spiritual life,

and to the various operations that proceed from it, the natural man is an

utter stranger; consequently he does not call upon God, but trusts to his

own wisdom, power, and strength. This is the greatest blindness and

darkness of mind possible.

19. From this blindness of heart, further arise both a contempt of God,

and a state of carnal security. As the devil does not humble himself

before God, but is hardened in pride; so has he infected the soul of man

with the same vice, and poisoned it with contempt of God, security, and

presumption. Hence he, like his father the devil (John 8:44), will not

humble himself before God; but is stout and insolent, haughty and

self-willed, and would do everything after his own will, without the least

fear of the Lord to keep him awe. As the devil relies on his own strength

and wisdom, and thereby entirely governs himself; so fallen man, being

infected with the contagion of Satan, acts in conformity with him; and

will always be his own counsellor and master. Moreover, as the devil seeks

his own honor, so does the natural man, who bears his image. He is in

pursuit of self-honor, without any regard to his Maker, whose honor he was

designed to promote. As the devil blasphemes the name of God, and is

ungrateful to his Creator; so it is with man, transformed into his image.

As the devil is unmerciful, wrathful, and revengeful, so is the soul of

man, which he has soured with the same leaven of malice. As the devil

delights to _lord_ it over men, and to please himself with vainglory, so

man, tainted with the same tyrannical ambition, haughtily lifts himself up

above others. He laughs at his neighbor, and shuns his company, as if he

were a worthless, pitiful person, and too great a sinner to be conversed

with. But, O man! thou art to consider over and over again, that in these,

and all other cases, the method of God is not to charge or accuse the

outward members of a man, but the _heart_ only. The heart is the murderer

and the liar, not the hand nor the mouth. It is the soul that is guilty;

and this is therefore everywhere arraigned in Scripture. So when God

commands men to call upon him in the time of trouble (Ps. 50:15), he gives

this command to the soul, not to the lips. And it is the very same in

every other case. Whosoever does not observe this necessary rule in

reading the Scriptures, is blind indeed. He can never have a right

apprehension of original sin, repentance, or regeneration: nay, he cannot

attain to a sound knowledge of any one article of the Christian religion.

20. We have daily before our eyes the extreme wickedness of men, their

horrid pride, savage hatred, barbarous enviousness, and other impious

qualities, with which they tear one another, after the manner of wild

beasts. Many are transported to such a degree of malice, as to be

unconcerned about their own lives, provided they can but hurt or destroy

another. Their neighbor must submit to their pleasure, or expect to have a

snare laid for his ruin. Thus, as the devil himself is a “murderer from

the beginning” (John 8:44); so he stirs up the soul of man to thirst after

the blood of others. For all these inhuman qualities of the heart, this

envy and wrath, this bitterness of mind, this rancor and malice, what are

they but the seed of the devil sown in man, and his express image engraven

upon the soul? Alas! how the devil has portrayed himself in man!

21. God had implanted in man a conjugal affection, that was pure and

honorable; that thence children might be begotten after the divine image.

Nor could there have been a love more holy and heavenly, than that by

which man, in his blessed estate, would have thus propagated the image of

God and mankind at the same time. All would have been for the glory of his

Creator, and the salvation of man. Nay, if man in the state of innocency

could have begotten a vast multitude of children, and have thus propagated

the honor and image of God; nothing, certainly, could have been more

grateful to him than this; nothing more delightful, more full of holy joy

and satisfaction. For these acts would then have proceeded from pure love

to God and to men, as so many images of the Supreme Good. As God found in

the creation of man, a holy pleasure, and delighted in him, as in his

image; so also man would, in like manner, have been sensible of a most

pure and exquisite joy in the procreation of his like, for it would have

been the propagation of God’s image. But, alas! Satan has polluted this

chaste flame of conjugal love with all uncleanness. Men and women,

actuated with a blind transport of lust, begot children _in their own_,

not in God’s likeness. Gen. 5:3. How is the holy bond of matrimony

trampled upon and profaned! How wholly defiled is it with spots of the

flesh, and what a multitude of vices and impurities now shelter themselves

under the sacred name of matrimony!

22. As God is just, the devil is unjust. The devil is therefore a thief, a

plunderer; and being so in himself, has instilled into man’s soul the same

unjust disposition, the same ravenous nature. The devil is a false accuser

(Rev. 12:10), a fallacious reasoner (2 Cor. 11:3), and a treacherous

informer (Job 1:9, 10), as well as a scornful mocker of God and man. Job

2:3, 4, 5. He misrepresents both words and actions, and wrests them to a

wrong sense. Of this artful contrivance he gave a striking instance when

he beguiled our first parents by his craft and subtlety. Gen. 3:5-7. Thus

the soul of man, corrupted by Satan, has received from him, as by

inheritance, a perverse and lying nature. John 8:44. This poison, conveyed

into the soul, is so horrible and so manifold, as to render it altogether

impossible to declare at large the subtile contrivances, and the different

kinds of diabolical art and cunning that proceed from it. Eph. 6:11. Read

Psalm 5:9, Romans 3:13, and James 3:5, 6; and thou shalt find described

therein in the most lively terms, that world of wickedness, which by a

deceitful tongue is drawn forth from the diabolical venom that lurks

within, and that thence spreads itself through the whole man. For God does

not blame the tongue, or the hands alone, but in his law, charges the

fault upon the whole man, yea, upon the heart, as the chief cause of all

the evils committed. See the Commandments, in Exodus 20:16, 17. This ought

to be particularly observed in the whole course of a religious life.

23. And this is that image of the devil, which now, instead of the image

of God, is so deeply engraven on the soul. Hereby man is made to delight

in sinning, and in slandering another, even as the devil’s name imports.

Rev. 12:10. How many, alas! are there, that reckon themselves very good

Christians, and yet will not hesitate to slander their neighbor upon any

occasion that offers; and after they have discharged their venom against

him, will applaud themselves for what they have done. Such a man will say:

“This is just what I have sought for a long while; I am now eased of a

great burden; I seem to be alive again, as I have so finely treated such a

one.” Ah! poor man, thou art to be pitied! How great is thy blindness,

that thou dost not discern who it is that has transformed thee into such a

devil and slanderer; and whose image it is thou carriest about thee! Seest

thou not that this is the very nature of the devil, the unhappy seed of

Satan? Discernest thou not this to be his true temper, which he has

implanted in the soul of man, that it might there display itself, in all

sorts of vices, but more particularly in pride, covetousness, lust, and

slander; even as daily experience abundantly witnesses? Alas, is this thy

wit, and cunning, and wisdom?

24. Behold, O man! the foul, the horrible, the profound corruption of

Original Sin! O how filthy, how unsearchable it is! Consider this again

and again; and descending into thyself, learn there to know the image and

nature of Satan, which, like a gangrene, is spread through thy whole soul,

together with all the dangerous symptoms that attend it. And learn how thy

soul is hence become an abomination before God, and is laid waste in so

dreadful a manner, that no creature is able thoroughly to search out the

malignity of the heart of man. Neither art thou thyself able sufficiently

to explore it, or to explain in words, that detestable venom which is as

rottenness in thy innermost parts. Wherefore, I earnestly beseech and

entreat every one, that he ponder with himself, and seriously reflect on

those things that have been said concerning the _depravity and corruption

of man’s heart_; even as if they had been inculcated a thousand and

thousand times, over and over again. For so great is this virulence, so

malignant and pestilential, as to put it beyond the power of any creature,

either angel or man, ever to root it out, or to cleanse or free our nature

from it. All the powers of men come short of so great a performance. For

how should any one be able to work out his salvation with his own natural

powers, since they all without exception are utterly depraved, and dead to

spiritual things? Man, therefore, must be forever miserable, and eternally

lost in this corruption, unless there come to his help one that is able to

succor, and to apply a healing medicine to so dreadful a disease. This

must be a lord over sin and death, able to subdue so obstinate an evil,

and by his divine virtue, to renew, transform, and purify again the

defiled nature of man. All this is a convincing proof, that

_justification_ cannot be the work of man, but is the work of God only;

and likewise that _regeneration_, or the being born again by the Spirit,

is indispensably needful to the restoring of fallen nature. For in

conformity to the inward principle of corruption, there is now a sort of

necessity that the soul should live a perverse and impious life. Man does

not now hesitate openly to transgress all the commandments of God; and

this is enmity against God. The understanding and will are now so dead,

and so much enslaved by sin, that according to their natural bent, they

are incapable of any love, fear, or reverence for God. They cannot call

upon him, honor him, praise, or worship him; they cannot put the least

trust in him, or turn themselves towards him. Many of the heathens have,

indeed, been illustrious for their good and virtuous deeds, and gained no

small credit by their morality. But it is utterly impossible for nature to

_change the heart_, to turn it to God, and to cleanse it from those sinful

affections that lurk within. This work is to be accomplished only by a

_divine_ power. For notwithstanding all this glittering show of morality

which some make, there still remains the inward root of the tree of evil,

whose fibres stick so fast in the soul, that no human power can ever

destroy them. The utmost that a man can do in so sad a case, is to prevent

the fire from breaking out into flames, so as to consume all that comes

near it; but notwithstanding this damp which is cast upon it, the evil

fire still keeps in, and secretly burns as much as ever.

25. Were not human life, and the management of civil and social affairs

under some check, the whole race of mankind would be destroyed at once,

and rooted up from off the face of the earth. But though the devil has

exercised an exceedingly great cruelty over man, yet God has not suffered

him to pluck up all the natural powers and affections from man’s soul, or

to extinguish the spark of free will which remains in the soul. There

still remain the law of nature and the natural love subsisting betwixt

husband and wife, parents and children. Without this it would have been

impossible for mankind to have long subsisted upon earth. For he who obeys

the unbridled lusts and desires of his corrupt nature, must be looked upon

as the very bane of all society. He entirely ruins, as much as in him

lies, all commerce and dealings betwixt men. It is, therefore, an effect

both of God’s mercy and wisdom, that he has preserved in fallen man this

little flame of natural love: the design of which is, that by the sense of

this love, we might know in some degree the excellency of that spiritual

and divine love which we have lost by the fall of man; and that from

feeling the one, we might be brought to consider the worth of the other,

and to breathe after the recovery of the same. But as to _spiritual_

matters, and such things as more immediately concern the happiness of the

soul, and the kingdom of God, nothing can be more true than that saying of

the apostle, “The natural man receiveth not the things of the Spirit of

God; for they are foolishness unto him: neither can he know them, because

they are spiritually discerned.” 1 Cor. 2:14. That is, man in his natural

state, has not so much as one spark of spiritual and divine light; but is

wholly blind in the things that appertain to the heavenly life, and that

constitute the image of God in the new creature. Man, nevertheless, was

created for this only end, that by means of this spiritual light, he

might, with the inward eye of the soul, contemplate the gracious presence

of God, and his sincere love towards him; and, continually walking with

and before the Lord, absolutely depend upon Him, and submit himself to be

governed by His will and pleasure.

26. The natural man not having so much as one spark left of this spiritual

light, it cannot but be that all men must abide in their natural

blindness, unless they be enlightened by God himself. This is that

hereditary spiritual blindness, which utterly incapacitates us for the

knowledge of such concerns as relate to the kingdom of God. But if it

happen, as too often it does, that a man besides this, indulge in evil

practices, then that spiritual blindness is followed still by another,

even natural blindness, which produces mournful effects in the fallen

soul. For by so prevailing a wickedness, that weak glimmering light which

yet sparkles in man, and would reason him into _outward_ honesty of life,

is at last totally extinguished; and the soul is struck with utter

blindness and darkness of heart, and must forever continue so, unless

Christ enlightens it.

27. What art thou, then, O man, unless Christ by his Spirit regenerate

thee, make thee a new creature, and transform thee into the image of God?

This new creation, necessary as it is, is, however, only _begun_ in this

life, and must struggle under the weight of many infirmities. If thou dost

but look into thyself, even after thou art become a new creature through

the Holy Ghost, it will plainly appear that the image of God is but

slightly delineated, and, as it were, shadowed out in thee. Dost thou not

see, that faith, hope, charity, and the fear of the Lord, are as yet but

weak, and hardly able to advance beyond the first principles of the

Christian life? Dost thou not see how slender thy humility is, and how

deeply the sin of distrust, pride, and impatience, is rooted in thy

breast? Dost thou not find thy devotion weak and languid; and thy charity

towards thy neighbor comparatively cold? How tender a spark of pure

chastity remains in the heart; and how vast a fire of carnal desire burns

within! How faint the one, how violent the other! How great still are thy

self-love, self-honor, and interest, sins that lurk within, and do not

always outwardly appear! And how fierce is the tide of evil concupiscence

which flows in upon thee, and disturbs thy inward repose! Whence it

follows, that to the very last moment of our lives, we must, by the Spirit

of God, continually wrestle with the old Adam, and with the image of

Satan. All this urges us incessantly to pray, sigh, and seek, till the

Divine Spirit be bestowed upon us, in order to destroy the image of Satan

daily, and to restore the image of God to us.

28. From all this, thou canst easily understand, O man! that thou art

never to rely on thine own strength; but entirely to cleave to the grace

of God, which alone is able to work all this in thy soul. All things are

to be sought and obtained from and by Christ through faith. From Him thou

art to receive divine knowledge and wisdom, against thy own blindness; his

righteousness, against all thy unrighteousness; his holiness against all

thy impurity; a full redemption, power, and victory, against death, hell,

and the devil. From Christ thou must obtain remission of all thy sins,

against the kingdom of sin and Satan, and against all the combined powers

thereof; and, lastly, everlasting happiness, against all spiritual and

bodily adversities and troubles. In this order, life eternal is to be

derived from Christ. But of this, more shall be said in the Second Book of

this volume.

Chapter XLII.

In This Concluding Chapter The Reasons For Adopting The Method Observed In

Book I. Are Explained; The Duty Of Guarding Against Spiritual Pride Is

Described, And The Truth Is Set Forth That True Spiritual Gifts Cannot Be

Obtained Without Prayer.

_What hast thou that thou didst not receive? now if thou didst

receive it, why dost thou glory, as if thou hadst not received

it?_—1 COR. 4:7.

I regard it as necessary, before I conclude this Book, to call the

reader’s attention to several points.

2. In this Book, _repentance and its fruits_, have, for various reasons,

been explained at large, and in different ways. Most of the Chapters in

this Book, accordingly, treat upon the fruits of true repentance; such as

our renovation in Christ, the daily mortification of the flesh, the

practice of self-denial, contempt of the world, the exercise of charity,

etc. For therein we find the beginning and foundation of true

Christianity, of a holy life, and of salvation itself, through true faith.

So, too, no solid comfort can ever be tasted in the heart of man, unless

he be thoroughly acquainted with the nature of Original Sin, that

dreadful, mortal, and diabolical evil, which is like an infernal poison

(ah, it is impossible sufficiently to describe and deplore it!) and has

proved the seed of a multitude of fatal and pernicious fruits. All the

books of comfort, and all the promises with which the Gospel abounds,

afford no substantial consolation to a man, except he be first thoroughly

humbled by a sense of his misery, and of that awful evil, Original Sin.

Man, in this fallen state, is too apt to flatter himself, and to look for

comfort, before a thorough search has been made into his own sinful

condition, degeneracy, and apostasy from God. Nature is concerned for

comfort more than for a cure.

3. But this is very preposterous, and altogether against the tenor of

Scripture, and the method of salvation therein explained. Our Lord says,

“The whole need not a physician, but they that are sick.” Matt. 9:12. No

cure can be expected, no medicine can be prescribed, no comfort can be

applied, nor can Christ himself, the great Physician of souls, be of any

benefit at all, so long as a man, thinking himself well, is not sensible

of those deep distempers that rage in his soul. Hence a true Christian’s

life consists in a _daily crucifixion_ of the flesh, and of all its sinful

propensities. O that every one might lay this earnestly to heart! No man

can belong to Christ, or have a share in his merits, but he that regulates

his life according to this rule. Now, such a soul shall not be left

comfortless in the end; but, shall be refreshed with divine consolation.

No sooner is a soul thoroughly humbled by a lively sense of inbred

corruption, and the infectious influence it hath on all the actions, than

it is raised again by those suitable grounds of comfort which the Gospel

affords. In all this, the operation of the Divine Spirit, and man’s

meditation on the word of promise, concur, and bring over the soul to

Christ, who is both willing and able to heal her, and to turn her mourning

into permanent gladness. He who will enter upon this course of true and

sincere repentance, must be careful, at the same time, not to be shaken by

the foolish judgment which this impious world will be apt to pass upon the

whole design of true Christianity. Let the profane worldling think ever so

much of his own natural parts and wisdom, it is certain that he is

altogether blind in the things of the Spirit of God, and most ignorant.

And though he may exercise his reasoning faculty on things that are far

above his reach and capacity, yet while he has no knowledge of the

wretchedness of his own nature, and of those spiritual diseases that

spring from it, he continues an utter stranger to spiritual concerns. He

does not understand what Adam and Christ are, or how Adam is to die, and

Christ to live in us again. And as he disdains to learn what he knows not,

he must forever remain in darkness and ignorance. Nor will he ever be able

in that state to obtain any insight into the grounds and properties of

true repentance, faith in Christ, and the new birth, wherein true

Christianity consists, and whereby he might be rescued from everlasting

ruin.

4. The next thing which I would mention at the close of this Book, and

which thou art carefully to avoid, is the sin of _spiritual pride_, after

God has begun to implant in thee, by his grace, spiritual gifts, new

virtues, new habits of mind, and new knowledge. See that thou ascribe

these attainments not to thy own power, wisdom, or industry, but to the

grace of God. Carefully avoid taking up thy rest in those virtues and good

dispositions that are formed within thee; and never confide in them as

_means_ of thy justification before God. For as they are yet marked by

various defects and imperfections, so they can never pass for the perfect

righteousness of God. Never seek thy own honor and glory by the gifts

which God has been pleased to bestow upon thee. On the contrary, use them

with humility and fear, divesting thyself of all selfish designs, and

returning all thou hast unto Him, who is the true Disposer and Author

thereof. Do not say in thy heart: “I have now a strong faith, fervent

charity, much knowledge, many gifts;” for these suggestions are the

_tares_, which the enemy of thy soul sows among the wheat while thou

sleepest.

For, (_a_) none of these gifts are thine, but God’s only, without whose

illumination and all-quickening power, thou art but a lifeless lump of

clay. These gifts are no more thine, than the light and heat of the sun

are the earth’s, which is warmed and penetrated by them. Thou art, at the

best, but the casket to hold the jewels; and the glory of these no more

belongs to thee, than the lustre of a precious stone belongs to the box in

which it is kept. Is it not, therefore, great folly to boast of the goods

of another, which are laid up in thee?

(_b_) Thou art to consider, that, as the lord of a treasure may lodge his

treasure wherever he pleases, and remove it as he thinks fit; so God, in

like manner, may deposit his heavenly treasure in thee, and take it away

again, as he sees proper. Him, therefore, thou oughtest to fear with holy

reverence, and at the same time carefully beware of spiritual pride and

presumption: for this would issue in the inevitable loss of the celestial

jewel committed to thy trust. “Be not high-minded, but fear.” Rom. 11:20.

(_c_) Thou art, further, to consider, that the righteous God will call

thee to an exact account of all he has intrusted to thy care. The more

thou hast received, the more will he require at thy hands.

(_d_) In the midst of all thy gifts, do not think that thou hast received

all that the Lord has in store for his children. Ah! beloved Christian! be

thy attainments ever so high and excellent, they are hardly the beginning;

there is yet much which thou lackest.

(_e_) Seriously consider, that no good and perfect gifts are obtained or

preserved except by _prayer_: for every good and perfect gift descendeth

from God. James 1:17. Whatever thou seemest to possess without this, is

but a lifeless shadow, a seed bearing no fruit, but withering away. For

without prayer, no heavenly gift can descend into the heart of man. The

reader is desired to peruse what is said on the subject of Prayer in the

_Second_ Book of this Work. There are two things which thou must chiefly

regard in thy prayers and application to the Lord: _first_, That the

_Image of Satan be destroyed in thee_; as unbelief, pride, covetousness,

lust, wrath, etc.; _secondly_, That the _Image of God be restored __ in

thee_; in which are contained faith, love, hope, humility, patience,

meekness, and the fear of the Lord. These two, that is, the destruction of

the satanic, and the restoration of the divine image, are illustrated in

the Lord’s Prayer. This prayer makes both _against_ thee, and _for_ thee.

If the name of God alone is to be hallowed, then thy name must be debased

and thy haughtiness be pulled down. If the kingdom of God shall come, then

certainly the devil’s kingdom must be overthrown in thee. If thou desirest

that the will of God should be done, then truly thine own must be

renounced.

These are the two parts into which any useful prayer-book or method of

prayer may be fitly digested; an order which is clearly exhibited in the

prayer of our Lord, so far as it respects those heavenly and eternal

benefits and gifts which we are directed to seek. Nay, in the Lord’s

Prayer, all the treasures both for soul and body, and all the things which

we need both for this life and that which is to come, are summed up. And

there is no question, but that the Father in heaven, according to his

paternal compassion, will readily grant, what the Son of his love has so

strongly commanded us to ask.

BOOK II.

Preface To The Second Book.

As in nature, my dear Christian reader, the destruction of one thing is

the production of another; even so is it in a true Christian life. The

old, carnal man must be destroyed and pass away, that so the new spiritual

man may be produced in his place. And as our carnal life is directly

contrary to the holy life of Christ (which in the preceding Book is

sufficiently declared); it is absolutely needful that we renounce this

carnal life, before we can attain the spiritual life of Christ, or follow

him in those steps which he has been pleased to leave us. Thus, for

instance, thou must put an end to thy pride, before thou canst be truly

humble; thou must cease from wrath, before thou canst possess the virtue

of meekness. And this is the reason why the spiritual Christian’s life

ought to proceed from true _repentance_. This is also the design and

substance of the preceding Book, as plainly appears both from the order in

which the chapters are arranged, and from the _Conclusion_ appended to the

whole Book.

2. Since, however, there will be occasion to treat of the doctrine of

repentance in some chapters of this Second Book, I shall now give some

account of the whole method into which this Book is digested. As the main

design of the First Book was to lay open the nature of Original Sin, and

the deadly influence which it has upon all our actions; so it is but fit

that the Second Book should begin with JESUS CHRIST, that everlasting

wellspring of man’s salvation, in whom alone we find help and a remedy

against the destructive poison of Original Sin, and against that flood of

calamities and miseries which thence proceeds. All this on man’s side, is

effected by FAITH, apprehending that salvation which is merited by Christ.

This matter is explained in the first three chapters of this Book. As,

however, that _faith_ which leads the soul to this fountain, and draws

thence effects so excellent and good, also brings forth living and sound

_fruits_; the next three chapters (IV-VI), are spent in describing the

same more at large. But, even as the fruits of righteousness and of the

Spirit are to grow up in us and wax strong, so must the fruits of the

flesh, in proportion, decay and decrease. And this is the daily,

effectual, and unfeigned repentance, wherein a Christian ought constantly

to be employed, if ever the flesh be mortified, and the Spirit be restored

to dominion. It was, therefore, judged expedient, to give here a clear

description of the difference betwixt the flesh and the Spirit, and of the

properties of a daily repentance. Here consult Chapters VII-X. But

inasmuch as from this habitual repentance, and the mortification of the

_old_ man (the life of a true Christian being nothing else but a constant

crucifixion of the flesh), the _new_ man is daily to come forth, it is

impossible to find a more perfect pattern, than that which our Lord Jesus

Christ himself has left us. And for this reason, the life of Christ ought

to be a mirror unto us, in which to view ourselves and him; and by

beholding him, to embrace the more freely his poverty and reproach, his

contempt and sorrow, his cross and passion, his agony and death. And this

holy life of Christ is the death of the flesh, and is accompanied with the

exercise of prayer, love, and humility. This is set forth at large in

Chapters XI-XXV.

3. Thus are the humility and lowliness of Christ a true ladder of

ascension for a penitent soul; by means of which we ascend into the heart

of God, as of a loving Father, and calmly repose in his paternal

affection. It is the _human_ nature of Christ with which we begin our

spiritual life, and rising up higher and higher, arrive at last at his

_divine_ nature. It is then that we contemplate in Christ the heart of our

Father in heaven. It is then that we behold him as the sublime, the

everlasting, essential, and infinite Good; we behold him as the

immeasurable omnipotence, as the unfathomable mercy, the unsearchable

wisdom, the purest holiness, the unspotted and endless righteousness, the

most perfect goodness, the noblest beauty, the most perfect graciousness,

and, at last, as the most joyful salvation. These points, as they chiefly

make up Christian contemplation, so they are explained in Chapters

XXVI-XXXIII. But because no one can ever arrive at this state without

prayer, hence the ensuing ten Chapters (XXXIV-XLIII), treat upon the

nature of _prayer_, and the exercise of divine _praise_. And since this

life, grounded on maxims of sound and unfeigned religion, will soon be

attended with _crosses_ and _tribulations_, there follow fifteen Chapters

(XLIV-LVIII), wherein are considered the _cross_ of Christians, and the

virtue of _patience_, the practice of which is thereby exceedingly

promoted. To all this, something is added of the nature and conquest of

those deep _spiritual temptations_, with which Satan harasses those that

adhere to the Lord, and who endeavor to be faithful to the end.

God grant that we may all be true followers of Christ, not ashamed of his

holy life; but follow the Lamb whithersoever he goeth, and be led at last

to the living fountains of waters, where the Lord will wipe away all tears

from our eyes! Amen.

JOHN ARNDT,

General Superintendent in the Principality of Lüneburg.

Chapter I.

Jesus Christ, The Son Of God, Is Given To Us By Our Heavenly Father As Our

Help Against The Damnable And Deadly Poison Of Original Sin, And The

Pernicious Fruits Thereof, As Well As A Protector Against All The

Calamities And Evils Both Of The Body And The Soul.

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

12:3.

As our distemper is exceedingly great, mortal, damnable, and out of the

power of any creature to remove; therefore it is needful that we should

have a remedy proportioned to the disease; a high, a divine, an

everlasting, remedy and help, entirely derived from the pure mercy of God.

As our original disease was caused by the wrath, hatred, and envy of the

devil (Gen. 3:1): so God, in tender compassion, was moved to heal the

mortal wound of our sin by his infinite mercy. And as Satan had used his

utmost endeavors and subtlety, in order to infect, slay, and condemn us,

God was pleased, in his infinite wisdom, to give us his beloved Son, in

order to restore us to that life, happiness, and salvation which we had

lost. Hence he has made the precious blood of Christ to be the grand

restorative of our nature, and the cleanser from all the contagion of sin.

He hath given us his quickening flesh, to be our bread of life; his holy

wounds, as a sovereign balsam to heal our wounded condition; and his

precious death, to be an abolition of our death, both temporal and

eternal. 1 John 1:7; Acts 20:28; John 6:32, etc.; Isa. 53:5; 25:8.

2. But so disabled, so weak, and undone, is fallen man, that he cannot so

much as apply this precious medicine even when it is freely offered: so

little health, so much weakness is there in him. Nay, we even, by nature,

strive against our cure, and reject the remedy which should help

us.—Wherefore, O Lord, unless thou shouldst draw me after thee (Cant.

1:4), and, as a faithful physician, administer to me what thou hast

ordered, the best prescriptions will avail me nothing. Take me, therefore,

entirely into thine own hands, and trust me not to myself. If I be left to

myself, the eternal ruin of my soul will be my lot. Therefore “turn thou

me, and I shall be turned: heal me, O Lord, and I shall be healed; for

thou art my praise.” Jer. 31:18; 17:14. As long as thou keepest back thy

mercy, and hidest thy face from my sorrow, I shall remain in a diseased

condition. Ps. 30:3. Whilst thou forbearest to quicken me, I am tied down

by the chains of death. Therefore I cry with David, “I am poor and needy;

make haste unto me, O God. Thou art my help, and my deliverer; O Lord,

make no tarrying.” Ps. 70:5.

3. O blessed Lord! shall not thy mercy be strong enough to raise a sick

soul from her languishing illness? a soul that is not able to raise

herself? Wilt thou not condescend to come to me, since it is not possible

that I should come to thee? Didst thou not love me, even before I had so

much as a thought of loving thee again? Thy mercy is so prevailing and so

strong, that it has even overcome thyself. Was it not mercy that nailed

thee to the cross, and gave thee up to death? What is so strong as to

encounter and conquer thee, if it be not the strength of thy own mercy?

What has might sufficient to apprehend thee, and to bind and conduct thee

to death, but thy love only, wherewith thou hast loved and quickened us,

when we were dead in trespasses and sins? Eph. 2:1. For thou wouldst

thyself undergo the pangs of death, rather than suffer us to be forever

bound over to death and eternal damnation!

4. Thy mercy, O Lord, has made thee all our own, and put a title to all

thy merits into our hands. When thou becamest a tender infant, it was

wholly for our sakes, unto whom thou art “born a child.” Isa. 9:6. When

thou wast made an offering for our sins, and when thou wast slain as an

innocent lamb on the cross, it was to give up thyself unto us, and freely

to impart unto us all things beside. O excellent gift of God! a good

wholly appropriated to us, even our own peculiar good and treasure!

(_a_) Behold! beloved Christian, the wisdom of God! God has by means of

this everlasting good made himself our own property, that he might thereby

in return make us _his own_. For having purchased us “with a price,” we

are no longer our own, but his who hath bought us. 1 Cor. 6:19, 20. For

whosoever receives so excellent a gift, receives also the Giver himself,

from whom it proceeds. And again, whosoever possesses any good as his own,

he makes it his own to all intents and purposes, and to the best advantage

he can. Thus, likewise, is CHRIST become thy own and proper GOOD. Thou

canst apply him in such a manner, as to obtain by him everlasting life and

salvation.

(_b_) CHRIST is become the true medicine of thy soul, to restore thee—thy

meat and thy drink, to refresh thee—thy fountain of life, to quench thy

thirst—thy light, in darkness—thy joy, in sadness—thine advocate, against

thy accusers—wisdom, against thy folly—righteousness, against thy

sin—sanctification, against thy unworthiness—redemption, against thy

bondage—the mercy-seat, against the judgment-seat—the throne of grace,

against thy condemnation—thy absolution, against thy fearful sentence—thy

peace and rest, against an evil conscience—thy victory, against all thine

enemies—thy champion, against all thy persecutors—the bridegroom of thy

soul, against all rivals—thy mediator, against the wrath of God—thy

propitiation, against all thy trespasses—thy strength, against thy

weakness—thy way, against thy wandering—thy truth, against lying and

vanity—thy life, against death. He is thy counsel, when thou hast none to

advise thee—thy power, in the midst of thine infirmities—thy Everlasting

Father, when thou art forsaken and fatherless—thy Prince of Peace, against

the adversary—thy ransom, against thy debt—thy crown of glory, against thy

reproach—thy teacher, against thy ignorance—thy Judge, against thy

oppressor—thy King, to destroy the kingdom of Satan—thine everlasting High

Priest, to intercede for thee.

5. (_a_) Consider now, O Christian, what an excellent gift the Lord JESUS

CHRIST is. Let it be thy daily prayer and supplication to make a true

saving use of all those heavenly benefits, and to improve all the

_offices_ of Christ to the end for which they are designed. If he be thy

Medicine (Matt. 9:12), fear not but thou shalt be healed: since he is thy

Bread (John 6:51), thy soul shall be filled. Is he to thee a Fountain of

Life (Isai. 12:3), then truly thou shalt thirst no more. Is he to thee a

Light (John 8:12), then thou shalt remain no longer in darkness. Is he thy

Joy (Luke 2:10), what then shall afflict thee? Is he the Advocate (1 John

2:1) that pleads thy cause, what adversary shall cast thee? Is he thy

Truth, who shall deceive thee? Is he thy Way, who shall make thee to err?

Is he thy Life (John 14:6), who shall slay thee? Is he thy Wisdom, who

shall seduce thee? Is he thy Righteousness, who shall condemn thee? Is he

thy Sanctification, who shall reject thee? Is he thy Redemption, who shall

imprison thee? 1 Cor. 1:30. Is he thy Peace (Eph. 2:14), who can disturb

thee? Is he thy Mercy-Seat (Rom. 3:25), who can arraign thee? Is he thy

Throne of Grace (Heb. 4:16), who can give sentence against thee? Is he thy

Discharge and Absolution (Colos. 2:14), who then dares impeach thee? Is he

the Champion and the Captain of thy Salvation (Heb. 2:10), who shall be

able to stand against thee? Is he thy Bridegroom (John 3:29), who then

shall snatch thee from him? Is he thy Ransom (1 Tim. 2:6), who will arrest

thee? Is he thy Crown of Glory (Heb. 2:7), who then shall reproach thee?

Is he thy Master (John 13:13), and Teacher, who then shall correct thee?

If he be thy Judge (2 Thess. 1:9), who shall oppress thee? If he be thy

Propitiation (1 John 2:2), who shall accuse thee? If he be thy Mediator (1

Tim. 2:5), who shall set God against thee? If he be thy Advocate (1 John

2:1), who shall prosecute thee? Is he thy Immanuel (Isai. 7:14), who shall

be against thee? Is he thy King (John 12:15), who shall expel thee out of

his kingdom? Is he thy High Priest (Heb. 7:25), who can refuse his

intercession and sacrifice? Is he thy Saviour (Matt. 1:21), who shall

destroy thee?

(_b_) How canst thou have a more excellent, a more valuable present? It is

a present of greater worth than thou thyself, than all mankind, and all

the world besides. It is a present that infinitely surpasses all the sins,

miseries, and calamities of the whole world. Christ hereby is all our own,

both as to his divine and his human nature. It was by sin we had forfeited

the richest of all treasures, the Sovereign Good, even God himself: and it

is by Christ, that all is made up again, and God himself given to us as

our property. And for this reason, Christ is called Immanuel (Isai. 7:14),

(which being interpreted is, _God with us_), that in him we might have

both a God and a Brother.

6. (_a_) Consider now, O Christian! what an immense, what an infinite good

thou hast in Christ thy Redeemer, and to what spiritual benefits thou art

entitled by him. If people were but better acquainted with the sources of

this heavenly comfort, then no cross, no affliction, would seem any longer

insupportable to them; because Christ would be all in all, and by his

presence alleviate the miseries of this life. Christ himself is ours not

only as a crucified Christ, but also as he is glorified, together with all

the majesty that resides in him. “All things are yours, whether Paul, or

Apollos, or Cephas, or the world, or life, or death, or things present, or

things to come; all are yours; and ye are Christ’s; and Christ is God’s.”

1 Cor. 3:21-23.

(_b_) Alas! poor, miserable, accursed, and condemned sinners, that we by

nature all are! How came we to be favored and honored with so high and

inestimable a gift? For thou, O Lord Jesus, art to us—Jehovah our

Righteousness—a Mediator between God and man—our everlasting Priest—the

Christ of God—a Lamb without spot—our propitiatory oblation—the fulfilment

of the law—the Desire of the patriarchs—the Inspirer of the prophets—the

Master of the apostles—the teacher of the evangelists—the light of the

confessors—the crown of the martyrs—the Praise of all the saints—the

resurrection of the dead—the first-born from the dead—the glory of the

blessed—the consolation of the mourners—the righteousness of sinners—the

hope of the afflicted—the refuge of the miserable—the entertainer of

strangers—the fellow-traveller of pilgrims—the way of them that were

mistaken—the help to them who were forsaken—the strength of the weak—the

health of the sick—the protector of the simple—the reward of the just—the

flaming fire of charity—the Author of faith—the anchor of hope—the flower

of humility—the rose of meekness—the root of all the virtues—the exemplar

of patience—the enkindler of devotion—the incense of prayer—the tree of

health—the fountain of blessedness—the bread of life—the Head of the

church—the bridegroom of the soul—the precious pearl—the rock of

salvation—the living stone—the heir of all things—the redemption of the

world—the triumphant Conqueror of Hell—the Prince of Peace—the mighty lion

of Judah—the father of the world to come—the guide to our heavenly

country—the sun of righteousness—the morning star—the inextinguishable

light of the celestial Jerusalem—the brightness of the everlasting

glory—the unspotted mirror—the splendor of the divine majesty—the image of

the paternal goodness—the treasure of wisdom—the abyss of eternity—the

beginning without beginning—the word upholding all things—the life

quickening all things—the light enlightening all things—the truth judging

all things—the counsel moderating all things—the rule directing all

things—the love sustaining all things—the whole comprehension of all that

is good.

(_c_) This is the great and infinite gift, which God has so freely

bestowed upon mortal men.

Chapter II.

The Manner In Which The Christian Should Apply And Appropriate To Himself

The Consolation Noticed In Chapter I.

_The Son of man is come to seek and to save that which was

lost._—LUKE 19:10.

The _first_ or chief foundation on which the Christian depends, when he

derives consolation from the doctrines of the remission of sin, and of the

merit of Christ, consists in the _universal_ extent of the divine

_promises_; of which that mentioned above is not the least considerable.

For if Christ came to save those that are lost, who can possibly doubt,

that he will also seek and save _thee_, since thou art of the number of

the lost. It is also said, that God, “commandeth all men everywhere to

repent; because he hath appointed a day, in the which he will judge the

world in righteousness.” Acts 17:30, 31. This argument is full of

consolation. As if the apostle had said, Christ will judge the world; and

_therefore_ God commandeth _all_ to repent, that all may escape the

dreadful sentence of eternal damnation. This is confirmed by St. Peter,

who tells us, that God “is not willing that any should perish, but that

all should come to repentance.” 2 Peter 3:9. All which passages plainly

assert the universal grace of God, extending itself to _all_ men.

2. The _second_ foundation is the divine _oath_. In order that no room

might be left to doubts and scruples in this grand article, God has

confirmed the universal promise of grace with an _oath_. “As I live, saith

the Lord God, I have no pleasure in the death of the wicked, but that he

turn from his way and live: none of the sins that he hath committed, shall

be mentioned unto him.” Ezek. 33:11, 16. As if he had said, How can I

delight in the death of a sinner, who am Life itself? Let but the wicked

be converted, and he shall certainly live.—Behold! God desires sinners to

be converted! And dost thou doubt, that thou, who art a sinner, art by God

solicited to conversion? When the apostle explains this oath, he says,

“This is a faithful saying, and worthy of all acceptation, that Christ

Jesus came into the world to save sinners.” 1 Tim. 1:15. But if Christ

came into the world with an intent to save sinners, thou art undoubtedly

one of the number of those whom he came to save.

3. In order to show that the Lord will not retain the remembrance of sin,

he hath no less than three times engaged his word. First, by the prophet

Isaiah, “I, even I,” says he, “am he that blotteth out thy transgressions

for my own sake, and will not remember thy sins.” Isa. 43:25. Secondly, by

Jeremiah he hath thus expressed his mind: “This shall be the covenant: I

will forgive their iniquity, and I will remember their sin no more.” Jer.

31:33, 34. And, thirdly, by the prophet Ezekiel, “If the wicked,” says he,

“will turn from all his sins that he hath committed, he shall surely live,

he shall not die. All his transgressions that he hath committed, they

shall not be mentioned unto him.” Ezek. 18:21, 22. This is the divine act

of oblivion, solemnly declared in favor of all returning sinners, without

exception.

4. Now the cause or reason why God promises that he will not remember sin

any more, is no other than the all-sufficient satisfaction and

reconciliation wrought by Christ. For whatever is entirely paid, yea, over

and above paid, should be altogether buried in an everlasting oblivion.

Now, God being once perfectly reconciled and satisfied by the most holy

and most complete sacrifice of Jesus Christ, he can no longer be angry,

nor perpetuate the remembrance of our transgressions.

5. The same oath is repeated in the prophet Isaiah, “Look unto me,” says

the Lord, “and be ye saved, all the ends of the earth: I have sworn by

myself; the word is gone out of my mouth in righteousness, and shall not

return.” Isa. 45:22, 23. Which oath, the Epistle to the Hebrews explains

in this manner: “Wherein God, willing more abundantly to shew unto the

heirs of promise the immutability of his counsel, confirmed it by an oath:

that by two immutable things, in which it was impossible for God to lie,

we might have a strong consolation, who have fled for refuge to lay hold

upon the hope set before us: which hope we have as an anchor of the soul,

both sure and steadfast.” Heb. 6:17-19. That is, God, by his counsel and

promise, having confirmed them with an oath, hath more than sufficiently

sealed and established his gracious will; that so none might be

discouraged.

6. The _third_ foundation is the eternal covenant of grace, which consists

in the pardon of sin: “This shall be the covenant: I will forgive their

iniquity, and I will remember their sin no more.” Jer. 31:33, 34. And this

covenant or testament, because confirmed by the death of Christ, is

therefore everlasting. To the same purpose the Lord says by the prophet:

“Neither shall the covenant of my peace be removed, saith the Lord, that

hath mercy on thee.” Isa. 54:10. And again, “I will make an everlasting

covenant with you, even the sure mercies of David” (i. e., Christ). Isa.

55:3. And Moses declares the same: “The Lord thy God is a merciful God: he

will not forsake thee, neither destroy thee, nor forget the covenant of

thy fathers which he sware unto them.” Deut. 4:31. And again we read: “He

will ever be mindful of his covenant.” Ps. 111:5. On which eternal

covenant, that we might the more firmly rely, he hath renewed and

established it with every one by Holy Baptism, which therefore is called

“The answer (or covenant) of a good conscience towards God.” 1 Peter 3:21.

For this end, Christ himself was baptized in Jordan, and thereby entered

with us into this covenant. Matt. 3:13.

7. The _fourth_ foundation is the death of Christ, by which the covenant

or testament of God was ratified. But if any ask, For whom did he die? St.

Paul answers, that “he died for ALL.” 2 Cor. 5:14, 15. And St. John says,

“He is the propitiation for the sins of the whole world.” 1 John 2:2. So

John the Baptist said: “Behold the Lamb of God, which taketh away the sin

of the world.” John 1:29. This, the apostle explains in the following

comforting manner: “As by the offence of one, judgment came upon all men

to condemnation; even so by the righteousness of one, the free gift came

upon ALL men unto justification of life” (Rom. 5:18): where a comparison

is made betwixt Christ and Adam. As if he had said, “Since the offence of

Adam hath been so strong, as to make all men sinners; shall not the

righteousness of Christ be far more powerful to make them righteous? If

sin hath abounded, shall not grace much more abound?” The same apostle,

having occasion to show that the merit of Christ is universal, and extends

itself to all, thus reasons: “For there is one God, and one mediator

between God and men, the man Christ Jesus; who gave himself a ransom for

all.” But if this be true, it also follows, “that God will have all men to

be saved, and to come unto the knowledge of the truth.” 1 Tim. 2:4-6. On

all this Paul remarks, that God, by “Christ hath reconciled all things to

himself, whether they be things in earth, or things in heaven.” Col. 1:20.

And again: “God spared not his own SON, but delivered him up for us ALL.”

Rom. 8:32. In this number, reckon also thyself, because “God is no

respecter of persons.” Acts 10:34. Since, therefore, Christ died for

sinners, thou, who acknowledgest thyself to be one, must necessarily have

an interest in his death, and in all the benefits purchased by it.