creatures; for as they were made for the service of man, so man was made
for the service of God; and all the duty they pay to us, is only to
encourage us in our duty to our Maker. When this end is not answered, we
may not only be said to use the creatures in vain, but to abuse them. The
end of all that has been said, is this: that as God has commanded the
creatures to contribute to the support of our natural life, he thereby
instructs us to devote and dedicate that life entirely to His honor and
service.
Chapter XX.
All Things Are Preserved By The Hand Of God.
_The hand of our God is upon all them for good that seek him; but
his power and his wrath is against all them that forsake
him._—EZRA 8:22.
As man, the noblest of the creatures, cannot subsist one moment without
the help of those that are much inferior to himself; it follows, that
their being, and the qualities by which they help and assist us, are
entirely owing to God. Whosoever denies this, must believe that they who
want not our help, must be more worthy than we, who cannot subsist without
theirs.
2. But the more natural conclusion would be, that if man cannot subsist
without their help, they who are so much more ignoble than he, must
likewise depend on some superior being for their support and preservation.
But as He that supports the creatures, also supports mankind by their
means, it is plain, that he can be nothing less than the Creator and Maker
of all things. For nothing can preserve our being, but he that gave it,
and that is God, who ordained the creatures for our sakes, and man for his
own.
Chapter XXI.
Showing That From The Service Of Man And The Creatures, A Union Takes
Place Between The Visible World, Man, And God.
_Forasmuch as there is none like unto thee, O Lord; thou art
great, and thy name is great in might. Who would not fear thee, O
king of nations?_—JEREM. 10:6, 7.—_If then I be a father, where is
mine honor? and if I be a master, where is my fear?_—MAL. 1:6.
Let us now consider and admire the wonderful union of all the creatures
with God, by that double service of which we have spoken. For as all the
creatures were made for the use of man, thence arises a certain relation
or union between man and them; as there is by our duty and service to God,
between us and him. For as God intended to draw man to himself by the
cords of love, so he commanded all the creatures to do service unto man,
as being created for his use alone; and this is a strong obligation upon
us to love, serve, and honor _him_.
2. Hence we may learn, that all the duty they pay to us, or we to God,
tends solely to the good and benefit of man. As for the other creatures,
they reap no benefit or advantage from their several labors and services,
but only that every one is looked upon to be more or less excellent, in
proportion to the service they respectively do to man. So likewise God
receives no advantage from our services to him; but the greater love any
man has for God, the more noble he is, and the greater benefit he
receives. Whence it appears, how wonderfully this twofold service unites
the creatures to man, and man to God,
3. And would to God that the bond of union which is between God and man,
were as strong as that which is between man and the creatures! They are
incessantly employed in the service of man, and never act in a manner
contrary to this design of their creation; but man, on the other hand,
bursts the yoke, and breaks the bonds of duty which God has laid upon him,
debasing himself below the beasts, though so much more noble than they.
Now if the laws of nature and reason require the creatures to be obedient
to man, as their lord, how much more just and reasonable is it, that man
should be obedient unto God? For as the soul is much more noble than the
body, so is the inward and spiritual service of God much more excellent
than that external and bodily service of the creatures. And thus by the
duty and service of man to his Maker, are all the creatures united unto
God, and perfected in charity, that they may not be created in vain.
Chapter XXII.
From The Love Which We Owe To God, Proceeds That Which We Owe To Our
Neighbor.
_This commandment have we from him, That he who loveth God love
his brother also._—1 JOHN 4:21.
As we have already shown above, that our love is entirely due to God, and
that this is the first and chief obligation upon us; hence it follows,
that it would be highly unjust to alienate that love from him, and fix it
upon any other object. As God has appropriated all his love to us, so
ought we entirely to consecrate ours to him. For though the creatures
indeed do us good, yet they are only agents, and, in truth, _God_ does us
good by their means, forasmuch as he supports, enables, and commands them
to minister to our necessities. Whence it follows, that man also, being a
creature of God, appointed to minister to his neighbor, if he does him any
service, ought not to claim any honor or love for himself, which are due
to God alone.
2. But as man is obliged to love God above all things, so he is thereby
bound to unite his will and love with the will and love of God, and to
love all mankind as created in the image of God, as freely and sincerely
as God himself loves them. And he that saith he loves God, and loves not
his brother, created in the image of God, is a liar, and the truth is not
in him; for every one that truly loveth God, will love his brother also.
Chapter XXIII.
Man Is Made In The Image Of God.
_And God said, Let us make man in our image, after our
likeness._—GEN. 1:26.
All the creatures, in their different orders and degrees of subordination,
may be said to imitate their Maker. Those beings that are endued with life
and sense come nearer to him than the vegetable; the rational, than the
irrational. As, then, all the creatures in their order seem respectively
to approach nearer and nearer unto God, and man is the end and perfection
of them all, it follows, that he must be in the highest degree of
conformity and likeness unto God.
2. For as the wax represents the perfect impression of the seal, so God
has fixed a stamp or impression of himself upon all creatures; but to man,
before his fall, he gave his own image and the brightness of that glory,
which the rest of the creatures partake of in lower degrees. Thus it
appears from the orders of created beings, that man was entirely created
after the image of God. And as God is a pure spirit, a holy, just, and
understanding mind, so there is in man a spiritual and understanding soul,
in which the brightness and glory of the divine image shone and manifested
itself.
Chapter XXIV.
That Man Is Obliged To Love His Neighbor As Himself.
_He that loveth not, knoweth not God; for God is love._—1 JOHN
4:8.
As we were all originally created in the image of God, and he is
endeavoring to restore in us this lost image by the Holy Spirit, and to
save us in Jesus Christ, it follows, that we ought to love our neighbors,
and look upon them not as aliens and strangers, but as our kindred and
brethren, having all received from the same God and Father, our life, and
breath, and all things. We ought to regard them with the same affection
that we do ourselves, that so the image of God, renewed in us by Christ,
may not suffer by our fault. Since, then, there is but one image of God in
us all, and we have but one Redeemer and one Holy Spirit, how strong ought
the bond of love and unity to be betwixt those who represent but one great
body, and where all are members one of another? For as our Maker justly
claims the first place in our love, so the second is certainly due to them
that are created in his image. And because this image resides more
particularly in the soul, we are thereby obliged to wish as well to the
souls of our neighbors as to our own; so then every man is bound to love
his neighbor as to love his God, and that is a necessary consequence of
this. For as God has loved man from all eternity, and still continues to
love us, by providing plentifully for all the wants of soul and body; he
designs thereby, as with the cords of love, to draw us to himself, and to
teach us that as he loves us, so ought we also to love one another.
2. Moreover, as religion or the worship of God regards chiefly the good
and benefit of the worshipper, it follows, that the love of our neighbor,
which arises from our love of God, necessarily tends to the same end. Or
shall we say that the image of God in man is profitable to the giver, and
not to the receiver? Lastly, as the love of God and of our neighbor is the
first and chief duty of man, it must of necessity be also his chief and
greatest good; yea, the root and fountain of all the blessings which he
can possibly enjoy; so that nothing can strictly be called good to him,
that proceeds from any other principle. The more, therefore, we increase
and improve in the love of God and of our neighbor, the more do we improve
in blessedness and happiness.
Chapter XXV.
All Mankind Are To Be Considered As One Man, Or As Being Many Members Of
One Great Body.
_Have we not all one father? hath not one God created us? why do
we deal treacherously every man against his brother?_—MAL. 2:10.
As all the creatures, the fire, air, earth, water, sun, moon, and stars,
equally and without any respect of persons, serve and minister to mankind,
doing the same service to the poor as to the rich; to the peasants as to
the citizens; to him that labors for his bread, as to him that sitteth on
the throne; by this God teaches us to look upon our neighbor as part of
ourselves, and all of us together as making up but one man. And as he has
commanded all the creatures to pay honor and obedience to man, he designs
thereby to instruct us that we are the image of God, and ought to live in
a constant imitation of him.
2. If we do not this, and accept not the service of the creatures with
thanksgiving, we are unworthy of the least service from them. Now as the
creatures pay equal service to all men, solely on account of the image of
God which they bear, how much more incumbent is it upon us to love and
honor our neighbor, as bearing that divine image. So that the creatures
themselves instruct us by their example in the duties which we owe to one
another; for as they regard all mankind but as one man, so ought we to do
likewise.
3. Lastly, forasmuch as all of us enjoy the love and favor of the same
God; are all equally created in the same image; as the love of God is
universal to us all, and his blessings equally bestowed on all; as we all
labor under the same necessities, and stand in need of the same mercies,
and are obliged to pay him the same duty and service; as we are all
partakers of the same nature, and bear the same name (for the poorest and
meanest is as truly a man as the greatest); as we all receive an equal
tribute of service from the creatures; and, as it is appointed for us all
once to die; upon all these accounts we are, each one, obliged to love our
neighbors as ourselves, and promote peace, unity, and charity among
ourselves.
4. From all that has been said, it appears, that there is a twofold
brotherhood among men: First, as we are all the creatures of God, and owe
to him our being, and all the comforts and supports of it, as well as the
other creatures; and secondly, as we are distinguished from the rest of
the creatures, and have a closer and more heavenly relation one to
another, being all created in the image and likeness of God. But there is
yet a much more noble brotherhood discovered to us in the Gospel, by which
we are all brethren of, and in, the Lord Jesus Christ, and members of his
spiritual body under Him, our Head, of whose fulness we all receive our
different measures and proportions of grace. Ephes. 1:23.
Chapter XXVI.
Charity, The Foundation Of The Greatest Strength.
_Endeavouring to keep the unity of the Spirit in the bond of
peace._—EPH. 4:3.
As the greatest strength arises from concord, and the greatest weakness
from discord; it follows, that the closer this concord is, the greater
will the strength be. But in order to be united among ourselves, it is
necessary that we begin first with being united unto God. The closer our
union is with God, the stronger will it be with our neighbors. For it is
impossible that he who is sincerely and heartily united to God by love,
should hate his neighbor, whom God so sincerely loves. Yea, the more
ardently any man loves God, the more tenderly will he love his neighbor;
and the more he loves him, the closer will he be united to him.
2. Upon the diminution or increase of our charity, therefore, depends the
decay or increase of our union; and when both are perfect, the strength
arising from them is invincible. Whence it plainly appears, that when men
love God, they must of necessity love one another, and are thereby united
in a perfect bond of union and peace. But when once they come to forget
God, and to care for nobody but themselves, then faction and discord
arise, which end in ruin and confusion. Here we see the advantages of
concord, and the many public and private blessings that flow thence; and
how all the miseries that attend confusion and discord, rob us of those
blessings, which every single person may enjoy in the safety and peace of
the public. In a word, so great are the benefits of this universal love of
God and man, that so long as it is preserved, no power can destroy or hurt
us.
3. Hitherto we have been ascending by gradual steps, from the lowest
creatures to God, our chief Good, being taught and convinced by the
creatures, of the obligations under which we are to love and worship God.
Hence we descend again from the Creator to the creature; that is, from the
love of our Creator, to the love of the creatures.
Chapter XXVII.
Of The Nature, Properties, And Fruits Of Love.
_Take heed that the light which is in thee be not darkness._—LUKE
11:35.
That nothing is properly our own but our love, is too plain to need any
proof. Hence, if our love be good, and rightly applied, our hearts and the
treasures that are in them, are good likewise; but if otherwise, then we
ourselves and all that we have, are evil. It is our love only that makes
us either good or bad. And as, when our love is right and duly placed,
there can be nothing better; so, when it is otherwise, there can be
nothing worse.
2. And, since we can call nothing our own but our love, it follows, that
on whatsoever being we place our love, to that we dedicate ourselves and
all that we have. Whensoever we abuse or misapply our love, we throw away
and lose all that we have. So then, if all our goodness consist in the
rectitude of our love, and all our evil in the misapplying of it; it
follows, that virtue itself is nothing else but our love, truly and
properly placed; and vice nothing else but a perverse and irregular love.
Whosoever considers these properties of love, cannot be ignorant wherein
the greatest good, and the greatest evil of man, consist.
Chapter XXVIII.
Love Unites Him Who Loves With The Person Loved, And Transforms Into The
Same Nature.
_God is love; and he that dwelleth in love dwelleth in God, and
God in him._—1 JOHN 4:16.
Love unites itself to the beloved object, because it is the nature of love
to communicate itself willingly and freely to every person or being that
is disposed to receive it. For love is a free gift, and cannot be obtained
by force. And as it is the nature of a gift, to be entirely in the power
of him to whom the last owner gave it; so our love is entirely
appropriated to him on whom we have bestowed it, so that we truly give up
ourselves to that thing on which we fix our love. Thus the beloved is
united with the lover, and they two become one, not by constraint or
force, but freely, willingly, and joyfully: and so he who loves is made
one with the thing beloved, and love takes its denomination from its
object. Hence we read of _carnal_ love, _earthly_ love, and _divine_ love,
each taking its name and character from the objects on which it is fixed.
Thus then every man has it in his power to be changed with freedom and
ease into a being more noble than himself.
2. Moreover, as the will, without controversy, undergoes a change in love,
and every change ought to be from an ignoble to a more noble state of
being (as we see the elements are changed into plants and herbs, and these
into the flesh of living creatures, and they again into the substance of
human bodies), it would, therefore, be unnatural to fix our love upon,
and, consequently, to be united and changed into, anything that is meaner
than ourselves, but rather upon God, the best and supreme Being; to whom,
according to the order of nature, our love and will ought to be united.
Thus we hear, as it were, the whole creation calling to us, and putting us
in mind of the supreme excellency of God; upon which account He, and He
alone, is worthy of our love.
Chapter XXIX.
Nothing Is Worthy Of Our Love, But That Which Can Make Us More Noble And
Pure.
_Love not the world, neither the things that are in the world._—1
JOHN 2:15.
As our love is the most noble present we can make, and has a power of
changing our will into the nature of the thing beloved, so that we are
under the control of that which we heartily love; it follows, that we act
meanly and unworthily, when we give to anything that is vile and earthly,
the power of enslaving our will, which is a spiritual faculty, and,
consequently, more noble than anything corporeal: and that he is very
unhappy and foolish, who places his love on his body, and the
gratifications of sense, for instance, on his furniture, equipage, houses,
and estates; all which debase the soul, and can yield it no satisfaction
in trouble, no comfort in the hour of death, or in the day of judgment.
Nothing can do this but God, who is the highest and chief Good, and alone
is worthy of our love.
2. We must not, therefore, waste our love on anything that is not sensible
of the honor we pay it, nor able to make us a worthy return for it, much
less on things that corrupt and debase it, making it earthly, sensual, and
unprofitable. On the other hand, as God loves us above all creatures, he
deserves a suitable love from us; and that not only as he raises and
ennobles our love, but as he requites us with his own, which is infinite,
uncreated and eternal.
Chapter XXX.
Our Chief Love Is Due To God, As The First And Last, The Beginning And The
End Of All Things.
_He is the Rock, his work is perfect: for all his ways are
judgment: a God of truth and without iniquity, just and right is
he._—DEUT. 32:4.
Not only the universal voice of nature, but our own consciences also bear
witness that our chief and highest love is due to God. 1. Because he is
our chief and eternal Good. 2. Because not only man, but all other
creatures derive their being from him. 3. Because the love and goodness of
God are conveyed unto man by all the creatures. Whence it follows, that
God, who is the fountain of goodness and love, deserves to be loved by us
more than any creature, yea, than all the creatures put together; they
being no more than means or instruments of conveying to us the
transcendent and eternal love of God. So that our love is never true,
right, regular, or reasonable, but when it is fixed upon God; which may be
properly called the rectitude of our will.
2. On the other hand, when self-love predominates, and a man makes all his
love centre upon himself, that love is unnatural, preposterous, unjust,
and irregular, a direct opposition to God, and the root and seed of all
sin and iniquity. For what can be more unjust and ungrateful than to
withdraw our love from God, who alone has a right to it, and to fix it
upon ourselves or upon any creature? This, in short, is the highest
injustice, and the highest violation of the laws of nature, as well as of
God.
Chapter XXXI.
He Who Principally Loves Himself, Actually Sets Up Himself In God’s Stead.
_O Lord, righteousness belongeth unto thee, but unto us confusion
of faces._—DAN. 9:7.—_Not unto us, O Lord, not unto us, but unto
thy name give glory._—PS. 115:1.
As God is the beginning and end of all things, so the first and chief love
of man is due to him. And whosoever transfers it to any other object,
really and truly makes that his god; which is the greatest affront that
can be offered to his divine Majesty. For as it is the nature of love to
unite the lover with the thing beloved, so the fixing of our love upon any
creature separates and alienates us from the Creator. Whosoever
principally loves himself, certainly loves everything else solely for his
own sake; which he ought to love purely for the sake of God; and so all
his love is founded in and upon himself, which ought to be fixed entirely
upon God.
2. Hence he is employed in doing his own will instead of God’s; he usurps
God’s right; attempts to invade his kingdom; sets up an authority in
opposition to God’s kingdom; and actually rebels against his Maker and his
God.
Chapter XXXII.
Love To God, The Source Of All That Is Good; Self-Love, The Source Of All
Evil.
_O Israel, thou hast destroyed thyself; but in me is thine
help._—HOS. 13:9.
Love is the efficient cause of all things; and as there are two sorts of
love, the love of God and the love of ourselves, and as these are directly
opposite to each other, it follows, that the one must be extremely good,
and the other extremely evil. But forasmuch as it is plain that the
preference is to be given to divine love, it follows, that this alone is
good. For the love of God is a divine seed in us, from which no evil, but
all good things proceed. This love unites itself to its object, which is
God, its chief, its only Good, in whom it rests, triumphs, and rejoices,
even as God does in it. For joy and pleasure arise from love, as we learn
in Psalm 18:1, 2. This spreads itself over all the world, and, like God,
its author and object, communicates and bestows itself upon every worthy
receiver. And truly, as love finds all things in God, and is happy in the
enjoyment of him, it stands in need of no creature.
2. But as from divine love proceeds nothing but good, so from self-love
proceeds nothing but evil. This is the root of all the iniquity, sin,
blindness, ignorance, and misery, of which human nature is capable. By
this a man makes his own will his god; and, as the true God is the
fountain of all good, so this false god, this vain idol, our self-will, is
the fountain of all evil. Moreover, as the creatures which we are so fond
of, are made out of nothing, and are so weak and uncertain that they are
always tending to their original state, and, in the meantime, are nothing
but poverty, misery, and sorrow; it follows, that as man is changed into
the nature of the thing which he loves, he must likewise partake of their
inconstancy, their poverty, and misery, and can have no rest in the
enjoyment of them. If the creature is vanity and sorrow, the heart that
cleaves to the creature enters into its vanity, and must be partaker of
its sorrow.
3. Thus self-love, when it rules and is uppermost in men, makes them
enemies to God, fills them with all iniquity, and brings them into
subjection to the creatures. As the love of God dilates and enlarges the
soul, so the love of ourselves contracts and straitens it, making it
unjust, corrupt, proud, and covetous. As the love of God makes us quiet,
easy, peaceable, and benevolent; so the love of ourselves makes us
unquiet, turbulent, and ill-natured. As the love of God reinstates us in
the liberty of the sons of God; so self-love makes us slaves to the
creatures. The one gives us firmness and constancy of mind and will; the
other makes us inconstant and changeable. The one makes a man courteous,
courageous, generous, and obliging; the other makes him sour, timorous,
mean, and an enemy to everybody but himself.
Chapter XXXIII.
Of The Love Of God, And The Love Of Self.
_The carnal mind is enmity against God._—ROM. 8:7.
As it is plain that by the love of God, or the love of self, all the
motions and operations of our will are governed and directed, and that all
other desires and inclinations have their birth and bias from them; it
follows, that upon them depends all our knowledge, either of good or evil.
For as the love of God is the principle by which we know and judge of all
the good that is in man; so self-love discovers to us all the evil. And
whosoever understands not what self-love is, knows not what evils there
are in man; just as he that understands not the love of God, cannot know
the good that is in Him. For no man can judge of either good or evil who
knows not the springs and fountains from which they flow. The love of God
is a shining light, discovering to us not only itself, but its enemy,
which is self-love; on the contrary, self-love is a thick darkness,
blinding the eyes of men, that they cannot see the good or evil that is in
them. These, then, are the two roots of good and evil, which, whosoever is
ignorant of, cannot rightly judge of either.
2. For as man consists of two parts, namely, soul and body; so in respect
of one, he sets his heart upon honors, dignities, and preferments; whilst
the other tempts and draws him to fleshly and sensual pleasures. So that
whosoever thus loves himself, must be a slave either to honor or pleasure,
which he looks upon as his greatest happiness, as gratifying that
inclination to himself, which is uppermost in his heart. And from these
two kinds of self-love spring many others, as various as are the means and
instruments of obtaining the honors, or fulfilling the lusts, which have
taken possession of our hearts. And these are chiefly three: 1. Pride, or
an inclination to be eminent and popular in the world. 2. Pleasure and
luxury, by which we indulge and gratify the flesh. 3. Covetousness, or an
inordinate love of worldly things. Whosoever eagerly seeks honor, cannot
but hate everything and every person that stands in his way and hinders
his designs; whence proceed anger, revenge and envy of all those who are
possessed of any advantages which we want, or which seem to eclipse or
lessen the figure which we desire to make in the world. Hence also proceed
indolence and sloth, and a mean fear of laboring or sufferings, both of
which are ungrateful to flesh and blood. In a word, all sins and
iniquities proceed from this fruitful fountain of self-love.
Chapter XXXIV.
Love To God, The Only Source Of Peace And Unity.
_Above all these things put on charity, which is the bond of
perfectness._—COL. 3:14.
If all men had an equal love for God, the supreme Good, they would then
all be of one heart and of one mind, and the sincerity and unanimity which
they would manifest in the love of God, would cordially unite them to each
other.
2. But instead of this, every man loves himself, and pursues the
inclinations of his own heart, so that hardly two can agree together. For
as he whose heart is set upon honor, cannot but hate and envy every one
that is preferred before him; so from these different interests and
inclinations, nothing can proceed but emulation, strife, and discord.
Moreover, as he that pursues his own will, and courts the esteem of men,
makes himself his own god, there must by consequence be as many of these
idols and false gods as there are proud, ambitious men in the world. Hence
arise envy, hatred, wars, and fightings, whilst every one is bent upon
increasing and defending his own grandeur, in opposition to that of his
neighbors. Hence it plainly appears that as the love of God is the bond of
peace and union; so self-love is the root and cause of all the discord and
contention that is in the world.
Chapter XXXV.
Showing How We Ought To Love God.
_Now the end of the commandment is charity out of a pure heart,
and of a good conscience, and of faith unfeigned._—1 TIM. 1:5.
There is no better way of convincing a man than by appealing to his own
conscience. There, as in a glass, we may read our duty much more plainly
than ten thousand teachers can instruct us. We have already shown that it
is a point of natural equity to love God above all things, and that he who
does otherwise, sets himself up as his own idol. And now, if any man
desire to know to what his duty to God obliges him, let him look into
himself, and examine his own heart, and conclude that whatsoever he would
have done for himself, _that_ he is obliged to do for God. Therefore, as
self-love is natural to us all, we must reverse that, and offer to God
that which we unjustly arrogate to ourselves, by loving him as we have
hitherto loved ourselves.
2. Wherefore, as thou now lovest thine own will, and endeavorest to
gratify it in all things, so thou must, for the future, prefer the will of
God to thine own will, and think it better to submit to God’s good
pleasure than to humor and gratify thyself. Thou art in love with honor
and esteem, and wouldest have everybody bow to thy superior merit and
character; turn now this inclination of thine, and apply it to promote the
glory of God, and pray that all men may unite to do the same. As thou hast
hitherto been angry with every one that has opposed thee in thy pursuits
of glory, so oughtest thou now to oppose those that oppose the glory of
God.
3. Whilst thy heart is full of self-love, thou art greedy of praise, and
wouldest have everybody think and speak well of thee; do thou the same for
God; labor and pray that God may be glorified by all men, and that every
creature may praise and magnify His name. As thou art very industrious to
be thought a man of truth and honesty, and wouldest be very uneasy to be
counted a liar; so oughtest thou also cheerfully and industriously to
propagate and vindicate the truth and veracity of God. From all which it
appears that every man may read in the book of his own conscience the
obligation he is under to love and honor God rather than himself.
Chapter XXXVI.
Divine Joy, The Fruit Of Divine Love.
_Let all those that put their trust in thee rejoice._—PS. 5:11.
The end and perfection of everything is the fruit it bears, or the effects
it produces, which are as various as the seeds from whence they spring.
Therefore, as there are two different seeds or roots in man, namely, the
love of God and the love of ourselves, which are diametrically opposite to
each other; so likewise are the fruits which they produce. Now the end and
fruit of all human actions is either joy or sorrow. Joy, as it is a good
fruit, must necessarily proceed from a good root; and sorrow, being evil,
must proceed from an evil root; that is, in short, all true joy must
proceed from the love of God, and all sorrow and anguish of mind from the
love of ourselves.
2. For as all joy arises from love, and depends upon it, such as is the
_love_, such also must be the _joy_. If the love be divine, the joy will
be divine; if earthly, the joy also will be earthly. Now so long as our
hearts are united to God by true love, they cannot but rejoice and be
happy in him. This is a foretaste of eternal life, in which both our love
and our joy shall be completed and perfected together. Therefore, as we
shall there live eternally unto God, so our love also shall be eternal;
and as our love shall be perfected, so it shall be united with a perfect,
absolute, infinite, and eternal good, being itself also perfect,
unchangeable, constant, and eternal. And from a love so pure, immaculate,
and heavenly, shall flow a river of joy, divine, pure, precious, full of
rapture, full of grace, glory, and immortality.
3. For eternal life itself is nothing but this eternal joy, with some
drops of which, faithful souls, even in this life, have been often
refreshed and comforted. This is the meaning of that passage in Canticles
2:4, “He brought me to the banqueting-house: stay me with flagons, comfort
me with apples.” And whosoever has tasted of this joy, can have no relish
for worldly pleasures. But as that proceeds from the true love of God,
arising from faith in our Lord Jesus Christ, it follows, that if we desire
to obtain so great a good, and, by tasting some drops of this sweetness,
to enjoy this earnest and foretaste of everlasting life, it must be
obtained by a lively faith, operating by divine love. Whence St. Paul
tells us that “the love of Christ passeth knowledge.” Eph. 3:19.
4. And as this divine love is not a thing _without_ us, but _within_ us,
it follows that this does not depend upon our external goods or
possessions, such as riches, honors, learning, meat, or drink, or any
other outward blessing; but that all these things are contained _in it_.
And as this love shall attain its full perfection in the other life, so
the peace and joy that flow from it, shall be perfect and everlasting.
This treasure a man shall have in himself, and no one shall take it from
him; he shall have a river of living pleasure rising up in himself,
independent of all external blessings and comforts. And as no man knoweth
this treasure, but he that has it; so he that has it, is in perfect ease;
he envies nobody, covets nothing, thirsts after nothing but the fulness
and perfection of divine love.
5. The first fruits of this treasure may be possessed by faithful souls
even in this life, without lessening the reversion in the next life; yea,
it rather increases and spreads itself to infinite degrees, so that though
all mankind should unite together in this divine love, they would be no
hinderance to each other, but would rather increase and improve their
united stock of love and joy. For the more earnestly any man loves God,
the greater is his joy. And if it be so in this world, how great shall our
joy be in the next, when God shall pour out the fulness of his joy and
love upon his elect, and He himself shall be “all in all.” 1 Cor. 15:28.
Chapter XXXVII.
Of The Evil Fruits Of Self-Love.
_Be afflicted, and mourn, and weep: and let your laughter be
turned to mourning, and your joy to heaviness._—JAMES 4:9.
As true and divine joy proceeds from true and divine love, so nothing can
proceed from false love but false joy. For as self-love aims at nothing,
delights in nothing but honors, riches, and sensual and worldly pleasures,
all which are fading, perishing, and subject to a thousand casualties;
therefore the man whose heart is set upon them, cannot but be always
fearful, apprehensive, and jealous of every accident that may deprive him
of his happiness; so that his joys are never solid or lasting, but false
and perishing, mixed with fears and cares, and ending in disappointment
and sorrow. For as the seed is, such is the fruit.
2. Now we have already shown, that self-love is corrupt, impure, unjust,
abominable, and unnatural, the seed and root of all evil, the parent of
weakness, blindness, error, and death. And the fruit or joy arising from
it is of the same sort, unjust, impure, opposed to God, to our neighbor,
and to all righteousness; it rejoices in iniquity, and contempt of God.
And if it be a sin only to love anything which God hateth, how much more
grievous a sin must it be to delight and rejoice in it? Such a joy as
this, which is opposite to the nature of every creature, and contrary to
the nature and express will of God, cannot but end in everlasting sorrow,
death, and darkness.
3. For as divine joy brings us nearer and nearer to God; so carnal joy
carries us farther and farther from him. Divine joy makes us the friends
of God; but worldly joy makes us his enemies. The former confirms and
strengthens the will in the love of God, makes the conscience easy,
cheerful, and happy; the latter disquiets and torments the soul, making it
turbulent, restless, and uneasy. That may be obtained without labor or
charge; this requires both, and all too little to support and secure it.
The one produces, improves, and preserves love, peace, and friendship
among men; the other creates discord, contentions and quarrels, wars,
violence, and bloodshed. From the one all good, from the other all evil
things proceed. The one is a lively, salutary, and sober joy, full of
virtue, full of pleasure, and acceptable to God; the other is fleshly,
vicious, dishonest, base, and hated of God. The one increases our devout
longings after God and goodness; the other inflames our corrupt desires.
That enlightens the understanding, filling it with divine light and
wisdom; this darkens and blinds it, and fills it with ignorance and error.
That is true and substantial; this treacherous, deceitful, and false.
Chapter XXXVIII.
Everlasting Sorrow And Death, The End Of Self-Love And Carnal Joy.
_If ye live after the flesh, ye shall die._—ROM. 8:13.
As we have already shown everlasting joy to be the genuine fruit of divine
love; it follows, that without that love, we cannot be partakers of the
joy, but must sit down at the last in eternal anguish and distress. For
when the condemned sinner comes to reflect and consider, that by his own
fault, he has irrecoverably lost all the blessings of a happy eternity,
how great must his sorrow, how bitter must his grief be! Annihilation
itself would be to him a blessing; but alas! he wishes for it in vain, he
must bear his burden, and undergo his punishment to all eternity.
2. This must raise in him an eternal hatred and abhorrence of himself, and
all his adherent impurities and sin; which, whether he will or not, will
forever stare him in the face, revenging, as it were, upon him the past
sacrilege of his self-love.
Chapter XXXIX.
All That We Have Must Be Offered And Consecrated To God.
_O come, let us worship and bow down: let us kneel before the Lord
our maker._—PS. 95:6.
As we are assured that God is our Creator, Preserver, and loving Father,
to whom can we more reasonably pay our honor, duty, and service, than to
him? Whom shall we rather implore and pray to, whom shall we rather praise
and glorify, than him that made us? Whom shall we rather trust? In whom
shall we rather hope? Whom shall we rather love? In whom shall we rather
rejoice and be happy? Shall we not love him, who hath created us in his
own image? Shall we not honor him, who has exalted us above all creatures?
Shall we not devote ourselves entirely to him, who has given himself
entirely unto us? Who created us for the end that we might live, abide,
and rejoice with him forever? Shall we not love and honor him, who has
adopted us for his children?
2. Think, therefore, and consider with thyself, O man! that as God has
given thee a rational soul, so thou oughtest to consecrate all the powers
and faculties of it to his honor and service. He has given thee the
faculty of loving: therefore love him; he has given thee understanding:
endeavor to know him; he has given thee fear: therefore fear him; the
power of honoring: therefore honor him; the gift of prayer: therefore pray
to him; of praise and thanksgiving: therefore praise his name. He has
given thee the power of believing, hoping, and trusting: therefore depend,
and trust, and hope in him; of rejoicing: therefore rejoice and be glad in
him. Lastly, as all things are in him, and he has an infinite power of
doing all things, consider this with thyself, that if thou rest and
rejoice in him alone, thou shalt in him possess all things.
3. And hence arises the true and genuine worship of God. He that loves
him, honors him; he that loves him not, affronts him. So likewise he that
fears him, honors him; he that fears not, despises him. And all the other
vices and virtues are of the same nature. By obedience, God is honored,
and he is dishonored by disobedience; the same may be said of faith, hope,
charity, and gratitude.
4. From all this it appears, that there is nothing better, more honorable,
or more profitable for man, than to honor God; and nothing more base and
abominable than to dishonor him.
Chapter XL.
He Can Never Praise And Glorify God, Who Seeks His Own Glory.
_Not unto us, O Lord, not unto us, but unto thy name give
glory._—PS. 115:1.
He that in all things seeks not the glory of God, and endeavors to promote
it, does not act like a creature of God, but directly opposes his Maker,
and all his designs, seeing he made all things for his own glory. And he
does even worse, who measures all things no otherwise than as they
contribute to the raising of his own glory and honor. Such a one usurps
the honor due to God alone, and, like the rebel Lucifer, sets himself in
God’s throne.
2. And this he does not only in his own soul, but endeavors to lead others
into the same guilt, by filling their hearts, which ought to be thrones
and temples of God, with the same notions of love and honor to himself, as
he has entertained in his own mind; endeavoring as much as in him lies, to
dispossess his Maker and settle himself in his room. But what greater sin
can there be than this? Now as the consequence of this irregular loving
and honoring a man’s self is, that it makes him the enemy of God, and
casts him out of his presence into the pit of destruction, it follows,
that he who would be the friend of God, must hate and deny himself.
3. Return, therefore, and repent, O man! believe in Christ and live in him
as a new creature, and he will receive thee and comfort thee. But to
others, who persist in their rebellion and continue in their corruptions,
he shall say at the last day: “I never knew you: depart from me, ye that
work iniquity!” Matt. 7:23. Moreover, as the love of Christ is our chief
good, our highest wisdom, and the perfection of our knowledge, and
self-love is perfectly opposite to it: let us be persuaded to cast out the
love of ourselves and of the world, that the love of Christ may enter into
our hearts. This is that love which perfects and accomplishes our
Christianity, and with this do thou, O God, refresh and satisfy our souls
for ever and ever. Amen.
Conclusion.
1. The title “True Christianity” is prefixed to these Four Books for the
reason that true faith in our Lord Jesus Christ, and the righteousness
which proceeds from faith, constitute the fountain from which the whole
Christian life must flow. I have, accordingly, written, not for heathens,
but for Christians; who have, it is true, adopted the Christian faith, but
whose life does not accord with it, and who deny, or will not understand,
the power of faith. 2 Tim. 3:5. I have written, not for unbelievers, but
for believers; not for those who are yet to be justified, but for those
who are already justified. Hence, this whole work on daily repentance and
Christian love, ought to be understood in no other sense, than that faith
must go before as a light in our path, and that it is the foundation of
all. Let no one, by any means, suppose that anything is here ascribed to
our carnal free will or to good works; our sole object is to persuade you,
as you are a Christian, and are anointed with the Spirit of God, to let
Christ live in you, and rule in you, and to let the Holy Spirit govern
you, in order that your Christianity may not be hypocrisy.
2. Hence, too, Part II. of this Fourth Book is not to be so understood, as
if we could love God from our own carnal will; for love is a fruit of the
Holy Spirit. This Part II. is, on the contrary, only intended to show
that, besides the Word of God, the Holy Scriptures, even our own heart and
conscience may teach us, from the book of nature, and the light of nature,
that we are bound to love God on account of his great love bestowed upon
us, and manifested through the means of all his creatures. Such an
argument, derived from nature, ought to convince every man, whether he be
a heathen or a Christian, a believer or an unbeliever; and no one can
refute it. For, granting that God has bestowed so many mercies on us, who
can deny that we are in gratitude obliged to so gracious a benefactor? And
as he calls and invites us to love him, by all the creatures which are
bestowed in common upon all mankind, who can deny that the love of God is
discovered to us in the book of nature, and that the heathens themselves
may be convinced by arguments drawn thence? “The works of the Lord are
great, sought out of all them that have pleasure therein.” Ps. 111:2. And,
“Thou Lord, hast made me glad through thy work; I will triumph in the
works of thy hands.” Ps. 92:4. How can these works be more effectually
praised, than in this manner? The Lord God give us understanding and
wisdom, that we may know him and praise him for all his works, both here
and forevermore. Amen.
INDEX.
The Roman Numerals indicate, respectively, the Four Books; the first
Arabic numeral which follows, designates, in every case, the _Chapter_;
the second, with any that may follow, refers to one or more _Sections_ of
a chapter. The references to the INTRODUCTION, the PREFACES, the two PARTS
of BOOK IV., etc., will be readily understood.
A.
ABRAHAM—an example of patience, II. 47. 16.
—— the time when the promise was given to him, I. 12. 7.
ABSOLUTION FROM SIN, I. 21. 13.
AGRICOLA, INTROD. § 15.
ADAM—his fall, I. Chap. 2; II. 17. 9; II. 34. Sect. 4. 1.
ADAM AND CHRIST, contrasted, II. 7. 1-6.
AFFLICTION—its uses, II. 5. 3; II. 35. 5.
—— none for which God has not provided consolation, II. Chap. 48.
AHAB—his delusion, I. 38. 13.
ANGER of GOD—what is meant by the expression, II. 42. 11.
ANTINOMISTIC CONTROVERSY, INTROD. § 15.
APOLOGY of Augsburg Confession, INTROD. § 25.
APOSTASY—when man is guilty of it, II. 23. 4.
ARNDT—account of his life, INTROD. § 1, etc.
—— his motives in writing the “True Christianity,” PREF. to Book I. 1;
INTROD. §§ 20, 21, 24, 31.
—— his orthodoxy, INTROD. §§ 22, 24, 25, 40.
—— his religious character, INTROD. § 26.
—— popularity of his “True Christianity,” INTROD. § 31.
—— translations of it, INTROD. § 33, and Note.
—— his death, INTROD. § 22.
ASCENSION of Christ (see CHRIST, etc.), II. XXV. 11.
ASPIRATIONS of the believer, I. 11. 11.
AUGSBURG, CONFESSION OF—Conclusion of Book II., p. 374.
——, INTROD. §§ 24, 25.
——, PREF. to Book I. 8.
AUGSBURG INTERIM, INTROD. §§ 12, 15.
AUGSBURG, PEACE OF, INTROD. § 12.
AUGUSTINE—quoted, III. 6. 2.
B.
BABYLAS, II. 45. 8.
BAPTISM—a means to attain the new birth, I. 3. 12.
—— a renewal of the covenant with God, II. 2. 6.
—— what is received therein, III. 1. 4.
BELIEVING SOUL, a—its beauty, III. 4. 2.
BIRTH (see NEW BIRTH; REGENERATION)—twofold, I. 3. 2, etc.
BLESSEDNESS of the true believer, I. 8. 7; I. 11. 10; I. 12. 5; I. 13. 6;
I. 22. 10; I. 34. 17; I. 36. 7.
BOEHM, INTROD. §§ 32, 34, 35.
BONAVENTURA—a saying of his, II. 6. 6.
BOOK OF LIFE, I. 11. 1.
BREAD, IV. Part I., Chap. 3. 14. 35-39.
C.
CÆSAR, JULIUS, I. 27. 5.
CALLING OF GOD—inward, III. 8. 3.
—— outward, III. 8. 1.
CALUMNY—consolations, II. 17. 4, etc.
—— consolatory Scripture passages, II. 17. 13, etc.
—— how to be overcome, II. Ch. 17.
—— why the Lord permits it, II. 17. 9.
CATECHISM, Five Parts of Luther’s, III. 1. 4.
CATECHISMS, LUTHER’S TWO, INTROD. § 25.
CHADDOCK, REV. C., INTROD. § 36.
CHARITY (see LOVE, etc.)—the foundation of strength, IV. Part 2, Ch. 26.
CHRIST (see ASCENSION; DEATH; INCARNATION; MERIT; RESURRECTION, etc.)—all
recovered in him, that was lost in Adam, II. 34., Sect. I.
—— denied and crucified again, I. 9. 1, etc.
—— encouragements derived from his sufferings, II. 18. 9; II. 45. 5.
—— furnishes a pattern of prayer, II. 20. 10.
—— his complaint, continued, II. 15. 1-6.
—— his humiliation, II. 13. 5, etc.; Ch. 14.
—— his humility, and its lessons, II. 12. 3.
—— his kindness, II. 8. 8; II. Ch. 26.
—— his life, a mirror for us, II. 11. 3; II. 14. 3.
—— his patience, the consideration of which alleviates the burden of the
cross, II. Ch. 56.
—— his perfect obedience, II. 19. 1.
—— his Person is indivisible, II. 10. 15.
—— his poverty, II. 13. 2, etc.; II. 14. 1, etc.
—— his righteousness, III. 1. 4.
—— his sufferings, foreknown to him, II. 18. 2.
—— his three kinds of trouble, II. 15. 3.
—— how he humbled himself, II. 13. 8, etc.
—— how he perfects his work in the hearts of the faithful, III. Ch. 15.
—— how he manifests himself to the soul, II. Ch. 27.
—— our example, I. 1. 7; I. 3. 10; I. 11. 2; I. 15. 6; I. 37. 11; I. 39.
7; II. 13. 1; II. 44. 8.
—— our help in prayer, II. 38. 2.
—— teaches us how to bear the cross, II. 15. 1, etc.
—— the image of God, I. 1. 7.
—— the only Head of the Church, II. 16. 7.
—— the only Saviour, I. 12. 2.
—— the true Book of Life, II. Ch. 13; II. 19, 1-9.
—— the two Natures of, in one Person, II. 6. 1; II. 52. 2.
—— the union of the two Natures of, indissoluble and eternal, II. 6. 2.
—— washing the feet of his disciples, II. 21. 3.
CHRIST, what an excellent gift he is, II. 1. 5. (a)—(b).
—— what he is to the soul, II. 1. 4, (b); III. 6. 3.
—— wherein his highest glory consisted, II. 16. 3, etc.
—— why he took upon himself our nature, I. 3. 6; I. 11. 9.
—— why his sufferings were so severe, II. 18. 2-8.
CHRIST CRUCIFIED—benefits of the contemplation of, II. 20. 15.
—— what he teaches us, II. 19. 2, etc.
CHRISTIAN, THE—a stranger and pilgrim, I. 17. 4, 7.
—— demonstrated by practising the word of God, II. 5. 4, 5.
—— his manner of using temporal things, I. 17. 5.
—— is anointed and baptized with the Holy Spirit, II. 35. 2.
—— the false, condemned, I. 7. 4.
—— value of the name, II. 11. 2.
CHRISTIANITY—wherein it consists, PREF. to Book I. 5; I. 39. 7.
CITIES OF REFUGE, I. 21. 15, 16.
COMFORT, HEAVENLY—how to taste it, I. 36. 13.
—— why God sometimes delays to afford it, II. Ch. 55.
COMMANDMENTS, TEN—a test, II. 4. 3.
CONCLUSION of Book II. page 374.
—— of Book IV. page 488.
CONSCIENCE—pangs of, II. 10. 9.
—— three qualities impressed on it, I. 7. 1.
—— _see also_ I. 23. 9; IV. Part 2. 35. 1.
CONSOLATION—in affliction, II. Ch. 48.
—— means of obtaining it, II. 48. 10, etc.
CONTEMPT of the world—how to bear it, II. 15. 7-16.
CONVERSATION of a believing soul with God, II. Ch. 39; II. 48. 13.
CONVERSATION between faith and the mercy of God, II. Ch. 40.
CONVERSION (see REPENTANCE, etc.)—pardon bestowed after it, I. 37. 21.
—— a work of divine grace, II. 9. 9.
CORRUPTION of human nature (see ORIGINAL SIN)—early and later
manifestations, I. 2. 5, 6.
—— its ultimate result, I. 2. 10.
—— its greatness, I. 8. 8; I. 11. 5, etc.
—— the knowledge of the, I. 42. 3.
COVENANT of grace—a source of consolation, II. 2. 6.
—— the remembrance of the, a help in prayer, II. 38. 11.
COVETOUSNESS—its folly, I. 17. 7.
CREATION—work of the First Day of, IV. Part I. Ch. 1.
—— work of the Second Day of, IV. Part I. Ch. 2.
—— work of the Third Day of, IV. Part I. Ch. 3.
—— work of the Fourth Day of, IV. Part I. Ch. 4.
—— work of the Fifth Day of, IV. Part I. Ch. 5.
—— work of the Sixth Day of, IV. Part I. Ch. 6.
CREATURES of God—how they furnish evidence of divine love, II. 26. 7,
etc.; II. 29. 5, etc.
—— how they invite us to praise God, II. 42. 14.
—— when converted into idols, I. 18. 9.
CREATURES, The living—all remind us of the love which we owe to God, IV.
Part II. Ch. 15.
—— the work of the Sixth Day, IV. Part I. Ch. 6.
CROSS, The—how to bear it, I. 40. V.
—— taking it up, II, 10. 4.
—— the benefits of it, II. 46, 15.
—— the mystery of it, III. Ch. 23.
Cross of Christ—I. 4. 4-6; I. 15. 8.
—— a branch of it, II. 18. 1.
CRYPTOCALVINISTIC Controversy, INTROD. § 15.
CYPRIAN—quoted, PREF. to Book III. 5.
D.
DARKNESS, Spiritual, I. 11. 3.
DAVID, King, I. 17. 11.
—— his example, II. 5. 2.
—— reason of his desire to lead a holy life, II. 5. 6.
DEATH, II. 8. 11; II. 57. 20, etc.
—— consolations, and remedies against the fear of, II. Ch. 57.
—— persons raised from, II. 57. 8.
—— Spiritual, I. 41. 11, 12.
—— three kinds of, I. 12. 2.
—— why the time of it is concealed from us, II. 8. 11.
DEATH of CHRIST (see Christ), II. 2. 7; II. 25. 9; II. 26. 3; II. 57. 2.
DEVIL; see SATAN.
DEPENDENCE on self—a grievous sin, II. 23. 2, etc.
DEPRAVITY, Human; see CORRUPTION; ORIGINAL SIN.
DESPAIR, I. 40. VIII.
DEVOTIONS, Private, III. Ch. 12.
DIONYSIUS, ST.—quoted, IV. Part I. 1. 6.
DOCTRINE of Christ, II. 25. 8.
DOCTRINE, Purity of—declared by Arndt to be “the foremost point of true
Christianity,” INTROD. § 24.
—— how preserved, I. 38. 11; I. 39. 1, etc.
—— its necessity, I. 39. 3.
—— maintained by Paul and others, I. 39. 2.
—— the example of Christ, of the prophets, and of the apostles in this
respect, I. 39. 4.
DUTY to our neighbor (see LOVE), I. 31. 4.
DYING—daily, to the world, II. 10. 14.
—— to the flesh and sin, I. 12. 8, etc.
—— unto self, I. 13. 1, etc.
E.
EATING of Christ, The—what it is, I. 36, 10.
EISLEBEN, INTROD. § 22.
ELECTION of grace, I. 38. 6, 7.
ENEMIES—how to be treated, I. 40. X.
ENLIGHTENED, To be, I. 37. 3.
—— when impossible, I. 37. 7-9.
ENVY, I. 40. XI.
ETERNITY of future punishments, I. 7. 5; II. 8. 13.
EXAMPLE of Christ (see CHRIST; SAINTS)—advantage of following it, I. 38.
9.
EXAMPLES—of Moses and David, in praising God, II. 41. 12.
—— of pardoned sinners, II. 2. 10.
—— of persons raised from death, II. 57. 8.
EXISTENCE of God—taught by the conscience, I. 7. 2.
EXORCISM, INTROD. §§ 6-8.
EXPOSITION of the consolation given in 1 Cor. 1:3-7—II. Ch. 48.
F.
FAITH—as distinguished from hope, II. 50. 1.
—— a weak faith, I. 5. 9.
—— a weak faith is, nevertheless, _faith_, II. 51. 9, etc.
—— by it, the soul is united to Christ, III. 3. 3.
FAITH, comfort for those who are weak in, II. Ch. 51.
—— examples confirming it, I. 13. 3-5.
—— gives quietness to the soul, II. 34. Sect. 7. 2.
—— it renews the whole man, III. 3. 7.
—— its glory, III. 3. 6.
—— its influence, I. 5. 2; I. 5. 9; I. 6. 6; I. 11. 4; I. 39. 10; I. 5. 9;
II. 4. 1.
—— its purifying influence, III. Ch. 9.
—— its strength varies, II. 51. 10.
—— its victory, III. 3. 5, 9.
—— means for strengthening it, II. 51. 16.
—— the source of all the Christian virtues, PREF. to Book I. 6. 7.
—— the true source of religion, II. 4. 6.
—— the true way of obtaining the believer’s inward treasure, III. 2. 1,
etc.
—— the work of God, I. 34. 14; II. 51. 2, 15.
—— what it is, I. 5. 1; I. 21. 9; I. 34. 12.
—— working by love, I. 24. 12; I. 32. 1.
FALL of Adam—how it was occasioned, I. 2. 2.
—— its consequences, I. 2. 1, 3, 4.
FASTING, II. 9. 15, etc.
FEDDERSON, INTROD. § 36.
FLESH—its conflict with the Spirit, I. 16. 2, etc.
FLOURISHING like a palm tree—explained, I. 22. 4.
FOLLOWING Christ—I. 37. 14.
—— the sum of Christianity, I. 18. 2.
FORMULA of Concord, INTROD. §§ 15, 24, 25; PREF. to Book I. 8; Conclusion
of Book II. p. 374.
FRUITS—the marks of true and false Christians, I. 39. 9.
FUTURE punishments, Eternity of, I. 7. 5.
G.
GLORIFICATION of our bodies, II. 57. 13.
GLORY, Eternal—the consideration of it alleviates the burden of the cross,
II. 56. 3, etc.
GOD (see LOVE to)—all things preserved by his hand, IV. Part II. Ch. 20.
—— as infinite Omnipotence, II. Ch. 31; IV. Part I. Ch. 6. 14.
—— described by the prophet Joel, II. 9. 22-27.
—— his calling is earnest and decisive, III. Ch. 8.
—— his goodness or grace, II. 37. 5; IV. Part I. Ch. 6. 13.
GOD, his incomparable glory, II. 42. 16.
—— his infinity and eternity, IV. Part. II. Ch. 1.
—— his knowledge, IV. Part I. Ch. 6. 13.
—— his love a help in prayer, II. 38. 9.
—— his love appears in all his works, IV. Part II. Ch. 13.
—— his mercy, II. 8. 7.
—— his omnipresence, IV. Part I. Ch. 6. 15.
—— his omniscience, II. 34. Sect. 6; IV. Part II. 1. 3.
—— his seat in the soul, III. Ch. 6.
—— his veracity, II. 57. 5.
—— his wisdom, shown in the formation of man, IV. Part II. Ch. 10.
—— how illustrious, II. 42. 11.
—— how manifested, II. 37. 8.
—— invites all men to pray, II. 34. Sect. 8.
—— is love, II. Ch. 26.
—— manifestations of his wisdom, II. Ch. 33.
—— manifested as the Supreme Beauty, II. Ch. 30.
—— must be distinguished from his creatures and his gifts, III. Ch. 21;
III. 22. 3.
—— not to be sought in any particular place, for he is everywhere, II. 34.
Sect. 8.
—— operations of his righteousness, II. 32. 3, etc.
—— reasons, convincing us that he hears our prayers, II. 37. 12, etc.
—— the amiableness of his Being, II. 26. 10.
—— the eternal Wisdom, II. Ch. 33.
—— the folly of rejecting him, I. 36. 18.
—— the fountain of life and all good, II. 37. 4.
—— the highest righteousness and holiness, II. Ch. 32.
—— the light of the soul, III. Ch. 11.
—— the Omniscient, knows what we need before we ask him, II. 34. Sect. 6.
—— the only source of true happiness, I. 36. 9.
—— the Supreme Good, II. Ch. 28; IV. Part II. Ch. 2.
—— the temporal and spiritual benefits which he has bestowed, considered,
II. Ch. 29.
—— what he is, I. 1. 6; I. 37. 2.
GODLINESS—two motives recommending the study of it, I. 40. 1.
GODLY Sorrow (see SORROW for Sin), I. 8. 7; I. 11. 4; I. 20. 20.
GRACE—indispensable, I. 41. 28; II. 9. 11.
—— its influence and blessed results, I. 34. 7, etc.
GREGORY, ST.—quoted, III. 15. 2.
GROWING in grace, I. 23. 4; I. 37. 19.
H.
HARDNESS of heart, I. 38. 3, etc.
HATRED—of self, I. 14. 1; I. 14. 14.
—— of vices, but not of men, I. 40. XII.
HEART, Paternal, of God, II. 8. 5.
HEART, Purity of—watching over it, I. 40. II.
HEART, Blindness of—its results, I. 41. 19.
HEART—its state, II. 4. 3; II. 7. 5.
—— must be changed, II. 9. 13.
—— regarded by God, II. 4. 4.
HELL, Eternal pains of, I. 7. 5; II. 8. 13.
HEAVEN, the work of the Second Day, IV. Part I. Ch. 2.
HOLY SPIRIT—how he is driven away by worldly pleasures, III. Ch. 18.
—— how he operates in our souls, III. Ch. 16.
—— office of the, II. 35. 4.
—— our help in prayer, II. 38. 3.
—— signs of his presence in us, III. Ch. 17.
—— truly God, II. 37. 21.
HOPE—Christ its object, II. 12. 2; II. 50. 8.
—— how tested in seasons of affliction, II. Ch. 50.
—— what it is, II. 50. 1.
HONOR, Worldly—how to be received, II. 22. 7, 8.
HUMAN nature—one argument of its dignity, IV. Part I. Ch. 6. 19.
HUMILITY (see PRIDE)—a means of union with God, III. 5. 1.
—— exemplified by Jesus, II. 21. 3.
—— explained; its happy influence, etc., I. 19. 1-16.
—— how we are taught to practise it, II. 21. 2.
—— it must be laid as a foundation in the heart, III. Ch. 20.
—— its necessity, III. 15. 4, 5.
—— its power, II. Ch. 21.
—— six steps or degrees of it, III. 5. 2.
—— what constitutes it, III. 8. 2.
—— without it, all prayer is in vain, II. 21. 4.
HYPOCRISY, I. 12. 11.
I.
IDOLATRY, II. 22. 3-6.
IGNATIUS, II. 45. 8.
IMAGE of God in man—how man lost it, I. 1. 8; I. 41. 11.
IMAGE of God,—originally shone forth in man’s soul, I. 41. 7.
—— the different modes in which it appears in man, I. 1. 4.
—— what it is, I. 1. 1; I. 41. 10.
—— what it was intended to teach, I. 1. 5, 9.
—— why it was impressed on man, I. 1. 2.
IMAGE of Satan, I. 41. 23.
IMPUTATION (see MERIT)—of the merit of Christ, I. 8. 17.
—— of the righteousness of Christ, I. 4. 7.
INABILITY of man, I. 34. 2, 7; II. 6. 4, 8.
INCARNATION of Christ (see CHRIST, etc.), I. 11. 9; I. 31. 9; I. 34. 4; I.
37. 11; II. 25. 7; II. 26. 2; II. 34. 2; IV. Part II. Ch. 5.
2.
INDWELLING of Christ in man, I. 5. 9.
INHERITANCE from Adam, I. 3. 5.
INJURIES—viewed as trials of the heart, I. 40. IX.
INTERIM, AUGSBURG, INTROD. §§ 12, 15.
J.
JACQUES, INTROD. §§ 32, 37, 38.
JOY—divine and worldly, incompatible with one another, I. 20. 11.
—— Divine, the fruit of divine love, IV. Part II. Ch. 36.
—— Heavenly, how to be accepted, I. 40. VI.
—— in God, originally perfect, I. 41. 8.
—— of eternal life, II. 8. 14.
JUDGMENT, Last, II. 8. 12.
JULIAN the Apostate, I. 38. 2.
JUSTIFICATION, I. 5. 1.
—— derived from God alone, II. 6. 8.
K.
KNOWLEDGE of Christ, etc.—its excellence, I. 40. XV.
—— what is comprehended in it, I. 41. 1.
—— wherein it consists, I. 39. 5.
KNOWLEDGE of God—his knowledge, IV. Part I. Ch. 6. 12.
—— wherein it consists, I. 11. 18; I. 21. 6, etc.
KNOWLEDGE—of grace, I. 21. 5, 16, 17.
—— of sin, I. 21. 11.
—— of the Scriptures—vain, without a holy life, I. 35. 1, etc.
L.
LAURENTIUS VALLA—a saying of his, II. 5. 4.
LAW, Inward—its lessons, I. 7. 1-3.
LAZARUS, the friend of Christ, II. 13. 4.
LEARNING, Human—is distinct from godliness, I. 36. 14.
LEYSER, P., INTROD. § 2.
LIFE, Holy—proceeds from a renewed heart, I. 22. 2.
—— rules for leading it, I. 40. 1, etc.
LIFE of Christ (see EXAMPLE), I. 10. 2; I. 11. 16; I. 14. 8, etc.; I. 37.
8.
LIFE of the Christian—a continual renewing of the image of God, I. 41. 2.
LIFE, Spiritual, I. 11. 12.
—— abolished in the carnal man, I. 41. 18.
—— different degrees of, PREF. to Book I. 1.
LIFE, Unholy, I. 10. 1, 3.
—— its effects, I. 38. 1, etc.; I. 39. 6.
LIGHT—Natural, in the understanding, I. 41. 17, 26; III. Ch. 10.
——of grace, III. Ch. 10.
—— of nature, I. 7. 3.
—— of the sun and moon; its benefits, IV. Part I. Ch. 4. 19.
—— the work of the First Day, IV. Part I. Ch. 1.
LIVING in Christ, I. 6. 2-5; I. 36. 1, etc.
LORD’S Prayer—its true use, III. Ch. 19.
LORD’S Supper—therein Christ’s true body and blood are received, III. 1.
4.
LOVE (see SELF-LOVE)—a bond of union, IV. Part II. Ch. 28.
—— evils proceeding from the want of it, I. 31. 5; I. 35. 3.
—— four particulars concerning it, I. 24. 1.
—— four properties of it, II. 24. 17.
—— how it is to be guided, II. 24. 11.
—— in it are contained all the duties of a Christian, I. 35. 1.
—— its distinguishing feature, I. 35. 2.
—— its fruits, I. 30. 1-14; I. 32. 6; II. 24. 12.
—— its nature, properties, and fruits, IV. Part II. Ch. 27.
—— its necessity, I. 30. 1; I. 32. 7; I. 35. 7-9.
—— its noble character, II. Ch. 24.
—— its pleasantness, I. 24. 8; I. 29. 11, 12.
—— misguided, II. 24. 10.
—— mistakes made in reference to it, II. 24. 2, etc.
—— never faints, I. 24. 9.
—— the sure test of a Christian, I. 24. 7.
LOVE, Our—is not a hard work, I. 24. 6.
—— is the end of the Commandment, I. 24. 5; I. 26. 4.
—— reasons why it is due to God alone, I. 18. 12; II. Ch. 24; II. 29. 13;
IV. Part II. Ch. 30.
LOVE,—what alone is worthy of it, IV. Part II. Ch. 29.
LOVE of Christ—the blessedness which it confers, II. Ch. 27.
LOVE to Christ, I. 14. 12.
—— signs of its existence, II. Ch. 25.
LOVE to God, I. 24. 2; I. 29. 3.
—— a remedy against profane love, I. 28. 5; III. 13. 4.
—— how it enters into the soul, III. Ch. 13.
—— is due to him, I. 28. 1, 4.
—— its influence, I. 24. 16; I. 28. 2; I. 28. 7; II. 24. 12, etc.
—— its nature, I. 28. 8; IV. Part II. Ch. 35.
—— no excuse for the want of it, IV. Part II. Ch. 17.
—— obtained by prayer, I. 24. 17.
—— out of a pure heart, I. 24. 14.
—— Pure, teaches how to pray, II. 24. 16.
—— the source of all that is good, IV. Part II. Ch. 32.
—— unchanged, I. 24. 23.
LOVE of God to man, I. 25. 1-6.
—— how manifested. II. Ch. 26.
LOVE, False, I. 28. 3; I. 35. 6; II. 24. 4, etc.
LOVE to our enemies—why they should be loved, I. 27. 1-9.
LOVE to our neighbor, I. 24. 3; I. 24. 18-21; I. 29. 3-10.
—— a duty, I. 25. 2; IV. Part II. Ch. 24.
—— its source, I. 26. 5; I. 28. 10.
—— motives to practise it, I. 26. 6-16.
—— proceeds from the love which we owe to God, IV. Part II. Ch. 22.
LOVERS of the world—how they are deceived, II. 26. 11.
—— their conduct, I. 36. 11.
—— their punishment, I. 18. 10, 11.
—— their spiritual state, I. 17. 9; I. 36. 2.
LUSTS of the flesh—how to be subdued, II. Ch. 18.
LUTHER—his successful opposition to the papacy and other sects, I. 39. 2.
M.
MAJORISTIC Controversy, INTROD. §§ 15, 19.
MAN—general rule on the subject, IV. Part II. Ch. 16.
—— his liberty of choice, I. 17. 2.
—— his natural state, II. 5. 4.
—— how much he owes to God, IV. Part II. Ch. 6; Ch. 8; Ch. 9; Ch. 11; Ch.
12.
—— like a shadow, is nothing, II. 10. 13, 14.
—— only a pilgrim on earth, I. 13. 16.
—— the image of God, I. 1. 6; IV. Part II. Ch. 23.
—— what, and why made, IV. Part II. Ch. 3.
—— why he should love God, IV. Part II. Ch. 14.
—— why made in the image of God, IV. Part II. Ch. 4.
MAN, The Inward—Outward, I. 16. 1.
MAN, The Natural, II. 5. 5.
MAN, The Old—New, I. 15. 1, etc.; I. 16. 11; II. 7. 1.
MARKS of love to Christ, II. Ch. 25.
MARTYRS—false, I. 35. 7.
—— spiritual, II. 53. 20.
—— their fidelity, II. 45. 7.
MEEKNESS, II. 47. 2.
MEPHIBOSHETH, II. 10. 6.
MERIT of Christ (see IMPUTATION), I. 14. 7; I. 31. 8; I. 34. 1; II. 2. 8.
—— an infinite satisfaction, II. 2. 11, 12.
MICAH, the prophet—pointing out the fountain of consolation, II. 49. 4.
MUHLENBERG, INTROD. §§ 34. 41.
MUSIC—its origin, IV. Part II. Ch. 7. 3.
MUSIC, Divine—several kinds, in the Old Testament, II. 41. 10.
MUENZER, Thomas, INTROD. § 15.
N.
NAME of God—doing all things in it, I. 18. 5.
NARROW way in Christ—chosen by the Christian, II. 34. Sect. 4.
NEIGHBORS (see LOVE)—judging them, III. Ch. 11.
NEW BIRTH (see BIRTH; REGENERATION)—how effected, I. 3. 1.
—— it alone renders our works acceptable to God, I. 31. 10.
—— its fruits, I. 11. 17.
—— its necessity, I. 3. 8; I. 41. 16.
—— what it is, I. 5. 2, 4.
O.
OATH, Divine—a source of consolation, II. 2. 2-5.
OBEDIENCE of Christ, II. 2. 13.
OFFERINGS brought to God, I. 40. VII.
OIL, IV. Part I. Ch. 3. 43, 44.
OLD MAN, The (see MAN)—encouragement derived from the strife with, I. 16.
11.
OMNIPRESENCE, Omnipotence, etc.; see GOD.
ORIGINAL Sin (see CORRUPTION), I. 2. 8; I. 41. 13, etc.; I. 42. 2.
—— its nature set forth in Book I.; PREF. to Book II. 2.
OSIANDRIAN Controversy, INTROD. § 15.
P.
PALATINATE, The, INTROD. § 17.
PARACELSUS, INTROD. § 28.
PATIENCE, Christian—consolations, II. 47, 17.
—— examples of, II. 47. 16.
—— motives to, II. Ch. 46.
—— produced by divine consolations, II. Ch. 45.
—— reasons for exercising it, II. Ch. 44.
—— Scriptural sentences respecting it, II. 47. 4-15.
—— sustained by the truth and promises of God, II. Ch. 49.
—— what it is, II. 44. 1; II. 45. 1; II. 47. 2, 3; III. Ch. 14.
PERFECTION, Absolute—not attainable, I. 11. 11; II. 51. 3.
—— not found in this world, II. 4. 2.
PERFECTION of the Christian life—wherein it consists, PREF. to Book III.
7.
PERICLES, I. 27. 5.
PETER and Paul—their religious character, I. 17. 12.
PHOCION, I. 27. 5.
PILGRIMAGE, Our—its nature, I. 17. 10.
PLATO, II. 30. 4.
POOR and contrite, The—acceptable to God, I. 19. 11-16.
POVERTY of spirit, III. 5. 1.
PRÆTORIUS, INTROD. § 1.
PRAISE to God—benefits and efficacy of, II. Ch. 41.
—— offered by holy men, II. 42. 13.
—— reasons for offering it daily, II. Ch. 42.
—— to offer it, man’s greatest privilege, II. 43. 4.
—— to offer it, the most honorable employment of men, II. Ch. 43.
—— when offered, a source of consolation, II. 48. 14.
PRAY, To—sinful, whether in dependence on our own merit, or to forbear on
account of our unworthiness, II. 34. Sect. 9.
PRAYER—a consolation against the fear of death, II. 57. 12.
—— all men invited to it, by God, II. 34. Sect. 7.
PRAYER—a means of obtaining consolation in affliction, II. 48. 13.
—— a protection against calumny, II. 17. 6.
—— benefits of continual, II. 34. Sect. 3.
—— certainty that it will be heard, II. 49. 7.
—— conversation of a believing soul with God, in, II. Ch. 39.
—— efficacy of the prayer of faith, II. 41. 6.
—— encouragements to, II. 20. 11, etc.
—— encouragements to, and lessons on, II. 34. Sect. 12.
—— evils which follow the neglect of, II. 34. Sect. 2.
—— in Psalm 109:1, etc., explained, II. 16. 1, etc.
—— its necessity, I. 42. 4 (e); II. 5. 4; II. Ch. 20.
—— internal, II. 20. 4; III. Ch. 19.
—— its benefits, power, and ground, II. Ch. 36.
—— its numerous qualities, offices, etc., II. 36. 16.
—— mental, II. 20. 7.
—— oral, II. 20. 3.
—— pattern of, furnished by Christ, II. 20. 10.
—— reasons why God certainly hears it, II. Ch. 37.
—— seven helps for our infirmities in, II. Ch. 38.
—— strengthens faith, II. 51. 16.
—— secret, II. 36. 9.
—— supernatural, II. 20. 4.
—— taught by love to God, II. 24. 16.
—— temptations, when we pray, II. 20. 16, 17.
—— the sign of a true Christian, II. Ch. 35.
—— the worshipper not restricted to any certain times of, II. 34. Sect.
11.
—— vain, without humility, II. 21. 4.
—— when acceptable to God, II. 20. 9.
—— when not heard, II. 37. 23, etc.
—— wherein it consists, II. 20. 1.
—— why it is enjoined, II. 20. 8.
—— why we should commune with God in prayer, II. 34. Sect. 5.
PREFACE (Author’s) to Book I. p. xxxix.
—— Book II. p. 157.
—— Book III. p. 375.
—— Book IV. p. 423.
PRIDE (see HUMILITY), I. 31. 1, etc.; I. 39. 8; III. 20. 2.
—— influence of, II. 22. 2, etc.
—— its properties, III. 20. 1-4.
PRIDE—remedy against spiritual, II. 7. 7.
—— spiritual, I. 42. 4.
PRIESTHOOD of Christ, II. 2. 15.
PRODIGAL Son, Parable of, II. 8. 2, etc.; II. 10. 7.
PROMISES, Divine—the chief source of the Christian’s consolation, II. 2.
1; II. 45. 6.
PROVIDENCE—a source of comfort, II. 45. 2; IV. Part I. Ch. 6. 16.
—— of God; three things wherein it consists, IV. Part I. Ch. 6. 12. etc.
PSALMS—six, called Golden Songs, II. 43. 1.
—— suited to various circumstances, II. 41. 12.
—— the Penitential, I. 4. 9, note.
PUNISHMENTS, Future—eternity of, I. 7. 5.
PUNISHMENTS, Temporal, II. 8. 9; II. 8. 13.
R.
RATIONALISTS, INTROD. § 40.
RECONCILIATION to our neighbor, I. 29. 1, 2.
—— enforced by three arguments, II. 4. 4. a. b. c.
—— the terms of, I. 29. 14.
REFUGE, Cities of, I. 21. 15, 16.
REGENERATION (see NEW BIRTH)—by divine goodness, II. 9. 3.
—— how effected, I. 3. 4.
—— in what it consists, I. 3. 7; II. 9. 1, etc.
—— its necessity, I. 41. 27.
—— men invited to, II. 9. 4.
—— produced by divine threatenings, II. 9. 2.
—— whence it proceeds, I. 3. 11, 12.
REMISSION of Sins—follows repentance, I. 8. 12, 16.
—— is not granted without repentance, I. 34. 12.
RENEWAL in Christ, I. 3. 5.
—— continued, I. 22. 4, etc.
REPENTANCE (see CONVERSION)—a quality of it, I. 29. 16.
—— daily, I. 20. 10.
—— founded on humility, III. 20. 3.
—— four properties of, II. 10. 1, etc.
—— illustrations of, I. 21. 12; II. 8. 1, etc.
—— its fruits, I. 42. 2; II. 9. 28.
—— its necessity, I. 8. 1-15; I. 37. 10; I. 37. 22, 23.
—— manner of, II. 9. 14.
—— motives to, II. 9. 22, etc.
—— the source of the Christian’s life, PREF. to Book I. 1.
REPENTANCE—what it is, I. 4. 1-11; I. 8. 2; I. 21. 10; II. 3. 1, etc.
—— when it is unfeigned, II. 10. 14.
—— without reconciliation and restitution, not acceptable to God, I. 29.
19.
RESURRECTION of Christ (see CHRIST), II. 25. 10; II. 57. 4.
—— its fruit, II. 57. 11.
RESURRECTION of our bodies—a ground of comfort, II. 57. 3.
REVELATION—punishment of those who reject it, I. 7. 7, 8.
RIGHTEOUSNESS—by faith, II. 3. 8.
—— whence it proceeds, I. 5. 8; II. 3. 4.
RIGHTEOUSNESS of Christ—made our own, II. 3. 6.
RIGHTEOUSNESS, Our—its foundation, I. 3. 9.
—— whence it proceeds, II. 3. 1, etc.
S.
SAINTS—example given by them, II. 17. 4, 5; II. 17. 10; II. 44. 8; II. 52.
15; II. 54. 8.
—— their constant practice, I. 20. 18.
—— their example, a help in prayer, II. 38. 5-8.
—— their example, a source of comfort, II. 45. 8.
—— their temptations, II. 52. 2, etc.
SATAN—his character, I. 41. 22.
—— his fall, I. 31. 7; II. 17. 9.
—— his fiery darts, II. 52. 6.
—— his image in man, I. 2. 3.
—— his want of power, II. 53. 2, 3.
SCHWENKFELDT, INTROD. §§ 14, 24.
SCRIPTURES (see WORD)—their purpose, I. 6. 8, 9.
SEA, The—lessons taught by it, Ch. 5. 15.
SEEKING after God—two ways, III. 4. 1.
SELF-DENIAL, I. 4. 3; I. 14. 6; I. 15. 4, etc.; II. 7. 2; II. 10. 2; III.
23. 4.
SELF-LOVE, I. 31. 1, etc.; IV. Part II. Ch. 33.
—— its actual result, IV. Part II. Ch. 31.
—— its dangers, I. 14. 2, etc.; I. 31. 3; I. 31. 7; I. 14. 10.
—— its evil fruits, IV. Part II. Ch. 37; Ch. 38; Ch. 40.
—— its remedy, I. 31. 8.
—— its source, I. 31. 6.
—— the source of all evil, IV. Part II. 32. 2, 3.
SELF—worship of, II. 23.
SERVETUS, INTROD. §§ 15, 16.
SIN (see ORIGINAL SIN; REMISSION)—never comes alone, I. 37. 18.
SLANDER, see CALUMNY.
SLOTH—to be shaken off, II. 5. 7.
SMALCALD Articles, INTROD. § 25.
SOLOMON’S throne, III. 5. 2.
SORROW for Sin (see GODLY sorrow)—its happy influence, I. 20. 7.
SORROW—worldly, and, godly, I. 40.
SOUL—its dignity, III. 7. 1; IV. Part I. 6. 18-24.
—— its image shining forth originally in the body, I. 41. 7.
—— its original holy nature, I. 41. 5.
—— the habitation of the Holy Ghost, II. 35. 3.
—— the things that instruct and comfort it, IV. Part II. Ch. 7.
SPIRIT and flesh (see HOLY SPIRIT)—conflict between them, I. 16. 2, etc.
STARS, The, IV. Part I. Ch. 4.
STRASBURG, INTROD. § 2.
SUBSTANCE of the Christian religion—is faith and love, I. 30. 1.
SUPPER, The Lord’s—wherein Christ gives us his body and blood, II. 10. 6;
III. 1. 4.
SYMBOL, what—INTROD. § 41, Note.
SYMBOLICAL Books, INTROD. §§ 22, 24, 25, 40, 41, 42; PREF. to Book I. 8;
Conclusion of Book II.
SYNERGISTIC Controversy, INTROD. §§ 15, 19.
T.
TALENTS—not they, but faith and love required, I. 32. 1, etc.
—— why bestowed, I. 32. 4.
TAULER,—PREF. to Book I. 8; INTROD. § 29.
—— quotations from, II. 53. 20; III. 1. 3.
—— subject of his Sermons, I. 37. 16.
TEMPORAL things—design of their creation, I. 17. 1.
—— loss of, I. 20, 21, 22.
—— preference of, offensive to God, I. 18. 1, etc.
TEMPTATIONS, Spiritual—comforting instructions for those who labor under
them, II. Ch. 52; II. Ch. 53; II. Ch. 54.
—— God refreshes the weak in, III. 23. 3.
—— not tokens of God’s anger, II. 53. 13.
—— origin of, II. 52. 4-7.
—— reasons why they are sent, II. 52. 7, etc.; II. 53. 4, etc.
TESTIMONY of the Spirit, II. 2. 9.
THEOLOGY—what it is, PREF. to Book I. 2.
THIRST—ours, and Christ’s, I. 36. 24.
THIRTY Years’ War, INTROD. § 22.
THOMAS á Kempis, PREF. to Book I. 8; INTROD. § 29.
TITUS, the Roman emperor, I. 27. 5.
TRINITY, Holy—benefits conferred by, II. 29. 10.
—— dwelling in the hearts of believers, III. 1. 1.
TREASURE, Internal—means of attaining it, III. Ch. 1.
—— of the believer, III. Ch. 1.
—— what it is, and on what it depends, III. Ch. 3.
U.
UNBELIEF—its fruits, I. 37. 4.
UNION with Christ—of the highest necessity, II. 6. 3.
UNION with God, II. 6. 1.
—— a property of true repentance, II. 10. 15.
—— its necessity, II. 28. 4.
V.
VANITY and emptiness of man, II. 23. 1.
VENGEANCE of God—set forth by Moses, II. 32. 7, 8.
VICE—abounding among Christians, I. 7. 6.
VINCENT, ST., II. 45. 8.
VIRTUE—false love of, II. 24. 9.
W.
WARFARE, Spiritual—an encouraging evidence, I. 16. 11.
—— even in the godly, I. 16. 7.
WATERS—separated from the land, the work of the Third Day, IV. Part I. Ch.
3.
—— they, and their productions, IV. Part I. Ch. 5.
WEIGEL, INTROD. § 28.
WILDENHAHN, INTROD. §§ 10, 26, 30.
WILL of man—originally conformed to the will of God, I. 41. 6.
—— what it now is, II. 6. 7.
WINE, IV. Part I. Ch. 3. 40-42.
WISDOM—how to be acquired, II. 5. 1.
WOMAN of Canaan, The, III, 5. 1.
WORD of God (see SCRIPTURES)—its graciousness and efficacy, I. 36. 20, 21.
—— not a dead letter, I. 6. 2.
—— reading, etc., it, a protection against calumny, II. 17. 7.
—— who reject it, I. 38. 8.
WORD and Sacraments—means of grace, II. 9. 7.
—— strengthen faith, II. 51. 16.
—— their design, I. 38. 1.
WORKS—how judged, I. 33. 1; II. 5. 6.
—— how they may be rendered acceptable to God, III. Ch. 22.
—— their source must be faith, I. 33. 4; II. 22. 1.
—— they cannot justify, I. 5. 6.
—— worth, their, how to be judged, II. 4. 5.
WORKS, Good—God alone the Author, I. 21. 21.
WORLD—its vanity, II. 57. 17, etc.
—— necessity of withdrawing from it, I. 23. 2.
—— relinquishing it, I. 20. 25.
WORLDLY pleasures—drive away the Holy Spirit, III. Ch. 18.
WORLDLY society, I. 23. 5, etc.
WORSHIP, True—of God, I. 21. 3, etc.
—— required, on our own account, I. 21. 21, 22.
—— seated in the heart, I. 21. 19; I. 26. 3.
—— three things belonging to it, I. 21. 5.
—— wherein it consists, I. 26. 2.
Y.
YOKE of Christ, I. 4. 6; I. 11. 13.
FOOTNOTES
1 A very accurate and interesting “Life of John Arndt,” was published
in English by Rev. Dr. J. G. Morris, of Baltimore, in 1853, which
presents the principal events that belong to Arndt’s history, and
furnishes a faithful portraiture of his personal character.
Wildenhahn’s work, admirably translated by Rev. G. A. Wenzel, now of
Pittsburg, Pa., was published as a serial in the “Lutheran and
Missionary,” about three years ago. This work, in a permanent form,
would be a rich addition to our English religious literature.
2 The first Latin translation, published at Leipsic in 1704, was
prepared by the joint labors of Dr. J. G. Dorscheus and Dr. J. G.
Pritius. (The latter published about the same time his _Introductio
in lectionem N. T._, etc., which was highly valued, and passed
through several editions; our own copy is dated 1737.) An extended
Preface was furnished by Pritius. The whole is presented in a single
and very clumsy volume.—The Latin translation published by Mr. Boehm
in London, 1708, and dedicated to his patron, Prince George,
appeared in two neat and convenient volumes, and is far superior to
the continental edition. Copies of these editions, which are now
rarely to be found, were obtained by us from the very rich
collection of such works, belonging to Rev. Dr. C. P. Krauth, of
West Philadelphia.
3 The term “Symbol”—a word derived from the Greek—was applied, at a
very early period of the Christian Church, by Greek-speaking
Christians, to the “Apostles’ Creed,” in the sense of a “token or
mark of recognition.” He who knew and adopted that Creed, viewed
thus as _a symbol_, was recognized as a Christian; he who knew it
not, or who rejected it, was not a Christian, but a Jew or heathen.
After diverse creeds had been formed and adopted in the course of
time, the word SYMBOL was retained, as applicable to a particular
_creed_ or _confession of faith_. Hence the term “Symbols,” or its
equivalent, “Symbolical Books,” was gradually applied to the several
Lutheran Creeds which Arndt mentions with such reverence and love,
as we have seen above.
4 [These are Psalms, 6; 32; 38; 51; 102; 130; 143.]