A Christian Library - Vol 1

TRUE CHRISTIANITY.
THE SECOND BOOK.
PART L
AN INTRODUCTION INTO THE HOLY LIFE
OF CHRIST.

CHAPTER 1.

What Jesus CHRIST is given us by our heavenly Father for an Antidote against the deadly poison of sin,
and a Fountain,
good against all the calamities and evils both of body and soul.

1. AS our distemper is exceeding great, mortal, damnable, and out of the power of any creature to remove, it is needful that we should also have a remedy proportioned to the disease; a great, a high, a Divine, an everlasting remedy, flowing out of the pure mercy and love of Godt Hence has he made the blood of CHRIST the grand restorative of our nature, and the cleanser of it from all the contagion of sin, and given us his quickening flesh, with the immortalizing power thereof, for our bread of life; his precious death, for an abolition of our death, both temporal and eternal. For he will swallow tip death in victory, and lead us unto the living fountain of waters, clear as crystal, proceeding out of the throne of GOD, and of the Lamb. All tears shall be wiped away; and there shall be no more curse in nature; but the throne of God and the Lamb shall be in it, whereby it shall be made all paradisiacal and heavenly.
2. This most costly medicine man is incapable of purchasing; and by his own skill or power, it is impossible for him ever to reach it. What then is to be done? We are altogether sick, sick at heart; there is no health in us. We by nature strive against this heavenly cure; and resist the remedy which should help us. Wherefore, unless you thyself, O most faithful Physician, administer to me what you }last prescribed for me, and lend thy hand to reach forth to me this precious medicine, which by thyself alone is prepared, it will avail me nothing, the disease will grow worse, and all will be lost upon me. See than that I take what you past ordered, and trust me not to myself, if it be thy will that I should be made whole. If you trustest me to myself, I am lost; for it is, you knows, in the very nature of my malady, to long for that which will hurt me, and to shun whatsoever is likely to do me any good. Yea, l am abundantly more afraid of the physic, than of the disease. O how dost you therefore wait upon me, that you may prevail upon me to accept life! O the amazing condescension! for thee, my Lord, and prince of life and health, thus to wait upon a vile and despicable Lazar! But unless you didst wait, what would become of me? Or what would become of all you have done for me? You knows all mine infirmity, and thy heart has pitied me, and gently borne with me all this while. O bear with me yet a little longer; and leave me not, lest I perish: yea, lest I perish out of the city, the city of my GOD, and my name be written in the dust, with them that go down to the pit. O tarry with me yet a little longer; and let not my folly and my untowardness drive thee away, lest I descend into darkness, and the purchase of thy blood be lost. O let it not be! You hast caused me to hope, (blessed be thy name!) that this sickness of my soul shall not be unto death, but unto thy glory. For again and again, you sayest unto me secretly, in the deep of my heart, what wiliest you Lord! what else should I will, but that I may receive my health? To receive health I am indeed willing; but not to receive the medicine which alone can give it. I shrink back when I hear it mentioned. And hence I did not seek thee, but you has sought me; and thy will is, that I should be restored; for therefore art you come unto me. I find, alas! no disposition in me to take what you so kindly reachest forth. But’dispose you me, and I will be disposed for it: and so manage you my will, as that it may most freely submit to thine; that so I may obtain that perfect cure, which you art both willing and able to effect for me. O sweet constraint of love, that breaks the will! thy love and thy patience force me to yield.
It is impossible longer to resist so great a love, so wonderful a patience. Needs must I follow) when you thus drawest me. Needs must I obey, when you so sweetly commandest me. For while you drawest me with the cords of thy love, I run unto thee, in whom alone is my health; and thy commandments are sweeter to me than honey, and more precious than diamonds. But without this attraction of thine, thy commandments would have been even bitter as gall; and the very dust of the earth would have been by me preferred before them: I should have dreaded above all things thy presence, and should always have chosen death rather than life. O draw me therefore, that I may run after thee: O lead me to the springs’of salvation, and give me of the water thereof to drink, which is able to heal all my infirmities and miseries. For you knows, that without thee I can do nothing; there remaining no strength in me. To destroy myself is with me; but it is you only, Lord, that can restore me, Wherefore it is meet and right that I should cast a1; upon thee, that you may in all things draw, leads and move me, as you wilt. Since if you sufferest me to run after the devices of my own will, I inevitably run upon my own rliin: and if you lettest me he in my sickness, without due provision, that I be obliged to take such medicines as you have appointed for me, there is no remedy, notwithstanding help is no near, but I must be for ever lost. Let me not be left to my own care in this manner, but abide you with me, and give me thyself that which is prepared for me. Do all you seest fit with me, only trust me not in my own hands. In thee is all my hope. And were but my heart converted unto thee, all would go well with me, and my life would henceforth be laid up in thee, O Eternal Fountain of eternal life! Turn you me, therefore, and so shall I be turned; for you art the Lord my God. Heal me, O Lord, so shall I be holpen; for you art the health of my life, and my glory. So long as you keepest back thy mercy, I remain in the shadow of death. And so long as you forbearest to quicken me with thy salvation, and to bring up my soul from the horrible pit, so long am I holden in the chains of death, and am a captive to the powers of darkness. " Make haste to help me; you art my Helper and my Redeemer; O my GOD, make no long tarrying."
3. Ah Lord! shall not thy mercy raise up a poor sick man, seeing I am not able to raise up myself? Is thy mercy too weak to help such a weak one as here lieth before thee? Is thy love too cold to communicate some of its living warmth to such a miserable object as I am? Wilt not you be so condescending as to come unto me; seeing I cannot of myself come unto thee? Have you then first loved me, before ever I loved thee? Is thy mercy so strong, so powerful, so mighty, as that it, should even overcome thyself; as that it should be able to liftt thee up upon the cross, and to sink thee dove into death! Who, or what., is so strong as to overcome thee, the Strong One, with whom is all power, but thy mercy? Who, or what, has so great might as to apprehend thee, to hind thee, to crucify thee, to put thee to death, but thy love; even the love wherewith you didst love us, when we were dead in trespasses and sins. For you wouldst rather thyself suffer death, than that we should abide in’death.
4. Thy mercy, Lord, has made thee to be all ours, and given us a full propriety in thee. For us vast you born: for us wast you given; that so the Father might accept thee in our stead, and we for thy sake might have all things given us. For us a Lamb is given; for us salvation is brought forth; and therefore will we rejoice, " drawing water out of the wells of salvation," because GOD, even our GOD, has now given us all things in thee, O Lamb of God.
5. Behold the wisdom of God! God has made himself to be ours, that we might be made his. For, being purchased with a price, we are not our own, but his who has bought us, and has given himself for us. Whence it follows, that we ought to " glorify God both in our body and in our spirit, which are God's." And as we are God's and CHRIST's, so God and CHRIST are ours. Now whosoever possesseth any good for his own, may doubtless make use of the same to his own profit, in the best manner that he can. And so is CHRIST become ours, that we may use him for our salvation, which is an everlasting profit, according as we will ourselves. Where-fore you may make use of him, for, The Medicine of thy soul, to restore thee; Thy Meat and thy Drink, to refresh thee; Thy Fountain of Life, to quench thy soul's thirst; Thy Light, in darkness; Thy Joy, in sadness; Thine Advocate, against the accuser; Wisdom, against thy folly; Righteousness, against thy sin; Sanctification, against thy unworthiness: Redemption, against thy bondage; Thy Victory, against all thine enemies; Thy Champion, against all thy persecutors; Thy Way, against thy wandering; Thy Truth, against lying and vanity; Thy Life, against death; Thy Everlasting Father, when you wast an orphan and desolate t Thy Prince of Peace, against the adversary; Thine Everlasting High-priest, who intercedeth for thee.
6. Behold what CHRIST is given unto thee for! And pray you daily, that the proper use may be made by thee, and that in thee may he fulfilled all that is contained in any of these his relations or offices: but pray you in faith, not doubting, and it shall be so. Wherefore, since he is thy medicine, fear not but you shall be healed since he is thy bread, fear not but thy soul shall, be satisfied, and you shall be made to hunger no more. Is he to thee a fountain of life? then shall you be no more athirst. Is he to thee thy light? then shall not you remain in darkness. Is he.tliy joy, who then shall afflict thee? Is he thy Advocate, who then shall gain the cause from thee? Is he thy Truth, who then shall deceive thee? Is he thy Way, who then shall make thee to err? Is he thy life, who then shall slay thee? Is he thy Wis(loin, who then shall be too cunning for thee? Is he thy Righteousness, who then shall condemn thee? Is he thy Sanctification, who then shall cast thee away? Is he thy Redemption, who then shall be able to hold thee in captivity? Is it he that is thy Champion, and the Captain of thy Salvation, who fighteth for thee, of whom then art you afraid in the battle? And who is he that shall be able to strive with thee? Is he thy King, who then shall expel thee out of his kingdom? Is he thy High-priest, who then shall hinder thy sacrifice and thy intercession from being accepted? Is he thy Savior who blesses thee, who then shall unbless thee? Or who shall make the salvation which he has wrought for thee of no effect? If he save, who shall damn? How can you have a greater present? It is a present of more worth than you thyself, than all mankind, or than all the world, and all that therein’ is. It is a present which is even greater than all. the sins, miseries, and calamities of the whole world; and which is of sufficient virtue to extinguish and annihilate them all.
7. See now, what an infinite good you has in CHRIST, to oppose all thy miseries and calamities. Didst you but rightly understand this, then would no dross -be grievous to thee. Because CHRIST is become to thee all; and all things are thine; forasmuch as he is thine r thine, I say, not only as a crucified CHRIST, but also as a glorified CHRIST, with all his glory, and all his majesty. a For all things are yours, whether Paul, or Apollos, or Cephas, or the world; whether life or death; whether things present, or things to come; all are yours, and you are CHRIST's, and CHRIST is God's."
8. O poor, miserable, reprobate, accursed, damned sinners, as’we by nature all are, how came we to be thus favored and honored with so high a present! Because You, O Lord Jesus, art to us Jehovah: yea, you art Jehovah our Righteousness; A Mediator between God and man;
Our Everlasting Priest; The CHRIST of God; The Lamb without spot; The Desire of the patriarchs; The Inspirer of the prophets; The Light of the confessors; The Crown of the martyrs; The Praise of all the saints; The Glory of the blessed; The Joy of the angels; The Consolation of mourners; The Righteousness of sinners; The Hope of the afflicted; The Strength of the weak; The Health of the sick; The Protector of the simple; The Author of faith; The Anchor of hope; 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 Prince of Peace; The mighty Lion of Judah; The Sun of Righteousness; The Morning Star; The Brightness of the everlasting glory; The Splendor of the Divine majesty; The Treasure of wisdom; The Abyss of eternity; Lo! here is the great and infinite gift which God has bestowed freely upon mortal man, out of the unsearchabl,e deep of mercy, and his love past finding out.,

CHAP. 2:
That just affliction before GOD,
depends only on the merit of CHRIST Jesus, and consists in the pardon of sins received by faith,
which produces all the fruits of righteousness.

1. As a skilful builder, who is to raise a lofty structure, takes care to lay a deep foundation; so the most merciful GOD, being to erect the everlasting palace of our salvation, thought fit to lay the foundation thereof, in the depth of his mercy, upon the person and office of his dearest Son CHRIST Jesus, as on an immovable rock, according to the prophecy of Isaiah, " Behold I lay in Sion, a tried Stone, a precious Corner-Stone,, a sure Foundation," Which Stone CHRIST intimates to Peter, saying, that " thereon he will build his church," which shall be so steadfast, "that the gates of hell shall not prevail against it."
2. This is the Head-Stone of the heavenly temple; this is the Rock that was preached by the apostles Peter and Paul. Upon this foundation has God built our righteousness, faith, and eternal salvation. And as God has placed the ground-work of our salvation in the depth of his mercy, in his well-beloved Son; so he has also founded the same in the depth of our heart, that through the power of a Divine faith enkindled in us by the Holy Spirit, the righteousness of CHRIST may be apprehended; and freely by the same faith, without any respect to our own works, whether antecedent or consequent, be made over, and given us.
3. To the end that, in the first place, by this means he might purify man from the most inward centre of the soul; even as man had by SATAN been infected and depraved thoroughly in all the powers thereof: for without faith it is impossible ever to go so deep, or to search and cleanse the ground both of good and evil in us.
4. Secondly, our righteousness must proceed from faith only, because this is the work of God himself, that so our righteousness may be the operation of God: not some external action, like that of the Pharisees, specious in outward appearance only, but not possessing the heart. This righteousness and holiness, which by faith he gives us, is much more excellent than that which Adam, though he had not sinned, would have left us. The obedience of CHRIST was far more acceptable to GOD, than the innocence of Adam; so that a thousand such as Adam could not have equaled CHRIST alone. For however he, had he continued in the state of innocence, would have left us an hereditary righteousness, of which we should have been possessed: notwithstanding, unspeakably greater, and more excellent, is our union with God in CHRIST, since he being made man, has so purified and exalted the human nature in himself, that the primitive state of Adam is not once to be compared with it.
5. Angels cannot, and much less can man, be the foundation of our righteousness. For neither had an angel died for us, nor was any of the angels found able to open the book of life, when it was shut:, and inconstant is all the righteousness of men; which, being defiled by the pollution of sin, soon tumbles to the ground: for "when the righteous turneth away from his righteousness, all his righteousness that he has done, shall not be remembered." And therefore must our righteousness be founded upon a better, yea, upon an immovable and eternal foundation, and must stand unshaken, " though the mountains shall depart, and the hills be removed;" according to what is foretold by the prophet Daniel, " Everlasting Righteousness shall be brought in:" and by Isaiah, " My Salvation shall be for ever, and my Righteousness shall not be abolished." Nor surely can it be other than a most excellent and an Infinite Good, which a Person most excellent, by an infinite satisfaction, has for us acquired.
6. The cause why God will have our righteousness to be apprehended by faith, is his truth and promise, upon which faith rests and stands firm, and by which God has ascertained righteousness to Abraham, and all. his faithful seed. Whence St. Paul argues, that " our righteousness must be of faith, that it might be by grace; to the end that the promise might be sure." Upon this promise therefore of grace, fulfilled in CHRIST, has God established our righteousness; according to what is asserted by the apostle to the Galatians, "Even as Abraham believed GOD, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the Scriptures foreseeing that God would justify the heathen through faith, preached before, the gospel unto Abraham: In thee shall all nations be blessed. So then they which be of faith, are blessed with faithful Abraham." And thus "grace and-truth came by Jesus CHRIST." But,
7. God has made his grace, and the merit of CHRIST, the basis of this righteousness, that CHRIST. alone might have the honor. " In him alone is our help." Of our righteousness and salvation he is the beginning, the end, and the all, "That every mouth may be stopped; by grace ye are saved, through faith,-not of works, lest any man should boast." If our righteousness were of ourselves, and from our own works and merits, then should there be no room for grace, nor should we have occasion for mercy or pardon of sin. Moreover, there should be no place for humility, nor for the fear of God; neither would faith and prayer turn to any effect; yea, we should have no need of a Mediator, Redeemer, and Savior.
CHRIST had then died in vain, and it would he on us, by an external and internal obedience, to fulfill the whole law. So inconsistent is the doctrine of justification by works, with the foundations of the whole Scripture.
8. In fine, that our salvation and righteousness are established upon the grace of GOD, and the person and office of CHRIST; and that we are through CHRIST made righteous, holy, blessed, and sons and heirs of God; also that the righteousness of CHRIST_ is ours; his life ours; his happiness ours, and so whole CHRIST, both according to his Divine and human nature, is ours: this verily is our highest consolation, glory, joy, peace before GOD, and all the angels and elect; our highest wisdom, strength, might, victory, triumph' over sin, death, the devil, hell, the world, and all enemies. For which praise be to GOD, to all eternity! Amen.
9. The true Christian, by faith in CHRIST, is not only justified, -but also made the temple and habitation of CHRIST and the Holy Spirit. To this end is his heart purified of God by faith, that therein CHRIST may live and reign. By CHRIST is the Holy Spirit given to him, to create in him a new heart,. being endowed with a cheerful and ready principle of action; that with willingness and freedom of spirit, he may do what is acceptable to God. Which new and holy obedience, is not of the law, but arises from a lively faith. For true and living!,faith does all things willingly and of its own accord; it reneweth the man, purifies his heart, joyfully loves his neighbor, hopes all things, prays, praiseth, confesseth, and feareth God. It is patient, humble, merciful, loving, meek, easy to be reconciled, compassionate, peaceful; readily forgiveth offences, hungereth and thirsteth after righteousness, embraceth God with all his grace, and chrict with all his merit, and the full pardon of sins.
1O. But on the other hand, it must still remain an unshaken truth, that Christians ought to make continual advances, and daily wax stronger in CHRIST; that they may not continue in a state of infancy, how difficult soever it may be to mortify the flesh. They must study’~ charity out of a pure heart, and of a good conscience, and of faith unfeigned:" and have this in perpetual remembrance, that all outward performances are valued by God according to the inward disposition of the heart. Wherefore if the heart be good, whatever you dost, is also good: but if evil, and perverse, then all thy works in the sight of God are hateful and extremely evil. Such as you art in thy heart, such art you accounted before God; and such are thy prayers, thy frequenting of public worship, thy giving alms, and thy receiving the sacrament.
11. Whosoever therefore is desirous to try himself, I would advise him to set the commandments of GOD, as by CHRIST interpreted, before his eyes, and to learn by his own heart to judge of all his actions. By this means he shall clearly perceive, if what he does, is acceptable or hateful to GOD, and if he brings forth the genuine fruits of that inward righteousness which is of faith. If, for example, you dost find that you defilest not thy conscience with external idolatry; in this surely you dost well; but yet I would have thee examine thyself whether you also abhorrest all internal idols; if you art within, what outwardly you pretendest to be; or if thy heart be not set upon the world, avarice, or pride; since if you findest it to be so, it is plain that the outward work is of no account before God.
12. I keep the Sabbath, sagest You, and therein you dost well; but look on the disposition of thy heart: dost you therein celebrate the true Sabbath? Dost you rest from evil thoughts and desires? Is thy heart devoted to GOD, and still from the noise of the creatures, that God!nay operate in thee? Dost thou- frequent the church \Veil_! but see you carry not along with thee the worm
of arrogance and vanity, which secretly gnaws thy conscience. If you shall say, I am baptized into CHRIST, I have the pure word of GOD, I hear it, I receive that most venerable sacrament of the Lord's Supper; I believe and confess all the Articles of the Christian faith: therefore I am a Christian. I will not deny, that you arguest aright, if thy heart agree with thy profession; but without this, all is mere trifling. Look therefore into this, and judge of thyself by thy inward state. See if thy heart and actions agree to that sacred name; if the Spirit is in thee, the anointing, and the fruits demonstrating a true Christian. You sayest, you art baptized; and indeed you art! But take a view of thy heart, and see if you walkest in newness of life; in continual repentance, and unwearied mortification of the old man. You has the pure word of GOD, and hearest it. This is right; but look into thy heart, and consider, if, as bodily food passes into flesh and blood, so the word is converted into thy life and spirit; if it be not, whatever you lost is vain.
13. With a singular zeal you defendest the purity of doctrine. And this is not inconsiderable; notwithstanding I would have thee examine, whether by the purity of doctrine,. you have attained unto purity of heart. May we not nd many rigid defenders of the pure doctrine, who are yet full of pride, bitterness, covetousness, and other vices? The name of the Lord is a cloak to their impiety.
14. You have been often present at the holy supper. And what then? Search thine heart, I beseech thee. If you has been a partaker of the flesh and blood of CHRIST, why does the flesh and blood of Adam live and reign in thee? Should not the life of CHRIST shine forth in all thy conversation? Should not his charity, meekness, and humility appear in thee? Or what advantage will accrue to thee, if you receivest CHRIST in the sacrament, but deniest him in thy life and manners.
15. You sayest, that you believest cell the Articles of faith. Very well! have recourse unto the touchstone of thy heart. For that only is a true faith, which uniteth man with GOD, and God with man. If these effects are wanting, thy faith is vain, and only separates thee further from God. If you believest in CHRIST, CHRIST must be in thee, and live in thee. If you believest that CHRIST suffered death for thy sins, you thyself must also die unto sin, and leave the world, with all its pride and covetousness.- If this be not done, whatever you affirmest of thy faith, all is but a vain imagination and a delusion.
16. If you believest CHRIST, was crucified for the sins of the world, thyself must be crucified to the world. This, if you neglect, neither art you a living member of CHRIST, united with him by faith, if you believest that CHRIST has risen front the dead, you must abide united unto him thy head, by rising spiritually from sin, or assuredly thy boasting is vain. In a word; the nativity, death, passion, resurrection, and ascension of CHRIST, must be after a spiritual manner transacted in thee, otherwise whatever you may affirm of thy faith, it will prove no better than a vain and lifeless image of that which is true and living. So if you believest in the Holy Spirit, he must of necessity dwell and reign in thee, illuminate and sanctify thee. " For as many as are led by the Spirit of GOD, they are the sons of God."
17. Therefore, O Christians! let your Christianity be not external, but internal; nor let it dwell only upon your lips, but in the ground and centre of your hearts, proceeding from a true, living, and operating faith, and an unfeigned, earnest, and continual repentance. If this be wanting, all your religion will be only counterfeit Christianity; you shall be able to do nothing acceptable to God; and whatever you may do here, shall avail you nothing in that day, in which God will judge all things according to your heart. But surely, O man! if thou
didst rightly apprehend the impurity of thy own heart, you wouldest flee, without delay, to the fountain of salvation, thence you wouldest drink and draw, pray, knock, and cry, " Have mercy upon me!" until thy heart should be healed, thy sins covered, and thy transgressions forgiven.
18. As it would be deservedly accounted ridiculous to give unto a raven the name of a swan; so if, after considering their lives, one should call those of this age by the name of Christians; might he not justly be accused of egregious folly? For by the actions and performances, not words, is a Christian life to be estimated, according to that of St. Paul, "The kingdom of God is not in word, but in power." But such is the state of most men at this day, that those who make the strongest pretences to the Christian name, act nothing that becometh a Christian; like unto those at Rome of old, of whom Laurentius Valla, reading those words, " Blessed are the merciful, blessed are the peace-makers, &c." said, Surely either these words are true, or 2ue are not Christians.
19. Here now, O man! consider what you art, and what you can do? What least you been able to contribute to thy restoration, and the renovation of thy depraved nature? Surely, as you couldest not afford any help towards the generation of thy body, nor create thyself, so neither can you bring any assistance towards thy new birth, or regeneration by the Spirit. You may indeed lose, damn, and destroy thyself; but to renew, to restore, to heal, to justify, and to enliven thyself, is a work entirely beyond'thy strength. Couldst you at all conduce to the incarnation of God? No, verily. There is nothing therefore, that you can arrogate to thyself, or ascribe to thy own power. Let us then carefully remember, that we must renounce our own strength, our own wisdom, our own will; and, being resigned unto GOD, suffer his power to work all things in us, so that nothing may in the least oppose the will and operations of the Lord.
2O. For until it come to this, that you permittest God to work all things in thee, O plan,_ so that you purely si ferest his operation and will, God is hindered by thee to unite himself with thy soul, to renew his image in thee, and to amend the pravity of corrupt nature. For our own will, ambition, opinion of our own wisdom, and whatever else we arrogantly claim unto ourselves, are so many impediments; because of which God cannot freely operate in us according to his desire. And as the human will corrupts a man still more and more; so the Divine will does still more and more perfect and restore him.
21. Indeed our own will is nothing else but defection from God. Defection verily is easy, smooth, ready; but the recovery is bitter, troublesome, and of extreme difficulty, yea, beyond all the power of the creature. For man by his own strength, cannot return, nor help himself in will or in deed. It is CHRIST alone that can give assistance, let it be in the beginning, process, or end. And here he lays before us two means, the law and the gospel, or repentance and remission of sins. Through the law, you must die together with CHRIST, and by true sorrow of heart, sacrifice thy own will, become vile iii thine own eyes, and resign up thyself wholly to CHRIST. This being done, forgiveness of sin is bestowed through the gospel, and man that is dead, is raised up by faith. Whence it appears, that no man can by his own strength convert and quicken himself. It is of absolute necessity, that he deny and lose himself, that he die unto himself, and that his hope be placed entirely in God alone, by whose grace he must live.
22. But this self-denial and mortification, is not an effect of our own will and power; " It is not of him that willeth, nor of him that runneth, but of God that shows mercy." It is God therefore who must operate all these things in us by his grace, and the power of his Spirit.
So that our justification is not from any creature, but from God alone, whose work and gift it only is. For as to ourselves, it is certain, the most dangerous enemy man has, is himself; insomuch; that we have great reason to supplicate the Lord to deliver and rescue us from ourselves, to take from us what is ours, and to give us the things that are his. For by our own strength, we are not able to do any good, if God himself, even after conversion, do not work it in us. Who is it that can give charity and the other graces, but he only who is love itself? It is certain therefore, that these things are effected by the help of CHRIST only, all human endeavors being, utterly vain. In Adam we are all naturally equal, nor is one better than another; seeing we are all, both as to body and soul, equally polluted and corrupted; insomuch, that not only the Jews and Gentiles, but even of all men in general, there is no difference. Hence it is most true, that in the sight of GOD,* no man is better than the most profligate criminal. For though the wickedness which is natural to all, does not equally in all put forth and break out into works; yet God judges all men by the inward state of the heart, the poisoned fountain of sin. Neither is there any sin so horrid and vile, which man by nature would not be guilty of, were he not restrained by Divine grace. For by the bent of our nature we are only inclined to pollute ourselves with all manner of wickedness; which inclination, if it be not always attended with the external effect, then it is wholly to be attributed to the grace of GOD, and not to any strength of ours, or human precaution whatsoever. This consideration should excite us to humility, and an unfeigned fear of GOD, restraining us at the same time from rashly despising our neighbor; by reflecting on others, we split ourselves upon the dangerous rock of presumption. And
since CHRIST " is our Wisdom, Righteousness, Sanctification, and Redemption," we, who in Adam are alike, are alike also in CHRIST.-" For as in Adam by nature, we all arc one man and one body, infected with the highest contagion of corruption and disobedience; so all the faithful are as one man in CHRIST, and resemble one body purified and sanctified by faith, and the blood of CHRIST.
23. Which doctrine is a remedy against spiritual pride, that none may account himself better in the sight of God than others, however haply he may be endowed with greater gifts; which are no less of pure grace bestowed on him, than even righteousness and salvation itself. Upon this principle of pure grace, be careful to fix thy meditation; which if you dost, then this same grace shall protect thee against the dangerous snares of pride and arrogance. And as, on the one hand, it will convince thee of thy own misery; so, on the other, it will give thee a most lively discovery of CHRIST, and of the exceeding riches of grace through him derived on mankind.

CHAP. 3.
Of Repentance.

1. THE Lord, whose mercy is infinite, will by no means seek our destruction, but our life and salvation. He best knows the deplorable condition we are fallen into by sin; and is at the same greatly desirous to secure the interest of our souls, by reclaiming us from so dangerous a state. It is for this reason he so earnestly invites us to a sincere and unfeigned repentance; this being the only and never-failing means of our help and safety.
2. To repent, is to feel and acknowledge the natural blindness, corruption, and detestable impurity festering within us, as the very source of all sin, whereby we depart from GOD, the supreme and eternal Good, and deserve, besides temporal punishments, his everlasting wrath in the inextinguishable flames of hell. It is to lament, and from the bottom of our hearts to bewail, the deplorable crookedness of our nature; and
this from an inward sense of the heinousness of our provocations, offered to so merciful a Father. We may then rely on the favor of GOD, and sure remission of sins in CHRIST Jesus; which will be attended with a serious amendment of life, a constant purification of our hearts by faith, a mortification of our evil desires, a conquering our rebellious and disobedient spirit, a renouncing our own will, opposite to thatt of GOD, and a new life acceptable unto God.
3. But seeing by nature we are so far blinded as to be utterly unable to discover our own fall and wretchedness; God has been pleased to afford means for bringing us to a knowledge of ourselves, viz. his iVord and Sacraments; which being duly used, will be accompanied always by his own grace and Spirit. By these the Father draws, allures, and calls us to himself, as so many lost and wandering sheep. " For it is God which worketh in us both to will and to do of his good pleasure."
4. As soon as the Lord awakens us by the use of these means, and invites us to repentance, it is then our part not to withstand his grace and Spirit; (""To-day if ye will hear his voice, harden not your hearts;") but to acknowledge the sin which he begins to reprove in us, and by no means make light of the grace offered us in the gospel; and then God will assuredly have mercy upon us, as he himself declares: " Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our GOD, for he will abundantly pardon."
5. And upon this account the work of conversion, though it be entirely a free gift of GOD, is yet in one respect ascribed to us, viz. inasmuch as we give up ourselves to the Lord and his operations, not resisting willfully his Spirit; or, as the apostle expresses it, "not putting his Word from us," nor " stopping our ears" against it, as the Jews of old did. We ought therefore most fervently to implore the Lord not to withdraw from us his gracious assistance, without which we must certainly go astray. For since the old nature is so deeply woven into our flesh and blood, we have need of daily, yea, hourly, supplies of grace, for repressing sin, and nourishing the life of God. For as the life of the body, bereft of the air, must needs be extinguished; so the inward life will speedily languish, without a daily support of the grace of God. For this reason prayed Solomon, " The Lord our God be with us; let him not leave us, nor forsake us; that he may incline our hearts unto him, tck walk in all his ways."
6. Let us now consider the manner of our returning to God: cc With all the heart, (says the prophet,) with fasting, with weeping, and with mourning." Wretched mortals can weep floods of tears for empty and perishing goods, whilst they remain unmoved at the miserable state of their souls, and the loss of eternal goods! being therein altogether unlike David, who sets a shining pattern o f sincere repentance before us. " For the Lord looks on the heart, and trieth the heart and reins."
7. If we truly repent of our sins, the Lord " repenteth him of the evil:" which is as if he should say, It is the nature of God to punish with reluctance; and when he-is even constrained thereto, " it is not for our destruction, but salvation; that we may not be condemned with the world." He then does "his strange work," [of punishment,] "that he may bring to pass his own work," [of mercy.] Thus he repented of the evil he had designed against Nineveh. And therefore " it is good that a man should both hope, and quietly wait for the salvation of the Lord. For the Lord will not cast off for ever. But though he cause grief, yet will he have compassion, according to the multitude of his mercies; for he does not afflict the children of men," This boundless mercy is the sabre at this day, and will con tinue so for ever to returning sinners. Go therefore, O man, and answer this flowing mercy of God with suitable returns of love and repentance!
8. There are four fruits of true repentance. The first is for a man to account himself unworthy of all the mercies of God. A person truly humble and penitent, thinks himself unworthy of any of God's benefits; and even of the daily food and refreshment by which he is sustained. And this after the example of CHRIST himself; who, parched with thirst upon the cross, and having vinegar presented to him, only said, " It is finished." This was the reason also why those, who under the Old Testament seriously entered upon the work of reformation, did judge themselves entirely unworthy of any good; and putting sackdoes on their skin, sat in the dust, and satisfied their hunger only with bread defiled with ashes, and their thirst with water mingled with tears, for a testimony they did not deserve any more dainty food, but merited rather to eat and to drink, together with their food, the tears plentifully trickling down upon it.
9. So does the prodigal son,, after his happy return, express his sorrowful mind to his father, " Father, I am no more worthy to be called thy son; make me as one of thy hired servants." And the woman of Canaan was even content to be called a dog, if she were permitted to "eat -of, the crumbs falling from the Master's table." So the apostle Peter, " Depart from me, for I am a sinful man, O Lord;" that is, unworthy with whom you should have any converse. And the centurion of Capernaum was of the same mind: " Lord," says he, " I am not worthy that you should come under my roof." And if the heart of a Christian be brought to this sense of its own vileness, then it is truly contrite and humble, and fit to be made a living sacrifice to God.
1O. A second fruit of true repentance is, to grieve at nothing so much as at the offences offered to God. It is certain that God must needs be offended with every sin committed by men; since the nature of sin is directly opposite to the nature of God. Thus, by unrighteousness, the righteousness of God is offended, he being Righteousness itself. By lying, the truth of God is offended, he being Truth itself. By hatred, the love of God is offended, he being Charity itself. In a word, since God is the perfection of all virtue and goodness, it can be no less than diabolical malice to offend such an infinite Goodness. Had he at any time injured us, it would be no great, wonder if we did offend him again in our turn; but now., when he gives its nothing but what is good-soul, body, and life itself-when he feeds and clothes us;-yea, pardons our sins, when we pour out our souls to him;-when he has given us his only Son, with the Holy Spirit, and adopted us for his sons;-after he has done all this for men-to offend him, to oppose, to hate him, shows an impudence, a madness, and a malice, altogether unaccountable and monstrous.
11. Would it not be highly horrid and impious, to kill him who gave thee life; to wound him who kindly cherished thee in his bosom; to insult and affront him who heaped honors upon thee; and to disown him who had chosen thee for his son? Behold all these, and far greater injuries and indignities, you offerest to thy heavenly Father, to the supreme, the righteous, the holy GOD, whom angels trembling adore, and whom seraphim worship with the acclamations of " Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!"
12. The third property of repentance is contained in these words, 11Iy clays are like a shadow that declineth; and I art withered litre grass. A heart truly penitent, is deeply sensible of its own weakness. It entirely despairs of its own strength, knowing itself to be as destitute of life and power as the very shadow; and as empty of spirit and moisture as the grass that fades away. The same is affirmed in another psalm, "Behold you have made my days as an hand-breadth, and mine age is as nothing before (lice; verily every mall in his best state is altogether vanity." O how noble a step would it be towards true wisdom, were man but sensible of his own nothingness? Man is as great a nothing as a shadow itself. As a shadow is without substance, without life, and without motion of itself, and vanishes at the departure of the sun; so is man, whenever the Lord withdraws the light of life from him. And it is worthy of observation, that the nigher the sun is, the lesser are the shadows observed to be. And, on the contrary, The farther the sun removes from us, the larger do the shadows appear. The same happens to a man. The more of God and of his gifts is present with a pious man, the less he esteemeth himself, the less he boasteth of himself, and of what he calls his. On the contrary, The farther a man is from GOD, the more he swells with a high conceit of himself, the more is he puffed up with his parts and. abilities, the more he extends the bounds of pride and haughtiness,, and the less he knows how to keep within compass.
13. Again, As shadows at the setting of the sun are greatest, yet even then just ready to disappear, their. greatness being but a forerunner of their approaching end: so is it with the shadows of this world, and the whole train of vain pomps and pleasures which commonly then post away on a sudden, when we are most lifted up by them; it being generally a sign of imminent destruction, when a person comes to rely on the shadowy appearances of perishing grandeur. For as the shadows vanish upon the withdrawing of the sun; so, when empty man becometh great in his own eyes, the Divine sun setteth upon him unawares, and he returns to his nothing. Moreover, as the shadow has no life of itself, but entirely moveth with the motion of the sun; so man, of his own nature, is destitute of life and motion; and it is God alone who is able to put life and motion in hind. And the hour of death will fully declare,' that a man's " days on the earth are as a shadow;" nay, " as grass which grows up," but soon withereth when it is mown down: so does our life fade away immediately, when it is cut down by the fatal scythe of death. Lo! thus are our days consumed into smoke, and we are " gone like the shadow when it declineth."
14. The fourth fruit of true repentance is our union with GOD, implied in' these words, But You, O Lord, shall endure for ever; and thy remembrance unto all generations. As if the prophet had said, "Though I am like a perishing shadow, and wither like the grass here, yet in thee I shall abide for ever, as you thyself art an eternal Good." As by sin a man is divorced from God; so, by true conversion, he is again united to him. As the person of CHRIST is indivisible, notwithstanding his two natures, and as the Eternal Deity united the human nature in CHRIST Jesus with itself in so firm a bond, as is not to be. dissolved by death itself; the humanity of CHRIST remaining in perpetual union with the Divinity, and being filled with the glory residing therein; so, in the work of a true conversion unto GOD, penitent and believing souls are so closely united to GOD, that neither life nor death can separate them from him; for he that is joined to the Lord is "one spirit," God betrothing us unto himself for ever.
15. In a word; CHRIST himself is of this a most sufficient witness to us, and in us; and he is that Book of Life wherein we are plainly taught, that, as his human nature abideth eternally united with the Divine; so all those that continue faithful to him, shall be eternally united with their Lord and Head. For as God is eternal, and CHRIST is eternal, so the promises of God in CHRIST are also eternal; he having made with us a covenant of everlasting grace. So that, how much soever we may be forsaken of the world, how much soever vexed and tormented by sin and the devil; nay, if even our flesh and our heart should fail, yet is God the " strength of,our heart, and our portion for ever."

CHAP. 4
That CHRIST is the true Book of Life.

1. ALL those that believe in Jesus CHRIST, the Son of GOD, are " written in the book of life." This shall be made manifest in that great day wherein the Lord will to confess their names before his Father, and before his angels." But besides, the Lord Jesus himself is a complete book and unspotted mirror of a truly Christian life, he being, as the word and wisdom of the Father, made man, to teach us by his life and death, and by his conduct and conversation, to set a pattern before us for our imitation.
2. The whole of his life, beginning with his tender infancy, and ending with his death, was made up of a continual series of crosses and afflictions; insomuch, that he took hardly any steps without the inseparable attendance either of poverty, contempt, or pain. He was poor in relation to outward things. " The foxes have holes, and the birds of the air have nests, but the Son of Man has not where to lay his head." As soon as he entered into the world, he entered into want and poverty, choosing to be born at Bethlehem, the least among the cities of Judah, and from a mother too that was destitute of all wealth and worldly greatness. Nor did he ever court the favor of great men, declining it even when it was offered.
3. But he became more eminently poor by his humiliation, whereby, laying aside the "form of GOD, he humbled himself, and made himself of no, reputation." He thereby entered into the depth of our misery, partaking of all -our weaknesses and infirmities. He was wearied with the journeys he undertook, to finish the work he was sent for. How many tiresome paces did he Fo; when he went about doing good? Healing multitudes of sick and diseased, that continually crowded to him from all parts, and surrounded him often to that degree, that he could not so much as eat bread, and his very friends thought him to be beside himself. " Himself took our infirmities, and bare our sicknesses;" never withdrawing from any hardship or calamity, never shrinking under the burden of poverty, of cruel mockings, and of other evils, let them be never so sharp and numerous. And whereas he might have been served by all the creatures of GOD, and waited on by legions of angels; yet dispensed he with all this glory, and did not exert that sovereign power which was lodged in him. He suffered his head to be torn by thorns, his hands to be tied, his sacred body to be scourged, his hands and feet to he nailed to the cross, his side to be pierced with a spear. All this he cheerfully submitted to, though it had been in his power to prevent it, and with one word to restrain the fury of all the creatures from thus insulting their Creator.
4. For oar sakes, he made himself subject to all the creatures. He took upon him the form of a servant, that by his lowliness he might repair our losses, and reinstate us in that. dominion over all the creatures, which we forfeited in Adam. He rose from the dead, and gained a perfect conquest, thereby to purchase for us an everlasting victory. He suffered himself to be tempted by the devil, hurried about by his malice, tormented by his instruments, fastened to the cross. And all this he underwent to rescue mankind from their spiritual thraldom, from the power of the devil leading them captive at his will. Thus the strongest became weak; the almighty, infirm; the most glorious was made most despicable; the most exalted most exposed himself to temptations of all kinds, to sufferings and difficulties, to pains and hardships; thereby to check our tenderness and effeminacy, things utterly misbecoming spiritual soldiers, and to inure his followers betimes to the straight, though despised way of self-denial and mortification. Alas! How tender and delicate arc now generally the minds of those that style themselves Christians! How unlike are they to the pattern from whence they take their denomination, to the original copy they pretend to write after! The smallest cross is complained of as an insufferable burden. A little trouble they are to undergo for God and their neighbor, seems a sufficient plea to start back into the smooth way, and to drop entirely the article of the cross. Not to mention here, how uneasy they are, how impatient even under those trials the Lord sends, for promoting thereby the recovery of their own souls, and the glory of his name.
5. The Lord forsook all that is great and pompous in the eye of the world. He was a King, yet would he be subject to kings and magistrates, nay, to his father and mother, though so mean and indigent. “He went down with his parents to Nazareth, and was subject unto them," and, as some will have it, wrought at his father's trade. He was Lord over all; and yet when he came into the world, “he came not to be ministered unto, but to minister," clothing himself in all the dress of poverty and meanness. He was the great and wise prophet, nay, the substantial wisdom of God; and yet did he choose disciples of the lowest rank, a plain and simple people, not raised at all above the cornmon level of men. When it was in his power to behave himself like a Lord and Master; yet did he divest himself of that right, being GQ among them- as one that served." He chose rather to be a- master in life and doctrine, than in any other grandeur and pre-eminence. Thus when he taught the duty of obedience, he showed at -the same time a pattern of obedience-in his own life and conduct. When he endeavored to instil into his disciples a sense, of humility, of patience, of subjection to their' superiors, and of other Christian virtues; he practiced them first, that so his example might have a more powerful influence upon the lives of others. Thus, being Head and Master, he thought it becoming his character to be chief also in
bearing affronts, reproaches, injuries, poverty, misery, and in performing the most contemptible services, even " washing his disciples' feet." And thus he proved a master and teacher, not in doctrine only, but in life also, in example; and practice.
6. But., alas! how are we fallen from so glorious a pattern! Our Head despised worldly honor, and we pursue it. He submitted to crosses and trials, and we shrink back at the very sight thereof; unwilling to be disturbed in the enjoyment of our ease and prosperity. He became obedient unto death, and we indulge ourselves, as if self-will was the standing rule of our actions. Alas! this does not agree with the example the Lord has set before us, nor with the spiritual maxims contained in the book of life. Consider, therefore, O man, how near the way wherein thou-walkest comes to that way wherein thy Lord and Master walked. If you despise the narrow way of Jesus, and follow the way of the world; then know for certain, that the way, though smooth for a while, will end in utter destruction.
7. After you have seriously considered the lesson of poverty, in the book of life exhibited by the Lord; consider also the deep and unaffected humility, which was so eminently seen in his whole life and conduct. Never did he catch the applauses of men; never was he acted by ambition, or thirst of honor: whenever men offered to bestow honors, praises and dignities upon him, he fled from them; he declined them both with words and deeds: never did he accept of any honor from men; not even when "they would have taken him by force, and made him a king."
8. On the other hand, with what inexpressible humility did he bear all the insolences, the reproaches, and calumnies wherewith his enemies loaded him? He was cried down for the vilest Samaritan, and his miracles ascribed to the power of Beelzebub. That doctrine, he brought down from heaven, was most daringly exploded as a piece of blasphemy; and he who taught it every where insulted by foul and uncharitable censures, and the blackest lies and slanders. His life was a scene of perpetual misery and contempt. He was betrayed and sold; he was denied and buffetted; be was spit upon, and crowned with thorns; he was derided and scourged; he was smitten and sentenced to death; he was condemned to the ignominious " death of the cross." He was forsaken by God and men; ahd in fine, stripped of all; was executed in the midst of scandalous malefactors, hanging on the tree like a cursed one!
9. He was then made the common gazing-stock of all his enemies, and hissed at by priests, scribes, and elders. His prayers were turned into ridicule, and at the approach of the very pangs of death, he had nothing to refresh himself but "vinegar mingled with gall." At last, when all was finished, he. expired on the cursed tree, full of the reproaches, hatred, and indignation of the world; insomuch that, even after his death, he had his body " pierced with a spear," and " his grave made with the wicked." Being risen from the dead, and triumphing over his enemies, they then boldly denied his resurrection, and left no stone unturned to blacken his Divine character, and to run down all the transactions of his life for cheat and imposture. Thus was the Lord, both in the beginning, progress, and end of his ever-blessed life, " despised and rejected, a man of sorrows, and acquainted with grief."
1O. In this course of our Lord's life is not only displayed the abounding treasure of redemption gained by CHRIST; but in this scene of sufferings also he is our great Doctor and Master, our Prophet and Shepherd, our Instructer, Light, and constant Monitor; that we, by looking unto him, may learn to despise earthly pomp; and by closely adhering to him, like trite members to their Head, " grow up into him in all things," being rendered conformable unto bis life, "and rested and grounded in his love."
11. Every Christian ought most carefully to behold the life of CHRIST under the cross, together with that of all the saints in general. This wag of the cross is copiously spoken of in the book of Psalms, in order to render it the more familiar unto us, and to teach us, " that we must, through much tribulation enter into the kingdom of God." The 1O9th Psalm, in particular, contains at large a prayer of CHRIST, expressed in the midst of his sufferings; and it mentioneth, in the latter part, three sorts of troubles more especially, wherewith the Lord, whose type David was, found himself oppressed.
12. In the first place, the Lord complaineth of a vehement an,vviety of heart, declared in this manner, " I and poor and needy, and my heart is wounded within me." Behold what complaints this sacred person is reduced to! and what is the reason thereof? Surely, to acquaint us, in the most moving terms, what he has suffered for our sake. He says, " I am poor!" And lo i you toilest to get estates, to hoard up riches, and yet you art still poor and discontented in the possession of them. He says, 111 am needy;" and You, O man, art bent upon ease, prosperity, andfulness of bread! He complains, " My heart is wounded within me." How unreasonable is it then, that you should be gratified in all thy vain desires! Nothing will go down with thee but what is seasoned with mirth; sorrow and melancholy being far banished from thy heart. But (lost you never reflect upon the life of that Master, whose servant you pretendest to be? He complains that " his heart was wounded within him;" it was bruised, and as it were smitten with rods, and exceeding heavy. Let the consideration of this give thee ease under any grief, and make thee relish the better those untainted pleasures which will certainly succeed the cross.
13. After the Lord had spoken of inward sorrow that pressed upon him, he - goes on to give us a view of his
bodily sufferings; " I am gone, (says he) like the shadow when it declineth: I am tossed up and down as the locust. My knees are weak through fasting, and my flesh faileth of fatness." A most expressive description of the common frailty of human nature! What is a shadow, but a mere nothing, an empty, lifeless appearance? To this the Lord suffered aimself to be reduced whilst he dwelt among us! He who is life and light itself, and the bottomless fountain of life, is exposed to labor and infirmities. And should not men hereby learn to think themselves far more perishing shadows than the Lord of life himself?
14. But he goes on; I am tossed uh and down as the locust. The Lord had no settled habitation upon earth as men of the world have, whose delight is in ample buildings, and stately palaces. He was in a constant pilgrimage towards that kingdom which cannot be moved. For this reason he is said to have only tabernacled among us, and is here compared to a locust, which, having no nest or abiding place, is fearful, and tossed to and fro, and driven away with every wind. And even in this has our blessed Savior left us a pattern, to walk as he walked; and seeing we have no continuing city here,, to seek one to come, which has foundations, whose builder and maker is God.
15. What is farther added of the weakness of his knees, and the failing of his flesh, did abundantly appear about the time of his passion, when his strength was dried up like a potsherd; and should we complain of a fit of sickness, when the Lord of life pined away into' weakness, and languished in misery? Should we pamper our bodies, when the Lord endured faintness and fastings? And what matters it, if our bodies be weak, so our souls be in a vigorous habit? It is this on which we ought to lay out our time and diligence; it is this we ought to look after most carefully; it is this which ought to "eat that which is good, and delight itself in spiritual fatness, that so it may grow strong in the Lord, and in the power of his might.
16. He next explaineth the contempt he underwent, to stop us in our pursuit after honor. " I am (says he,) a reproach unto them; when they look upon me, they shake their heads." The enemies of CHRIST insulted him in the vilest and most licentious manner. All Which the anointed of the Lord endured, to rescue man from eternal infamy. For man being become a scorner and hater of GOD, defying him and the offers of his grace, CHRIST now designed to make atonement for so heinous a sin, by the extreme contempt he willingly embraced. That we may the better transcribe the life of CHRIST in our own conduct and conversation, let us carefully observe the following particulars
17. CHRIST never sought upon earth his own glory in any thing that he did; but accounted it sufficient for him, that God alone was his glory. So let us reject the glory of this world in all we do; endeavoring only that God may be glorified, saying, " Ah Lord God! give us the heart of thy Son, that we may have our glory in thee alone, and not in ourselves; that we may have our glory in heaven only, and not upon earth." 2, It was the highest glory of CHRIST, that he was the only begotten Son of God. And for this reason did the world persecute and blaspheme him. So should a Christian look for no other honor than what he enjoys in the paternal love of GOD, by the witness of the Spirit residing in him. " Grant us also, O GOD, that it may be our greatest glory and joy, that we are thy children; that so we may obtain the eternal fruition of thy love, and possess in thee an everlasting inheritance; and that we may remember, if the world do hate, envy, reproach and persecute us, it has done the same to thy most holy child Jesus." 3, It is the glory of the Lord CHRIST, that he wrought so many Divine works; that he went about continually doing the most wondrous acts of beneficence; and that out of pure love, and the highest compassion to the miseries of fallen nature. However for all this, he received nothing but hatred and most heinous unthankfulness. Hence also our hearts ought to break forth in some such manner as this.
18. " Ah God! give us such grateful, such faithful hearts, that we may be always ready to do good to all men; and that we may be never deterred, either by the unthankfulness of a hardened world, or by the unworthiness of the objects; ascribing not to ourselves, but to thy name only, the glory of all we do." 4, It is the highest glory of our Lord Jesus CHRIST, that he has, out of pure love, laid down his life for us; that he has purchased us with his own blood; that he has been obedient to the Father, even unto death; that with the greatest meekness he has endured the vilest reproach, and with the utmost patience, the exquisite pains of the cross. "O GOD, our glory, help! help us that we may overcome
our enemy with love; subdue our flesh with _ godly obedience; bear the reproach of the world with the meekness of CHRIST; obtain the victory through patience; and being strong in the Lord, be made more than conquerors through him that loved us!" 5, The sovereign glory of_ the blessed Jesus is his exaltation to the right hand of God; and the name which is given him, which is "above every name, that every knee both in heaven and in earth must bow to his name, and all tongues be obliged to confess him to be their Lord."
19. " Help, O gracious God! that we may ever esteem it our highest glory to be made conformable to our ever blessed Head; that so, when he shall be revealed in power and majesty, we may also appear with him in glory, after we have here endured the cross, and been faithful to the world." 6, The glory of CHRIST is, that he is the only head of the church in general, and of every member thereof in particular; a glorious King of his people; and an everlasting High-Priest, making intercession for us. "Help us, O GOD, that we may evermore account it our greatest glory, that we are the members of thy Son, that we are the subjects of his kingdom, and that we may enjoy all the privileges purchased by his intercession, sacrifice, and benediction."
2O. The conclusion of the matter is this: It is God who is to be our glory alone; it is not the world, nor wealth, nor honor, nor greatness, nor the arm of flesh, nor the wit and prudence of men, that I may call my glory; but GOD, and only GOD, is m' glory! Wherefore " Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, not let the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knows me, that I and the Lord." Jer. 9: 23, 24.
21. The third branch of the crosses and afflictions of CHRIST, consists in that unspeakable grief he underwent, even from his infancy. Which was also still the more aggravated, the higher he approached to the time appointed for his passion. This himself testifies, saying, " My soul is exceeding sorrowful even unto death intimating thereby the unutterable anguish of spirit that forced from him that sweat which like drops of blood, fell down to the ground. And what pains he suffered in his most tender and sensible body, no tongue of men is able to declare. And this greatness of torment was caused first by the greatness of sin; which being an infinite and unexpressible evil, its full punishment and atonement could not but cause in the Son of GOD, immense and most exquisite torments too; which to a mere man had been altogether insupportable.
22. The second reason of this exquisite grief was, because he bore the sins of the world; not these only, which from the beginning of the world had been committed; but those also which men should become guilty of through all ages down to the end. And therefore such as is the number and height of all the sins of all men through all generations, such must needs have been also the pains and sorrows endured by the Lord. For which cause he prayed upon the mount of Olives; “O my Father, if it be possible, let this cup pass from me!"
23. Thirdly, the torments of CHRIST were not a little heightened by that most perfect love he bore to his heavenly Father. The greater one's love is, the greater is also the grief occasioned by what interferes with it. Since therefore CHRIST loved his heavenly Father with a most
exalted love; his affliction must have been exceeding grievous, on account of the heinousness of sin, wherewith fallen men did insult over so beloved a father; insomuch that the sins of the whole world, with the pains he endured for them, did not affect him in so lively a manner as the sorrow he felt on account of the indignity offered to a GOD, who in his very nature is love. And surely it was upon account of this love to the Father, (which deserved all the returns of love of which the creature was capable,) that CHRIST sustained most exquisite pains, and a most ignominious death, via. that by a satisfaction proportionable to the offence he might regain unto wretched mortals, that love and favor of GOD, which they, by a heinous apostasy, had forfeited in Adam.
24. In the fourth place, the suffering of CHRIST was increased by his great love to mankind. For as he died for all, and bore the sins of all, so also was he exceedingly desirous to see the ha:hpy effects of his blood, which is the salvation of all men. IHence the unbelief and wickedness of men every where overflowing the world, and hindering this love from taking its effect upon sinners, caused him most grievous and bitter torments; but especially for such as by their profligate lives and final impenitency, did throw away their souls for a handful of dust and vanity.
25. Fifthly, another circumstance which pierced- the very heart of our Lord, was his being forsaken of God. For though it be true, God could not, strictly speaking, forsake him, who himself was GOD, and who did not cease to be God even when he hung on the cross; yet does he complain of being forsaken; and this lamentable complaint our Savior poured out to show thereby that God did withdraw from hiln, as man, 1: e. from his human nature, the support of his heavenly comfort, hiding himself in this dark hour of temptation. He manifests also by his exclamation, the extreme misery in which he then was.

* It is evident, our Lord's words here must be viewed in the same light with his prayer in the garden. For as that prayer expressed only the feelings and inclinations of his human nature,, sorely pressed down with the weight of his sufferings; so his exclamation on the cross proceeded from the greatness of his sufferings then, and expressed the feelings of the same human nature, viz. an exceeding grief at God's withdrawing a comfortable sense of his presence, and a complaint that it was so. But, as his prayer in the garden was properly tempered with resignation to the will of his Father, while he said, Not as I will, but as you wilt; so his complaint on the cross was doubtless tempered in the same manner, though the evangelists have not particularly mentioned it. For that in the inward disposition of his mind he was perfectly resigned while he hung on the cross is evident, beyond all doubt, from his recommending his spirit to his Father in the article of death, which he could not have done, if he had either doubted of his favor, or been discontented with his appointments. That the sufferings which caused our Lord to utter this exclamation, " were not merely those which appeared to the spectators, viz. the pains of death, which he was then undergoing, is evident from this consideration, that many of his followers have suffered sharper and more lingering bodily torture, ending in death, without thinking themselves, on that account, forsaken of God; on the contrary, they both felt and expressed raptures of joy under the bitterest torments. Why then should Jesus have complained, and been dejected under inferior sufferings, as we must acknowledge them to have been, if there were nothing in them but the pains of crucifixion? Is there any other circumstance in his history, which leads us to think him defective in courage or patience? In piety and resignation came he behind his own apostles? Were his views of God and religion more confined than theirs? Had he greater sensibility of pain than they, without a proper balance arising from the superiority of his understanding;? In short, was he worse qualified for martyrdom than they?’('he truth is, his words on the cross cannot be accounted for, but on the supposition that he endured in his mind distresses inexplicable, in consequence of the withdrawing of his heavenly Father's presence, and a sense of the wrath due to the sins of mankind, which he was now suffering." Indeed, as Dr. Doddridge observes, " The interruption of a joyful sense-of his Father's presence, (though there was, and could not but be a rational apprehension of his constant favor, and high approbation of what he was now doing,) was as necessary as it was that CHRIST should suffer at all. For had God communicated to his Son on the cross, those strong consolations which he has given to some of the martyrs in their tortures, all sense of pain, and consequently all real pain, would have been swallowed up; and the violence done to his body not affecting the soul, could not properly have been called suffering." See Macknight's and Benson's Commentaries.


26. And who is, in the sixth place, able to explain what pains the Lord suffered in his most holy and delicate body? Or who can doubt, that a body most delicate, most noble, most pure, conceived by the Holy Ghost, personally united with the Divine nature, filled with the Spirit of GOD, must feel most grievous and bitter pains, when smitten, scourged, wounded, pierced, crucified, and put to death? No words are expressive enough to set forth the smart and acuteness thereof. And what is all our cross and affliction, compared with- this suffering of the Lord? For we, being sinners, have most justly deserved eternal death and damnation; and yet we find, how even this small allotment of the cross designed for us, is too heavy a burden for our tender Christians, who do what they can to shift it off, though at the same time it be appointed as healthful physic to procure the happiness of their souls. Surely a soul, who is a sincere lover of CHRIST, can wish no other condition of life, but such as comes up nearest to the original of the blessed life of CHRIST. Which conformity of. our life to the life of CHRIST, we ought to account our greatest gain and dignity. In this, let the true lover of CHRIST rejoice, that he has been thought worthy to suffer with CHRIST his Savior.
27. What cause then can we pretend, why we should not most willingly walk in the path of the holy cross Especially, since we know the Son of God himself has traveled this way before us, and by his holy example sanctified it; not having entered into his glory but by sufferings? And since he has, in spite of all the insults of the enemy, entered into glory; we may also assure ourselves that our affliction, which is but for a moment, shall be followed by an everlasting weight of glory. And as the Lord did not spare himself, but laid himself entirely out for the service of others, undergoing all this; by no other impulse but that of fervent love; so should this love of our Redeemer raise reciprocal flanics of Ioti--e in our souls, and never suffer us to grow faint and weary under any affliction whatever.

CHAP. 5.
Of Prayer.

l. Seeing the true knowledge of God and CHRIST crucified, is not to be attained, unless we keep oar eye constantly fixed upon the book of the innocent and holy life of Jesus CHRIST our Lord; and since, in order to this, a devout, humble, fervent, and earnest prayer is required; it is highly necessary to make some inquiry into the nature of prayer, which does not so much consist in an utterance of the words, as in a sweet intercourse of the heart with GOD, and in a lifting up of the soul and of all her faculties and powers to him. And this falls under a threefold denomination, being either oral, internal, or supernatural.
2. Oral prayer is an humble address to GOD, by an external exercise, using the soul gradually to the internal duty of prayer, and leading a man into the more interior recesses of his own heart; especially if the words outwardly uttered, by an attentive application of thee mind,
be well pondered, and meditated upon. This proves often a means to bring our spirits so nigh unto GOD, as in filial confidence to entertain a sweet conference with our heavenly Father.
3. Internal prayer is offered without intermission, by the spirit, unto God in faith, according to that of our Savior, "The true worshippers shall worship the Father in spirit and in truth." And that of David, "Let the meditation of my heart be ever before thee." And again,
commune with mine own heart, and my spirit made diligent search." Whereby, says St. Paul, speaking of the Spirit of adoption, " we cry, Abba, Father." And by this internal prayer, we are led on gradually to that which is supernatural, and consists in a true union with God by faith; when our created spirit dissolves, as it were, and sinks away in the untreated Spirit of God; and when all is transacted in a moment, whatever in words or deeds has been done and declared by all the saints from the beginning of the world: and for that reason is this supernatural prayer unspeakably more excellent than that which is external; for therein the soul is by true faith so replenished with Divine love, that it can think of nothing else but God. Or if, perhaps, another thought should slide unawares into the heart, it proves an occasion of great grief and trouble of the mind, and the soul cannot be at ease till the intruding thought be turned out again.
4. A soul once arrived at this' happy state, gives but little employment to the tongue: "it is silent to the Lord: it panteth after, and thirsteth for God: it longs, yea, even fainteth for him:" it loves him only, rests in him alone, not minding the world, nor any worldly affairs. Whence it is still more and more filled and possessed with an experimental, savoury knowledge of GOD, with love and joy, to such a degree as no tongue is able to express. For whatever the soul then perceiveth, is beyond all possibility of being explained by words. Insomuch, that if one should ask a soul wrapped up in these sublime contemplatious, What she thinks on, or what she perceives? she would certainly answer, A Good that is above all good! What scest thou? A Perfection of Beauty, transcending all created forms. What feelest thou? A joy surpassing all joys. What dost you taste? The inexpressible delights of love. Nay, such a one would tell you, that all the words that can be framed come infinitely short of the comprehensiveness of what was inwardly felt, and sweetly suffered; nothing but the actual sense and perception itself being capable to give a sound impression of it. This is the voice of the Eternal Word, and its discourse with a loving soul; according to that of the Lord, " He that loves me, I will manifest myself unto him." Whatever here is felt, whatever here is seen, is above nature. Here voices are heard, and words that are unspeakable; nor is it possible for a man to utter them.
5. This is the school wherein the soul learneth to know God aright, and, as it were, to taste him. Whilst she knows him, she loves him; and whilst she loves him, she affectionately longeth for a total enjoyment of him. For this is a most certain property of love, to desire wholly to possess the object beloved; to be intimately united with, and altogether transformed into it. From this affectionate desire springeth up both mental and oral prayer; the soul being fully convinced that these Divine visitations are not to be attained but by fervent prayer. And in all this, a wonderful wisdom of God appears, whereby every thing is managed in order and harmony, and the soul, by a gradual ascent, led up to the enjoyment of the greatest Good. Thus none is permitted to attain mental prayer, but he who begins with that which is vocal, and endeavors to blow up the coals of secret and internal prayer, by some external act and exercise. Again, none must have an access to the supernatural prayer, or to an union with the sublimest and most delightful Good, but by mental prayer. But these things can only be known by experimental perception, not expressed by words. And this is the true cause, why God so strictly, so frequently, and earnestly enjoins prayer; because it is a sacred pledge
and bond by which God draws us up to himself; and by elevating us into his immediate presence, detaineth us there awhile, and unites us, as it were, to our first Original. If this prayer begin to languish at any time, then we lose, by little and little, the sweet remembrance of GOD, and deprive ourselves of all the unspeakable benefits that result from his most comfortable presence.
6. If therefore you wouldst rightly pray, see you do it not with a divided, but with thy whole heart. But this is not to be attained but by frequent exercise, and a continual and unwearied diligence. without this, you art never like to reap the fruits of prayer. On' the contrary, as often as you givest attendance to any external work, take care you set not thy heart upon it. If you eat, drink, or attend any other outward affair incident to human life, see that you bestow not thyself, that is, thy whole heart, upon it. Do it as if you didst it not: for thy heart is to rest entirely in God alone, and closely to adhere to him by mental and internal prayer; which cannot be done, except it be set free from the encumbrances of the world. The more you offerest thyself up to the Lord by prayer, the greater will be thy illumination. And again, the more the knowledge of God is enlarged in thy mind, the more endearing will be thy sense and perception of the highest Good; the more ardent also, the more tender and affectionate will be thy love to the Lord; and, in fine, the more capable wilt you be of enjoying him. Thy soul being thus disposed, shall, in a supernatural manner, taste of a happiness so high and transcendent, as infinitely exceeds all the words and expressions of men.
7. Of this prayer, Jesus CHRIST has set us a pattern, from whom we may learn the nature and method of it. For we find that he often « continued whole nights in prayer to GOD," praying with all fervency, from the very bottom of his soul; and in prayer triumphing and rejoicing in spirit. He has therefore, both by words and action, or example, taught us how to pray; leaving us a pattern to follow after, and commanding us to " watch and pray, that we enter not into temptation." He recommends also, most frequently, the duty of prayer, thereby to testify, that nothing was more pleasing to him than our prayer; having enjoined it for no other reason than to let us see how entirely he loved us, and how desirous he was that by prayer we should be made partakers of the greatest and most precious Good that ever was, or can be.
8. But lest we should pretend that so noble an effect, as results from a due performance of prayer, was not attainable by us, the Lord does not think it enough to have said, "Ask," but encourages us also with a promise annexed; " and ye shall receive, that your joy may be full;" exciting us moreover to pray by his own example, seeing the most exquisite sufferings did not extinguish in him, but rather blew up the ardour of his devotion: for " being in an agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood falling to the ground." Set therefore this mirror of prayer before thine eyes, and learn to persevere therein. Whenever you beginnest to grow faint and weak in praying, turn seriously the eyes of thy mind upon thy Lord, who prayed not for himself, or upon his own account, but for thee, and upon thy account, and so sanctified thy prayer, blessed it, and added life and efficacy thereto. Him therefore behold, who, though he was true GOD, and consequently in actual possession of all things; yet, as he was man, he obtained for thee of his heavenly Father, all things by prayer. And hence was his whole life a continual and uninterrupted prayer, and a perpetual longing to do the will of God; which he finished, praying on the cross.
9. If therefore thy Lord prayed so fervently upon thy account, and was heard, then surely he will not suffer thy prayers to be poured forth in vain. Did he procure all things for thee by prayer, and thinkest you that without it you can obtain any blessing? As it is plain that, without Divine grace, without light, without faith, not one can be saved; it is not less plain, that these and all other heavenly graces, can no otherwise be attained than by prayer. It is the Lord you must entreat, by fervent prayer, to obtain from him only faith, love, hope, humility, patience, the Holy Spirit, together with the whole train of gospel virtues, which he alone is able to bestow and strengthen in thy soul. It is he alone that infuses them into the heart. But as he that has them not cannot give them; so the Lord, whose gift they are, will not give them without being asked.
1O. Now if you art truly desirous to pour out thy soul before the Lord in fervency of spirit, there is not a more ready and effectual means thereto than with the eyes of thy mind to behold the mirror of the most meek and most humble life of CHRIST: to keep, I say, thy eyes attentively fixed upon the poverty, the reproach and contempt, the grief, and sorrows, and the most ignominious death of thy blessed Savior. Into this book of prayer, if you diligently look, you shall perceive thy heart become inflamed with ardent desires. And though the devil and the flesh may not cease to assault thee with temptations on all hands, whilst you continuest faithful in these holy exercises; yet, by means of prayer, shall they be subdued at last. For after a sincere application to the Lord by prayer, the Spirit of God visits the heart with his gracious presence, as he descended upon the apostles, when they were with one accord praying at Pentecost.
11. As to temptations, that are wont to attend the duty of prayer, you must behave thyself under them as the Lord himself did; who, in the midst of his agony on mount Olivet, "prayed the more earnestly." Thus shall thy prayer prove at last- the means of victory over all thy enemies. By prayer does the Lord manifest himself unto his children: by prayer we learn to practice true humility: for it is by prayer the Highest; is united to the lowest; the most high God to the most. humble heart. And this humility is the inlet whereby plenty of Divine grace is infused into the soul. Now the more it humbleth a man, the more grace itself gets root in the soul. And again, the more a soul is enriched with grace, the more does she improve in humility.
12. The most considerable obstruction in prayer seems to be when God withdraws the grace of a fervent and lively devotion *. And yet in this case it is, that we ought to stir up ourselves the more carefully to prayer and supplication. For though indeed a prayer poured forth with a spirit of fervency be acceptable to God; yet is that which climbs up the throne of grace in affliction, spiritual dryness, and brokenness of soul, still more pleasing in his sight+. For as the heart of a father is sooner softened by the broken sighs and trembling words of a sick and languishing child, than by the strong voice and more ready utterance of one in perfect health; so is the secret affliction, and earnest, though weak effort of a soul truly affected with the sense of. her weakness, and of her want of spiritual life, more acceptable to our infinitely merciful Father, than the more vigorous petitions of a soul raised by a sense of faith, and abounding in consolation. Hold out but patiently in these spiritual straits, and depend upon it, the Lord, in his own time, will certainly "restore unto thee the joy of his salvation."

* Does God ever withdraw this unless we have, by some means, previously grieved his Holy Spirit?
+ This is very questionable: it is nowhere taught us in the Scriptures.

A PRAYER.
MOST merciful Father, it is in great weakness I lift up my heart unto thee, and return unto thee humble thanks for thy heavenly convictions, wherewith you have been pleased to visit my soul, and to make me sensible both of my degenerate state of sin, and of my glorious descent and high pedigree. By this thy Divine visitation, I begin to see, that I am the lost sheep, so far gone astray from thy flock, and quite benighted in the howling wilderness of the world. I begin to perceive that I am that prodigal son who has wasted his substance with riotous living, and, after having left his own home, has taken his journey into a far country. I am that unfaithful steward, that has spent his Lord's goods, and have never thought on the account I must give of my stewardship.' I am one of those that have been standing idle in the "market-place of a vain and unruly world, and never minded the call to go and to work in the vineyard.
Look down, most gracious GOD, with an eye of pity, and let the great Restorer of our breaches, under the dispensation of thy gospel, continue the work which you have begun under the operation of thy law. I hear, though at a great distance, the call of my Shepherd, who has followed me wherever I have been scattered in the cloudy and dark day of my sin and apostasy. O let me not only hear his voice, but follow it also; never minding again the voice of strangers. I begin to feel, with the prodigal son, the spiritual famine which overspreads all the facul