A Christian Library - Vol 1

THE THIRD BOOK.
THE INTRODUCTION.

1. AS there are different stages and degrees of age and maturity in the natural life; so there are also in the spiritual. It has its first foundation in sincere repentance, by which a man sets himself heartily to amend his life. This is succeeded by a greater illumination, which is a kind of middle stage. Here, by contemplation, prayer, and bearing the cross, a man is daily improving in grace, and growing up to perfection. The last and most perfect state, is that which consists in a most firm union, which is founded in, and cemented by, pure love. This is that state which St. Paul calls, " The perfect man," and "the measure of the stature of the fullness of CHRIST." Eph. 4: 13,
2. To explain these three different states, is the design of these three books; so that the whole body of Christianity is explained in them, as far as is necessary. As,for the fourth book, I thought fit toadd it to the rest, to show how harmoniously the holy Scripture, the person of Jesus CHRIST, the human nature, and the whole creation, conspire and agree together; and how all things centre in the one eternal, and living -Original, which is God.
3. The design of this third book is, to instruct us how to seek and find the kingdom of heaven within us.
4. To know CHRIST with our understanding, and not to love him, is nothing worth. On the other hand, it is infinitely better to love Hinz, than to be able to dispute and discourse about him. Let us learn therefore so to seek CHRIST with our understanding, that we may love him with the whole strength and power of our will. By this we may be assured that we know him truly, if our knowledge be productive of love. Otherwise, we may be said indeed to find and know him, but it will be to our condemnation. So our blessed Lord tells us, "Not every one that says unto me, Lord, Lord, shall enter into the kingdom of heaven," Matt. 7: 21. Moreover, there are two ways of obtaining wisdom and knowledge. The one consists in reading and disputing; the other in prayer and charity. The one makes us learned, the other holy: and between these there is a great difference. If you take the first method, you wilt never find thy internal treasure; if you take the latter, you can not be disappointed.
5. And how glorious, how happy a thing is it, that our chief treasure, viz. the kingdom of GOD, is not to be sought without, but to be found within us; that we continually carry it about with us; and that neither men nor devils can rob us of it; and that this is not to be obtained by profound learning, skill in languages, or variety of books, but by a devout and humble spirit. Here then let us exercise our greatest care and diligence, and turn our thoughts inward to that hidden, celestial, and eternal Good; that Divine, that incomparable treasure. Why do we spend our time and pains in the pursuit of external comfort, whilst so great a treasure as the kingdom of GOD, with all its blessings, lies neglected within us? For in our heart and soul is the true school of the Holy Spirit; the true habitation of the Blessed Trinity; the very temple of GOD, where he desires to be worshipped in fz Spirit and in truth."
6. For though GOD, by his universal presence, is.in all things, (though not included in them, but after an incomprehensible manner filling heaven and earth,) yet in a particular and proper sense, he dwells in the soul of the enlightened Christian; taking up his seat and habitation there, as it were, in his own image and similitude. Here he operates in a way suitable to himself, answering and assisting every groan and sigh of the devout soul. For how is it possible he should deny any thing to him with whom and in whom he lives? There is nothing more pleasant to Divine love than to communicate itself t) all that unfeignedly seek it.
7. But in order to this the soul must be at rest; which It can never be till it be disengaged from the world. This the heathens themselves were sensible of; and accordingly one of them tells us, "That the soul is incapable of wisdom, till it is composed, and at rest." There is a. fine passage in St. Cyprian, to this purpose. " This," says he, " is the true rest and security of the soul, when a man, being delivered from the storms and tempests of the world, raises his heart and eyes unto GOD, and endeavors to be like him. By this he comes to understand, that all which the world calls beautiful and valuable, is truly hidden in his own soul; so that he neither expecteth nor desireth any thing.from without. O celestial treasure, to be delivered from the chains and fetters of this world! O chief and boundless Good, not to be obtained by any labor of ours, nor by our interest with the great men of this world; not to be gained by our industry and study; but solely and entirely by the grace and favor of God! For as the light of the sun proceeds from itselfthe day breaks from itself-the fountain springs from itself-the rain falls from itself, and waters the earth so the Holy Spirit descends freely into that soul which has raised itself from the world unto God.
8. This self-reflection often gives us a view of the inward treasure of our souls, though but for a moment. And one such moment vastly exceeds all the happiness of heaven and earth, and all the creatures, Hence St. Bernard truly observed, "'That the soul which has once learned to descend into itself, to seek the face of GOD, and taste the sweetness of his presence in the inmost recesses of the heart, will think it more tolerable to suffer even the pains of hell for a season, than, after having tasted the experimental sweetness of this Divine exercise, to return again to the pleasures, or rather to the wearisome gratifications of the world and the flesh, arising from the insatiable cravings of the inferior appetites." In short, such a soul not only finds the highest happhi e;, by finding in itself the presence of GOD, but also the deepest misery, in being deprived of it. By this the true Christian is fully instructed, that by dying to the world, he lives in God; and, on the other hand, that the more he lives to the world, so much the more he dies unto God: that the soul that is dead to the world, truly lives unto GOD, and is his darling and joy; or, as the Song of Solomon expresses it, " better than the taste of wine, or the smell of all spices," Cant. 4: 1O. On the other hand, the hearts of worldly men are but sour grapes, " as the grapes of Sodoin, which are as gall, and their clusters bitter," Deut. xxxii. 32.
9. Now the soul that is dead to the' world may be discovered by these tokens: "It resigns its own will to the will of God in all things; it suppresses self-love; it mortifies the desires of the flesh; it avoids worldly pleasures; it esteems itself the vilest and meanest of all; and is not apt to judge or censure its neighbor. Such an one refers all his injuries and wrongs to the God of Righteousness, to whom vengeance belongeth. He is not puffed up with the applauses of men, nor dejected with their revilings, In a word, he bears every thing with patience, without repining or complaining."
1O. Behold, in this rnortfiication consists the true perfection of the Christian life. Perfection is the denying of our own will; the contempt of the pleasures and profits of this life; the acknowledging our own vileness; constant resignation to the will of GOD,' and unwearied love for our neighbor. In a word, it is that love which thinks of nothing, seeks nothing, desires nothing, but God. I beg the Divine grace, both upon thee and me, that it may please him to begin, strengthen, and perfect his good work in us, to the praise and glory of God. Amen!

CHAP. 1
Of the treasure of the enlightened Christian.

1. THAT the hearts of the faithful are the habitation of the ever-blessed Trinity, is largely attested in Scripture. But, alas! who is there that understands, values, or inquires after this immense and hidden treasure? Wherefore, I thought it worth my while to explain at large the spiritual and heavenly dignity of the true Christian, and to instruct every one how to seek and find this sublime treasure in themselves. The foundation of this doctrine has been already laid down and demonstrated in the first book; proving how the Word of GOD, through faith, does exert its power in the heart of man. And in the second book it has been shown how God discovers himself to the devout soul, as the highest love, goodness, beauty, holiness, and wisdom.
2. But as this high treasure cannot be perceived or understood, but in the quiet of the soul, in which the Holy Spirit teaches us inwardly by the meditation of the Word, in which he enlivens and enlightens us; in which u he searcheth all things, even the deep things of God;" we must first of all learn how to bring the soul to the quiet state of internal rest; how this hidden treasure, this pearl in the field of our hearts, is to be sought for by introversion into ourselves, or rather, into God. And this is the inward Sabbath of an heart cleansed and purified by faith, and enlightened by the Holy Ghost. From this treasure of the Spirit and kingdom of GOD, hidden in the faithful soul, sprang the wisdom of all the enlightened souls, patriarchs, prophets, and apostles, that have ever been since the foundation of the world. This pearl then is worth looking after; this field is worth tilling; and this gift of the Spirit must be stirred up in us, as a spark of fire which, by continual application of breath, is blown up into a bright flame.
3. But that you may more fully and distinctly apprehend how the children of God are to be drawn from the exterior to the interior man, or the ground of the heart, that they may search, know, purify, and change it, and keep their spiritual eyes fixed upon GOD, and his kingdom in the inmost recesses of the soul; I shall first of all more generally in this chapter, and afterwards, more particularly, touch upon and explain the several heads of this doctrine. GOD, and the kingdom of GOD, are purely to be joined, sought for, and found in the ground of the heart; 1: e. whatsoever the holy Scripture, and its true interpretation, discovers outwardly; all that ought to be really, spiritually, and truly felt and experienced in the ground of the soul.
4. But forasmuch as a general account of this will not be sufficient for the simple and unlearned, to bring them to this fundamental knowledge of themselves, and a true relish of the solid principles of theology; I shall descend to a more particular explication, and desire them to observe the five* chief heads of the Catechism; and to remember that they are not only to be learned externally, but to be applied and experienced internally. So, for instance, if you should say, you believed that God delivered his law upon mount Sinai, written upon two tables of stone; that' this law is the will of GOD, which every good man is obliged to obey; you do well to believe this. But this faith profiteth little, unless God himself be pleased to " write his law in your hearts," (Jer. xxxi. 33,) and accomplish his will in you; but this cannot be done, unless, according to your baptismal obligation, you dedicate your whole heart to GOD, and offer up your own will to him, that his will may be fulfilled in you. The holy Psalmist, who well knew the dignity and necessity of this Divine operation, spends his whole 119th Psalm in earnest prayers to GOD, that he would vouchsafe to guide, direct, and govern him according to his law and testimony, that this sublime and heavenly work might not by any means be stopped or hindered in him.
5. So in like manner, if you believe "that CHRIST is our righteousners," your life and blessedness, you certainly do well. " For other foundation can no man lay, than that is laid, which is Jesus CHRIST. Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we may be saved." Yet remember withall, that this will avail but little, unless you have CHRIST within you; that is, unless you lay hold on him inwardly by faith, and make him, both as to his person and offices, your own. For if CHRIST be yours, it follows that all things which are God's are also yours; and that if he had ten thousand worlds and kingdoms, full of righteousness and blessing, yet, by faith, you are entitled to them all; for the righteousness of CHRIST is greater than all these. So in like manner, though the guilt of ten thousand worlds lay upon you, yet should it not be able to hurt you. This then is the treasure which you have within you; as our Lord tells us, "The kingdom of God is within you; that is, righteousness, and peace, and joy in the Holy Ghost," Luke 17: 21.
6. Moreover, if you say, you believest CHRIST is the eternal word of the Father; that he is the true life and light of man; you dost well. But then you must take care, that this word speak in thee, that this light shine in thee, that this life live in thee. For unless you has this inward treasure in thy soul, and be united to CHRIST by a living faith, every thing else shall avail thee nothing. Again, you thinkest thyself obliged in duty and interest,’1 to pray to GOD, to give him thanks, and to praise his name;" and in this you judgest right. But take cane with all, that CHRIST himself pray within thee, and the Holy Spirit groan within thee. For as he is the Spirit of grace and supplication, so in order to make thy prayers effectual, it is necessary, that he also pray in the closet of thy heart, The temple of Spirit and truth. And if this be not done, thy prayers are all but vain. You believest that in baptism, a You art made a member of CHRIST, a child of GOD, and an inheritor of the kingdom of heaven." But remember, unless you find in thyself the fruits of baptism; such as newness of life, the unction of the Spirit, and Divine illumination, thy baptism shall avail thee nothing. So if you believest, that in the external sacrament of the Lord's supper, you receivest the sign of the true and real body and blood of CHRIST, you dost well. But if you dost not also eat’it inwardly and spiritually, you wilt not only lose all the benefits of that institution, but dost also a eat and drink condemnation to thyself." Lastly, if you sayest, that CHRIST was the true Lamb of GOD, offered up for us upon the cross, and that you believest this, (John 1: 2O,) yet consider, what good can this faith do thee, unless the same Lamb of God become the daily food and nourishment of thy soul? From all this it appears, that thy treasure ought to be within thee, and that unless you seek it in thine heart, you shall never find it.
7. The true way of attaining to this inward treasure is, by a true and living faith. The property of a true and living faith is, to cleave unto God with our whole heart; to put our whole trust in him; to depend on him; to dedicate and resign ourselves entirely to his mercy; to be united to God; and to enjoy him in the internal rest of the soul. True faith prefers nothing before God; it makes him the true object of all its desires; it places its infinite, and perfect good, in him alone, who is the true fountain of all good, whether in heaven or earth, in tinge or eternity; and all for Jesus CHRIST's sake, `• who is the author and finisher of our faith."
8. Faith brings the soul into a state of heavenly rest, in which God delights to manifest himself. This was the occasion of those words of our Lord to Martha: u Martha, Martha, you art troubled about many things; but one thing is needful. And Mary has chosen that better part, which shall not be taken from her." But what is that better part, but only God in Jesus CHRIST? Now by this faith, which opens the heart, and makes it fit to receive the Spirit of GOD, is that better part chosen. By this faith it is, that the whole ever-blessed Trinity enters into the heart, and takes possession of it. Ephes. iii, 17. John 14: 23. In this one article is contained the whole sum of Christian religion. - This is the fountain and original of charity, and of all virtues. For faith produceth love; love produceth hope; and hope patience; patience worketh meekness; and meekness humility; humility produceth the fear of God: and the fear of God teaches us to pray to him; to crucify the flesh; to deny ourselves; to hate our own life; and to despise the world. Upon which account St. John calls faith, " The victory that ovcrcometh the world."
9. And this was that one thing which our Lord recommended to the rich young man in the gospel, when he asked him, saying, " Good Master, what shall I do that I may inherit eternal life?" Luke 18: 18. When he had first commanded him to keep the laws of GOD, he answered, "All these have I kept from my youth up. Jesus hearing him, said, one thing lackest you yet. Go, sell all that you hast, and give to the poor, and come, follow me, and you shall have treasures in heaven." In which words, God directs him to choose that one thing, that better part by faith; and by this forsaking himself and his worldly possessions, to return to God the true fountain of happiness. From this one thing proceeds the whole Christian life, and all the commandments, like a stream from its fountain; not by compulsion or violence, but from love and freedom of spirit. " For it is God that worketh in us both to will and to do, according to his good pleasure." Neither will he own any thing in us as his, which himself has not wrought. So that there is no need of laws, no need of commands or prohibitions. For faith by its free motion and spirit, does every thing in us that is necessary to be done; that is, it surrenders itself freely and entirely to GOD, and to the operations of his grace. And this is what the prophet Isaiah means, when he invites us, "to come unto GOD, to buy wine and milk, without money, and without price," chap. 4: 1.
1O. All that God requires, in order to accomplish his work in us, is a humble and quiet spirit. And whenever he finds such an habitation, there he dwells with an high manifestation of his wisdom and power. The eternal wisdom of God cannot unite with the wisdom of man; but when the human soul is entirely submitted unto GOD, there does God entirely rest in her. But if you wilt engage thy will, thy understanding, memory, and affections, in the service of thy own fleshly mind, then are they no longer proper instruments for the work of God. For in every union of two beings, it is supposed, that one must of necessity be active, and the other passive. But God is an eternally active mind, an essential, pure act; perpetually operating in thee, unless hindered by thee. This may be illustrated by the following similitude; as the eye cannot fix upon any object, nor receive any impressions from it, unless it be free from all other images; (for otherwise one will hinder the other) so the soul, with all her powers, understanding, will, memory, and appetite, can receive no impressions or influences from GOD, if it be not empty and disengaged from the world. The ear cannot receive or enjoy the sweetest musick, whilst it is employed and filled with other sounds; so neither can the soul receive the Divine sweetness, whilst it is clogged with created comforts. So then the more a soul withdraws from the world, the nearer it approaches unto God; the more it renounces the pleasures of the flesh, the nearer it comes to the participation of the Divine nature. A soul thus pure and unspotted is, "as the king's daughter, all glorious within," enriched with hidden treasure. But how can the soul be married to CHRIST, that is betrothed to the world? "I am come (says our blessed Lord, Luke 12: 49,) to send fire upon the earth." This is the Divine fire of love; and oh! that it would so burn in us as to consume all our dross of worldly passions and affections, that nothing might live and move in us, but the pure and holy love of God! he adds, verse 51, " I am come not to send peace, but a sword." Would to God the sword of the Holy Spirit might so mortify and destroy all our carnal concupiscence, that God alone might move and operate in us!

A PRAYER.

MY heart says unto thee, O GOD, I seek thy face yea, it is thy face, and the light thereof that I seek. Now then teach my heart, I beseech thee, my Lord GOD, how it may seek thee, and how it may find thee. Lord, if you be not here, where shall I seek thee when you art gone? Or, if you be every where, why see I not thee here? Certainly, you dwellest in unapproachable light. And how shall I approach thee then? Or, who shall lead me, or bring me thither, that I may see thee there?
For when I seek thee, my GOD, I seek a light above all lights, which no eye can comprehend; a light which shineth in the darkness of my nature, and is the light of life both to men and angels. O lift you up the light of thy countenance upon me, my Lord and my GOD, that I may live! Too late, indeed, have I sought thee, the light of my mind, the treasure of my soul, the life of my life, the spirit of my spirit; yet will I not give over seeking thee, till I find thee. You vast within me, and yet I was not with thee. These things held me far from thee, which could not be without thee. For I went all about seeking thee. Then came I again to myself, and entered into myself, and said to myself, what art thou? And what is the fountain of thy being? And what manner of treasure is that which is hidden in_ thee? Verily, I am nothing without thee, the light and life of the world, and the fountain of every being. You only art my fountain, and you art the hidden treasure in my soul to be revealed. O reveal thyself unto my heart, that I may know thee to be my God and my Lord, through thy Son, Jesus CHRIST, whom you has sent, and who says unto my soul, I am thy salvation. Amen

CHAP. 2
That our whole inward treasure consists in faith.

1. A CHRISTIAN ought to employ his greatest care and diligence, in learning the true nature and use of faith. It is faith that unites us to CHRIST, and admits us into all the felicities of the kingdom of God. Upon which account it is called a substance; " the substance of things hoped for," Heb. 11: 1. For our whole Christian life consists in a living and operative faith; not in outside shows, nor painted images of virtue. It is faith alone that can deliver us from the bondage of corruption and misery, and bring us into the glorious liberty of the sons of God. Whence at our first admission into the Christian church, by baptism, through which, as through a gate, we enter into the fold of CHRIST's sheep, faith seems to be the first step, or ground-work, to the whole. " He that believeth, and is baptised, shall be saved," Mark 16: 16. And so St. Paul, a This is the word of faith which we preach, that if you believe in thine heart, you shall be saved," &c. Rom. 1O: 9, 1O. But as the nature of faith may be better known by its fruits, I shall briefly speak to them in this chapter.
2. The first of these is a spiritual release from sin and death, from the devil, from hell, and the curse of the law. For by this faith we are entitled to Jesus CHRIST, and all the treasures of his grace; particularly, reconciliation with God; remission of sins; the Holy Spirit., and eternal life.
3. He that has this faith, cannot be hurt by sin, the world, death, the devil, or hell itself. He has CHRIST dwelling in him, who is his righteousness against sin; his life against death; his help against the devil; his heaven against bell; his victory over the world; his blessing against the curses of wicked men; his happiness against all the miseries of this world: which our blessed Lord has briefly summed up in this one sentence, " If the Son shall make you free, then shall ye be free indeed," John viii. 36. Whence it appears, that CHRIST is the whole of faith, and the sum and completion of all our hopes, and all our blessedness. So that faith gives quietness to the soul; peace and liberty to the conscience; freeing it from all fear and terrors, and making it rest joyfully and quietly upon God.
4. Secondly. By faith the soul is united to CHRIST, as a bride to her bridegroom: " I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, Hos. 2: 13. The consequence of this espousal is, a communication of all good things; yea, and of the cross itself: so that all CHRIST has belongs to the soul; and all that the soul has, belongs to" CHRIST. As CHRIST then has all celestial and eternal gifts, such as "wisdom, righteousness, sanctification, redemption, blessedness, and eternal life," 1 Cor. 1: 3O; yea, is himself all these the soul is entitled to them all. And on the other hand, as our soul has nothing but sin, uncleanness, calamity, misery, sin, and death, CHRIST has taken on him all these; bestowing his good things upon us, and taking our sins and miseries upon himself.
5. But as the good things of CHRIST are eternal and omnipotent; so they root out and destroy all that sin, death, and misery that is in us. For the eternal and invincible righteousness of CHRIST is so much superior to the power of sin in us, that it utterly destroys and breaks it in pieces; and by this means the soul is delivered from its own sins, and clothed with the righteousness of Jesus CHRIST. And surely this is a blessed exchange, when a man changes sin for righteousness, death for life, a curse for a blessing, and eternal misery for eternal blessedness. So then " there is no condemnation to them that are in CHRIST Jesus;" seeing that their sins are swallowed up in his righteousness. For if, as St. Paul says, " Death is swallowed up in victory," it will follow, that sin also must be swallowed up.
6. Hence also arises, thirdly, the glory of faith, which is two-fold. The one present, but spiritual and invisible; the other future, visible and glorious. Now faith makes us partakers of both these kinds of glory. So then as the majesty of CHRIST consists in a kingdom and highpriesthood; so also he makes us " kings and priests unto God." An honor, which St. Peter speaking of, can hardly find words to express. " But ye," says he, " are a chosen generation, a royal priesthood, a holy nation, a peculiar people." Moreover, the glory of CHRIST's kingdom consists in this, that it is eternal, and all the blessings and benefits of it are eternal; eternal grace, everlasting righteousness, unfading consolation, endless life, joy, peace, and blessedness, that endures for evermore. What good could we expect fron5 a temporal prince? All the world itself, and all.its blessings decay and perish; and there is no trust in princes, nor in any child of man. But CHRIST is our eternal King; and all his favors and blessings endure to eternity. The spiritual kingdom then of a Christian consists in this, that by faith he is spiritually exalted above all things; that nothing can hurt or hinder him, in the great affair of his salvation. Yea, all things are subject unto him, and work together for his good: as we are told, " All things work together for good, to them that love GOD," Rom. viii. 28: even life, and death; the world, hell, and the devil himself.
7. Hence it appears how glorious, how illustrious, how extensive this spiritual dominion of a Christian is; that all things, whether good or evil, are forced to contribute to his spiritual good, so soon as he is possessed of CHRIST, and CHRIST of him. For the whole treasure and hope of a Christian is, CHRIST apprehended by faith. O the precious liberty of a Christian! O the mighty power of the inward man! For as the liberty, righteousness, and blessedness of a Christian; as also his slavery, sin, and misery, are not external things; so it follows, that no external thing, nothing but the mere grace and power of God can justify, sanctify, or glorify a man. What though the body enjoy liberty, health, and strength, and eat and drink well, will the soul be one jot the better for this? If the body be imprisoned, sick, weak, hungry, and thirsty, will the soul be the worse? Not at all. In a word, nothing that is external can make the soul either happy or miserable, whilst she preserves her inward treasure, and is true to her spiritual liberty.
8. So also in respect of her spiritual priesthood, the soul is out of danger from any thing that may happen from without. For its sacrifices, prayers, and devotions are spiritually performed by faith, without any necessary dependence upon external things, as time, place, garments, or temples. Agn-, the soul is no way the better for all the pomp of ceremonial circumstances. These are not efficacious enough to lead the soul into the paths of righteousness and liberty. For all these an hypocrite may do, without any benefit to his soul. For there is nothing either in heaven or earth, in which the soul can live; nothing that can bestow upon her evangelical righteousness and liberty; nothing in which she can rest with comfort, but CHRIST alone, on whom by faith she comfortably and joyfully depends. This is what our Lord himself tells us, " I am the svay, the truth, and the life," John 14: 6. And " Come unto me, and ye shall find rest unto your souls," Matt. 11: 28. So that the soul that is by faith united unto CHRIST, standeth in need of nothing: for in CHRIST she possesseth all things, food, joy, peace, light, knowledge, righteousness, truth, wisdom, liberty, comfort, blessedness, life, and what not? So that CHRIST is " all in all," as the apostle tells us, Col. 3: 11. And whatsoever external rites and ceremonies we may use for the sake of peace, order, and uniformity, we may be satisfied, that, ", to the pure all things are pure," Tit. 1: 15. And our Lord tells us, " Now ye are clean through the word which I have spoken unto you," John 15: 3. So that nothing can pollute and defile the soul, but infidelity, and the fruits and consequences of it.
9. The fourth property of faith is, the renovation of the whole man. It kindles in him the fire of Divine love; furnishes him with all Christian graces, and works of mercy. Not as if it merited any thing from GOD, but only as it renders the soul acceptable to him. "Offer unto God the sacrifice of thanksgiving, and pay thy vows to the Most High," Psal. l. 14. So that faith immediately begins a new life in man, and quickens the word of God within him. For all the Holy Scripture is contained in faith. As therefore the word of God is holy, true, just, living, spiritual, free, and full of all good; so also does it make all those who receive it in faith, holy, just, true, the "children of GOD, thoroughly furnished unto every good work."
1O. Though the true and saving faith triumphs over the world and the devil; yet is it of such a nature, that in pure love, it makes itself servant unto all; submitting itself to all for God's sake. It considers seriously with itself, that Jesus CHRIST and all the heavenly graces are freely given us by God; so that we stand in need of no worldly thing in the concern of salvation; and with all, " that nothing can separate us from the love of GOD," Rom. viii. 38; and that nothing in this world can hurt us. When a man, I say, endued with a lively faith, considers all this, he cannot but acknowledge, that in mere gratitude to GOD, he is obliged to do for his neighbor, as CHRIST has done for him. As if he should say, "All my gifts and graces, my wisdom, my riches, my comfort, are all my neighbor's, as freely as Jesus CHRIST, by his infinite mercy, has bestowed them upon me."
11. The fifth property of faith is, that it conquers and triumphs over every cross, making it supportable to human nature. For we find more comforts in CHRIST by faith, than we leave in forsaking the world for his sake; more honor than the united malice of the world, can take from us. In him we meet with so much love, that we shall not regard the hatred and enmities of men; so much blessing, that all the curses in the world cannot injure us; so much joy that all the world cannot make us sad. In a word, if it were possible for us to be slain and murdered ten thousand times over, yet CHRIST remains, and will for ever continue to be our Lord, and our everlasting life; infinitely to be preferred before this short and perishing life.
12. If a man could with his bodily eyes take a view of such a soul as this, he would see the most beautiful creature in the world, shining forth in all the transcendent beauties of holiness. Such a soul is united to GOD, and, by consequence a partaker of his glory. It desires nothing either in time or eternity but God alone; seeking nothing for its own sake, either spiritually or naturally. On the other hand, could we but see with our bodily eyes a soul sunk in the love of itself and the creatures; polluted all over with the lust of the flesh, the lust of the eyes, and the pride of life, and all its corrupt thoughts and imaginations externally figured by visible characters, neither earth nor hell could furnish a more dreadful monster; a more diabolical spectacle than this. But in the asst great day, when the hearts and consciences of all men shall be laid open, and the inward eye opened, so that every one shall have a full view of himself, then shall the impure soul see his secret abominations, and find in himself an eternal spring of sorrow, misery, and torment.
13. On the other hand, the pure and Divine soul shall for ever contemplate in itself the presence and kingdom of GOD, whom she shall see as he is; and by virtue of her union with him, enjoy him as her own for even And he that rightly understands this union of the soul with GOD, shall experimentally understand that expression of St. Paul, a That neither height nor depth can separate us from the love of GOD," Rom. viii. 39. For if it were possible, that such a soul could be thrust down into the regions of the damned, yet could it not be excluded from the presence and kingdom of GOD, to which it is most intimately united. On the contrary, should a damned spirit be admitted into the regions of the blessed, yet could he not be exempt from the torments of hell, which he continually carries about him.
14. The dignity of a believing soul consists in this, that it is the habitation and temple of GOD, in which he takes more delight than in the whole compass of heaven and earth. So the faithful soul has more of the Divine presence than all the temples made with hands; yea, than all the creatures in this world. God communicates his whole treasures of love to such a soul. He rejoices and delights in her; yea, he created all other beings only in order to make her happy and glorious. Wherefore, as God.shews so much love, and takes so much pleasure in the soul of man, he may be more properly said to dwell in it, than in any material buildings; any temples made with hands. Here he displays all the wonders of his providence and love; yea, and for this very end has he created it with nobler faculties and powers than the rest of the creatures here below; that it may be capable of these exalted communications of the Divine grace. And if God should bestow upon the soul any thing less than himself, she would -reject and despise it. As the soul is the spouse of the Son of GOD, it follows, that it is beloved by God above other creatures. It was this love that brought the blessed Jesus down from heaven to be united to the beloved soul, and to bring her back to her great original.
15. Now as God has discovered this transcendent love to the soul, it naturally follows, that the soul ought to rest in God alone; and riot to prostitute its love to any creature, at which she knows God will be offended. So great is the loveliness, so great is the beauty that is in GOD, that if the soul could take never so remote, never so obscure a view of it, she would not be separated from him to gain the whole world. The soul then that is so beloved of GOD, should be ashamed to fix its love upon any creature. She ought to be heartily ashamed and afflicted, if she has not preferred God before all creatures; proposed his glory in all things; and loved him above all things. This is the true contrition which is acceptable to God.

CHAP. 3
Of true and living Faith.

1. THE property of true faith is, to cleanse the heart. But from what? From the world, and all earthly, vain, perishing desires; in a word, from all things in which corrupt nature delights, whether riches, honors, or pleasures. For faith fixes its eye upon those things only, that are invisible and eternal. And when all impediments are removed, an union quickly follows. For GOD, wheresoever he finds a soul empty of the world, there he delights to operate, and manifest himself, as the spring of life and comfort. The usual speech of CHRIST, in the gospel, to the sick whom he cured, was, "Thy faith has made thee whole." His meaning was not, that this was the effect of the mere act of faith; but that faith had so cleansed, purified, and humbled the soul, that it was now fit for the more exalted manifestations of the Divine power and presence.
2. When God has once taken possession of such an habitation, he quickly operates in it all the wonders of his grace; in which he rejoices, as once he did in our Lord Jesus CHRIST. Because in him he accomplished his own will, without any let or impediment. For no work or action can please him, which does not begin and end in him. And as God delights thus to operate in man, so he continually waits to see when we are fit to receive him; being more ready to give, than we are either to ask or to receive. Take heed, therefore, that you neglect not the present opportunity. When the day of grace is over, we shall all receive according to our works, and according to the principle of love that ruled in our hearts, whether it be good or bad, to God or the creature. And this is so certain, that should all, the saints of God intercede with tears of blood for any one man, it would be all lost labor. For that which has engrossed thy affections here, shall be thy portion to eternity.
3. And as true faith does purify the heart from worldly love, so does it also from inordinate affections; as anger and impatience; planting meekness and patience in their stead. For God worketh nothing in the souls of the faithful, but that which is agreeable to his own nature. Now what is he but mere love, very patience, and meekness itself, as he has manifested himself in our blessed Lord? As then the love of God overflows towards all men, having mercy upon all; so it produces the same love in every Christian soul; a love free and universal, making no difference either of friend or foe; but being equally united to GOD, and to the whole race of mankind. Moreover this love rejoices in all the good things that God bestows upon man, and is pleased with the variety of gifts, which are bestowed upon the-several members of CHRIST's body; to each of which he pays a proper and proportionable respect. For as there is a mutual agreement between the several members of the natural body, in which the more ignoble parts, as the hands and feet, serve the more noble, as the head, the eyes, and the heart; so ought there to be the same agreement between the members of the mystical body of CHRIST.
4. Wherefore, if we meet with any member of CHRIST, who is more worthy and honorable than ourselves, we ought proportionably to esteem him more than ourselves. And the greater portion of Divine grace and favor he has received from Jesus CHRIST, our supreme head, the greater respect and love we ought to pay to him. For this good is common to all, as being derived from our.universal head, CHRIST Jesus. Charity makes all our neighbor's blessings our own. And whatsoever we love in GOD, and for his sake, considered as an universal good, is properly ours. And as by charity, all our neighbor's blessings are made our own; so how many, or how great favors soever God bestows upon a good man, they are no less mine than his; if I love them as the gifts of GOD, and for his sake. Yea, if any man receive the blessings of God with fear and humility, not with pride and arrogance; and if I call behold theta in him, and love them for God's sake, and as proceeding from him, they are as properly mine as his.
5. This is the way, by which we are spiritually rich in GOD, and are made partakers of all the blessings of heaven and earth; yea, and of all the happiness that is laid tip in store for the children of GOD, by the mediation of our spiritual head, CHRIST Jesus. So deep, so close is this union, that I am actually and properly possessed of all the blessings, which our head, CHRIST Jesus, has diffused through all his members, whether men or angels, in heaven or earth.
6. The soul of roan, flowing out into worldly things, and cleaving to the creatures, is like a wandering sheep, whom the great Shepherd of souls tries, by all the methods of his mercy and wisdom, to bring back to the fold. Thus the royal Psalmist concludes his beautiful cxixth Psalm, " I have gone astray like a sheep that is lost; O seek thy servant." Which expression does, to the spiritual man, discover the whole work of illumination and Divine wisdom. For as the soul of man is placed between time and eternity, so soon as ever she turns herself to time, she forgets eternity, and retires every day further and further from Divine things. But if she turn herself to eternity, then she forgets the creatures, recovers her liberty, draws. nearer to GOD, and is thoroughly drawn unto hint. For there is nothing dearer to God than a soul abstracted from the creatures, and resigned to him. Then, and not till then, the soul enjoys true peace; tastes the food of life; and feels in herself the true fruits of that Divine unction, that spiritual chrism, which denominates us truly Christians.
7. And if these things are so, who can doubt, that it is the duty of every true Christian, if not oftner, yet once a day at least, to taste this Divine food of the soul, which is God himself;, that thereby he may be refreshed with true peace, and replenished with the fullness of Divine grace? Wouldest You, O mail, but thoroughly consider this, I doubt not but you wouldest be much more in love with heaven, than with earth! Wert you but thus disposed, though the burden of a whole kingdom lay upon thy shoulders, as it did upon David's, yet should it be -no hindrance to thy pious exercises. For the creatures are not in themselves hurtful; but are only so to him, whose soul is in captivity to them; or as it is said, Who setteth his heart upon them," Psal. lxii. 1O, which ought to be entirely consecrated, dedicated, and devoted to God. Upon this foundation stood the royal Psalmist, when he cried out, "Lord, whom have I in heaven but thee? And there is none upon earth that I desire besides thee," Psal. lxxiii. 25. For so great is the sweetness of Divine love, that the soul which has once tasted it, does immediately despise sufferings; and looks upon the love or hatred of this world, with indifference and contempt. They that are admitted to these hidden joys, have perpetual peace in God with all the creatures, whether friends or enemies. To these the yoke of CHRIST is sweet; for they are in CHRIST, and CHRIST in them; and his presence makes their burden light, whilst he bears it in them, and they in him. This is what St. Paul says, 111 can do all things through CHRIST that strengtheneth me."
8. From what has been said, it appears, how profitable an exercise it is for every Christian, once a day at least, to retire into his own heart, into GOD, and into CHRIST; to drain thence true peace of soul; and to learn there the true use of temporal blessings. Our misery requires this of us, which in such a soul God will not suffer to last long; and so does our daily cross, which CHRIST, by this means, makes light and easy to us. Not to say, that You, O Christian, art continually admonished by the Spirit of God within thee, to sigh and pray for the love of GOD, and of God alone; and to grieve within thyself, when any worldly impediments draw thee from it. This, this is the true calling of the Holy Ghost; this is the well-beloved, knocking at the door of thy heart, for a living testimony, that our heart ought to be the bed-chambcr of our heavenly bridegroom.

CHAP. 4.
Of the love of God.

1. HE that desires to become the temple and habitation of GOD, must first divest himself of the love of the world, and then exercise himself in the love of God. For no man can receive the one, without quitting the other; or be filled with the Spirit of GOD, before he be evacuated of the spirit of the world. Now as the loadstone, by a touch, draweth iron to it; so God first touches, with his Divine love, the soul which he draws and unites to himself.
2. And this Divine love is so. extensive, that, like the sun, it shines upon all; yea, it shines more universally than the sun itself; displaying itself equally upon all men. So that it is not the fault of GOD, (who is pure light and pure love) but of men, if they do not perceive or enjoy it. For when the Spirit of God approaches men with the highest love, and most ardent affection, he generally finds their hearts full of the love of the world, and all uncleanness; being crowded with covetousness, pride, lust, hatred, and evil thoughts; which force him to retire, and withdraw his graces from them. For the soul is indeed touched and drawn down by the magnetism of earth; or rather of hell. Whence it appears, that seeing God is ready, like the sun in the firmament, to communicate the rays of his light freely to every soul, it is not his fault, but theirs, if they are not enlightened by it. Seeing therefore we know these things, let us keep ourselves from the love of the world, and turn to the living God; watching diligently unto prayer. Let us labor earnestly for the love of God in CHRIST, by which we are united to him. Let us knock at the door of his holy wounds, and from thence expect salvation. And if we do this, no doubt God will open to us, and give us admission into-that high state of love, in which we shall be refreshed with all the treasures of God. And who can doubt, but that the God of mercy, the fountain of happiness, will fill the heart of man with more substantial joys, than any which this perishing world can afford.
3. And whosoever loves God shall be loved by all the saints and holy angels. If I love GOD, I am thereby entitled to the love of all the inhabitants of the city of God; a love that far surpasses the highest degree of affection. And as all the heavenly host have the highest love for GOD, and rejoice more in his honor than in their own happiness, (if we could consider them abstracted from each other,) so is their joy proportionably great, at every step of our conversion; and their happiness enhanced by every advance we make in the love of God. Now one sign of Divine love is this, that we use the creatures with fear and humility. For he that is endued with a habit of Divine love, whether he eat or drink, or whatever he does else, like a dutiful son, he does every thing with reverence and fear; having his eye constantly fixed upon the glory of his heavenly Father. From this fear of God flow the many deep sighs and passionate groans of the devout soul; which by gentle degrees mount him from earth to heaven. For he discovers so many corruptions in himself, obstructing the light, and quenching the flames of the Holy Spirit
that he is forced to cry out, When shall I be redeemed front the earth, to follow my beloved whithersoever he goes!
4. And truly these sighs and groans must be frequently mounting up to the mercy seat of God; that by the assistance of the Divine grace, we may bear up, and not faint under the manifold miseries of this wretched state. This did all the holy men of old time, when they labored under the sense of spiritual infirmities. They raised their broken spirits unto GOD, by devout sighs, penitential tears, and humble acknowledgments of their misery; which turned back into their own bosoms, with a large increase of grace and spiritual strength. He that seeks him alone, in the integrity of his heart, shall surely find him, and be admitted to all the blessings and happiness that are to be found in the presence of God. He that seeks God in truth, finds GOD, and all things that are God's. And whosoever seeks for nothing else, and looks for nothing else but God only, unto him does God manifest himself, and confer upon him all that is laid up in him; that the same may, in a sense, as properly be said to belong to man as to God.
5. By this means the essence, the flame, the root, and spring of love are preserved pure and unshaken. And by love we rest in GOD, and rejoice in all his dispensations. So that if it should please God to sink such a man to the lowest hell, he would riot open his mouth, but rest satisfied with the will of GOD, in which only he finds happiness. In this love, true peace is to be found, when in GOD, and for God's sake, we love every thing; crosses and tribulations not excepted. True love unites us to GOD, and to all the world. And the happiness of such a state is inexpressibly great.
6. " If any man love me," says CHRIST, " he will keep my sayings," John 14: 23. Not only those which he hears in the outward and visible temple, but those also which are heard in the true temple of the soul; without which, the outward hearing availeth little. And this in
ward voice of God you can not, hear, unless the love of God be in thee.
7. "The most certain token of the love of GOD," says St. Gregory the Great, " is, that we receive all the adversities that God shall think fit to lay upon us, without any impatience in thought, word, or actions. If we do this, without doubt we truly love God; if not, it is certain that. we love him not sincerely, but prefer ourselves and our own things before him; though nothing can be properly said to be a man's own, but sin; every thing else is God's." Take heed therefore that you prefer not even the gifts of God before himself, whom if you love purely and above all things, then you shall hear him speak peace to thy soul; according to that saying of our Lord, "' He that loves me, to him will I manifest myself," John 14: 21. And this manifestation is made by the opening of the understanding, the illumination of the heart by the Spirit of knowledge, of understanding, of fortitude, and of fear; and especially by the purifying and enlightening of the inward eyes to see and know Jesus CHRIST.

CHAP. 5
That makes our works acceptable to God.
How we may Aid grace, and be jostled before him.

1. As man in his natural state is obnoxious to the wrath of GOD, so all his natural works, how great and good soever they may appear in the eye of the world, are subject to the same wrath. For without the grace of God we can do nothing that is acceptable in his sight. But if a man be in a state of grace, then all his works are acceptable to God; because it is the grace of God which worketh them in him.
2. Whence it appears, that all manner of gifts whatsoever (as St. Paul assures us,) are to be ascribed to the grace of GOD, not to ourselves, (I Cor. 15: 1O;) and that by our own works we can never be justified or saved. For though a man should suffer all the pains of martyrdom; though he should perform all the good actions that were ever done by all the saints from the beginning of the world, or that ever shall be done by any; though he should feed upon nought but stones and thorns, and suffer death, not once, but every day; yet could he not hereby of himself be able to procure the least grace. Depend not then upon thine own works, but upon the infinite mercies of God in Jesus CHRIST, with a resigned and humble spirit. And then be confident that the same Jesus will, of his free love and mercy, give thee whatever he shall see expedient for thee. This is the meaning of that oracle of our Lord, "When ye have done all,, say, We are unprofitable servants," Luke 17: 1O.
3. O merciful God! how poor, how wretched, how worthless in thy sight is our righteousness! It is no better `1 than filthy rags:" for all the works of good men, that have ever been wrought from the beginning of the world, or shall be to the end of it, would be of no value for our justification. Enter then into thy purchased inheritance by the safe gate, even the meritorious wounds of thy blessed Savior. Offer up to God his passion for the punishments which you have deserved; his holy thoughts for thy polluted imaginations; his many Divine words for thy vain speeches; all his works, his poverty, his patience, his meekness and charity, for all thy defects and omissions. Keep thine eyes fixed on the blessed Jesus, and you shall obtain grace and favor with God. With the prodigal son, return to thy offended father, and he will receive and embrace thee. His mercies are unchangeably the same, ready to be communicated to every sincere penitent. These he freely offers to all: and nothing is more easy to him than to show mercy to him that asks it in faith; " for his hand is not shortened, that he cannot save."
4. The more wretched you appearest in his sight, the more welcome shall you be to him, who is desirous to enrich thee out of his own treasures. And the sins of the whole world bear no more proportion to his infinite mercies, than a single drop of water to the vast ocean. But so soon as ever you art in a state of grace, all thy works wrought in thee shall be acceptable to God through his only begotten Son, by whom alone we have access to his mercies. In this faith, in this union with the Son of GOD, you shall live. He is that living Fountain that purifies all our uncleanness, and maketh all our works acceptable in his sight. But still take heed to thyself, and remember that you rest not, even in thy spiritual gifts and privileges, which, as a child of grace, are bestowed upon thee; but in God alone, the author and giver of them. Hence we are commanded a to delight ourselves in the Lord," Psal. xxxvii. 4; not in his gifts, but in his glory; that his will may be perfected in us, and in all creatures.
5. As rivers return back to their respective fountain heads, so must we refer all our gifts and graces to God; in order to which, let this rule be deeply fixed in our minds: “If you hadst all the gifts and graces which God has bestowed, either in heaven or on earth, with the good works of all’ the saints that have been since the foundation of the world-so soon as ever you beginnest to take an inordinate pleasure in them, and delight in them as a property of thine own, they are immediately polluted and defiled with the stain and guilt of idolatry." For there is nothing, either in heaven or earth, in which we ought to rest, but God alone. And when we are come to this, then God himself is our joy, our delight, our rest, our fulness, our treasure, our riches, and our refuge, both within and without: and in this consists the perfection andfulness of blessing. We then become proper vessels of Divine grace. For in proud spirits, which are the organs and instruments of the devil, God cannot operate; "but he giveth grace to the humble," and filleth their souls with his " hid treasures." Inward pride is the fruitful root of all vices. By this the devil keepeth his strong hold in the soul, where God alone has a right to inhabit.
6. The vine, as to its outward form, seems, to those that know it riot, to be but a vile and useless plant, fit for nothing but the fire; and yet, under that mean outside, it conceals generous veins and springs of most noble juice. Such are all those Divine persons, through whom the Spirit of God operates. They appear in the sight of men, vile, mean, and contemptible. Their appearance is humble, void of pomp and grandeur; but within they are full of invaluable treasure-even living streams of blessing, flowing incessantly from the throne and presence of God. But they that are puffed up with their gifts, or that make a show of their alms-these, by displaying so industriously their good deeds to the world, have indeed received their reward.
7. If then you wouldst have thy works acceptable before GOD, observe carefully these four rules:-1. Think humbly of all thy actions; not respecting thyself, but God alone. 2. Let this humility be deeply rooted and grounded in thy soul, humbling thyself not only under the hand of GOD, but every man, whether small or great, out of an hearty sense of thine own unworthiness. 3. Look upon all that you dost as vile and worthless; so far from valuing thyself upon any performances. 4. Have a profound dread of the secret judgments of GOD, not proceeding from any doubtful or scrupulous notions about the mercies of God; but regarding him as thy best friend, be careful to avoid every thing that may be likely to offend him. He that despises these four rules, renders even his best actions unclean in the sight of God. But he that carefully attends to them, shall be like a green olive-tree in the house of his GOD, bearing fruit abundantly to everlasting life.
8. And here we must observe, that even the most inconsiderable thing that you doest; if it serve the good of thy neighbor, is acceptable to God; whilst he that employeth not his talent to that end, shall have a dreadful account to give at the last day. This is the end of God's gifts, that we should readily and industriously employ them for the benefit of others. Every action, every art; employment, and profession; were given by God for this end. And these are the works which, our Lord tells us, "are wrought in GOD," (.John 3: 21;) that is, in faith and charity, directed solely to the glory of GOD, and the benefit of our neighbor; without any respect of honor or advantage to ourselves; of which every man's own conscience is the judge. Consider then carefully with thyself the ground and springs of all thy actions; remembering, that if you neglect or refuse to employ the blessings of God for thy neighbor's benefit, you may have the same punishment with the slothful servant, who was deprived of his talent which he had hid in the ground.
9. The sum of all is this, That all our works, how specious soever they may appear, if they be directed to any other end but GOD, are nothing but vanity and idolatry. For he is truly an idolater, who proposes any other end or aim but God. Wherefore, if you have any gifts, use them; but take heed that thy heart rest not in them; if it do, you art guilty of idolatry.
1O. Let all that desire to be the true lovers of Jesus CHRIST, bear their cross in this world, be it what it will. If you flee from one, another will meet thee: and do what you wilt, you must bear it. But under every cross the hand of God is with us to lighten it, and make
it easy to us.
11. But perhaps you art in doubt with thyself whether the cross which you sufferest comes from God. If so, let this be the test: Whatsoever you sufferest for thine own sake will be grievous and tedious. But if you suffer for God's salve, it is his cross. And then, what matters it, whether thy load he a hundred or a thousand pound weight? He will lend a helping hand, " and make thy yoke easy, and thy burden light." Good Lord, lay upon me what burden you pleasest, only assist my weakness with the everlasting arm of thy omnipotence t Next observe, " That the choicest blessings of God are bestowed upon us whilst we are under the cross. And though they are sometimes bestowed before-hand, yet it is the cross that confirms and roots them in the soul." And being so necessary to the soul, God has given the larger share of it to his faithful friends and servants, and particularly to his only begotten Son, Jesus CHRIST., Every affliction is a token of Divine love, commissioned to visit us for our good. And the united malice of earth and hell cannot do the least hurt to a devout soul trained up in sufferings,, and obedient to the discipline of the cross. The more his enemies assault him,’ the higher is he exalted by God. And though he should be thrust down into hell, yet there should he meet his GOD, and hell itself should be an heaven to him..
12. As salt preserves flesh from putrefaction, so do afflictions and temptations keep the soul from sin and misery. And the deeper a man sinks into humility by the cross, the deeper does he penetrate into the heart of GOD, which is always open to receive and embrace the mortified and humble soul. This is the great end proposed by God in all his various methods of humbling us, that, being sensible of our own corruption, we may die to ourselves, and live entirely unto him. The saints of old, when under heavy tribulations, could no otherwise possess their souls in patience than by a total abandoning and denial of themselves; being ready to submit to every cross which God should lay upon them, even though it should last their whole life long. By this humility, obedience, and self-denial, they were at last delivered. For having answered the end designed by God in sending crosses upon there, he was pleased immediately to release them,
13. You can not be hurt by any cross,. unless by being fretful and impatient under it. You dost wrong, if you thinkest thyself injured by this or that man. They cannot hurt thee, if thy mind is steady and even under its burden. Be assured, that, as long as you art master of thyself, the whole world can do thee no harm. If then you wouldst be safe against the assaults of thine enemy, be silent; answer not again; even as a deaf man, "in whose mouth are no reproofs." Every calumny and reproach which the world shall cast upon thee, shall be as so many rays of light encircling thy head with a crown of glory. I will conclude this doctrine of the cross with just Mentioning those three degrees of patience, in which true victory consists. The first is, To suffer without murmuring. The second is, Not only to suffer patiently, but even to wish for suffering for CHRIST's sake, from a pure love of him.* The third is, To rejoice in suffering; and this is the greatest victory of all.

A PRAYER
For lively faith in CHRIST.

LORD Jesus, the author and finisher of our faith! Let thy word so powerfully operate in my soul, that I may perfectly understand that mystery of iniquity, which has infected all my faculties; yea, and feel the mystery of godliness, by CHRIST truly formed in me. Let faith, as a flame kindled from above, burn in me, and purify all my dross and uncleanness; and let thy Divine light so break forth in my soul, that I may not only see the wonders of thy love, and the secrets of thy kingdom, but may also arrive at an intimate union with thee.
2. Take away the deformities my nature has contracted, by sin, and clothe me with the fine linen of thy righteousness, that I may appear all beautiful in thy sight. Grant that my faith, being firmly rooted in a contrite and humble heart, may bring forth plentifully the fruits of the Spirit; truly and vigorously working by love. Deliver me from all false notions about faith, by which many have been led to destruction.
3. Teach me, O Lord, that the true faith in thee, is the work of thy Almighty power,; so that after I have been stricken with a lively sense of my own- corruption, and of the vengeance due to my sins, I may, by the Father, at length be drawn to the Son; and being quickened by his enlivening grace and righteousness, and sealed with his Spirit, as the earnest and pledge of my future inheritance, I may again return to the Father, and be eternally happy in the fruition of his love.
4. Grant me, merciful Jesus! a deep sense of the power of true faith upon my soul! Let my faith be thevictory that overcometh the world, treading down the very seed of sin. Do you so purify my polluted heart by faith, that it may be -a proper habitation for thee; and' that you may graciously vouchsafe to dwell in me.
5. And when I feel the power of this faith moving andoperating in me, then, I beseech thee, assist me with thy gracious presence, to water this tender plant with plentiful showers of thy grace, that it may take deep root downwards, and bear plentifully the fruits of life upwards. Let this faith be an heavenly light in me, by which I may fully understand the deplorable corruption of my nature, and- the promised redemption by Jesus CHRIST.
6. Grant that this spark of faith, once kindled in me,. may be -blown into a flame by daily aspirations of devout love. Let every cross and tribulation, whether within or with9ut, contribute to strengthen this life of faith which: thy word has planted in Ine. Above all, give me the -sincere milk of thy word, to quench the longing thirst of my poor soul,; and let it penetrate into all my powers and faculties, till I grow up into a perfect -man, unto the measure of the stature of the fullness of CHRIST. And having at last passed through all the temptations and trials of true faith, may I pass into the full possession of those joys, of which I have had a foretaste here; and for ever drink of those rivers of pleasure, which are at thy,right hand; to whom be ascribed all praise, honor, and glory, for ever. Amen!

ASPIRATIONS.

O JESUS, enlighten me with the brightness of thine eternal light; and chase all darkness from my soul. Send forth thy light and thy truth, to shine over the’earth; for I am a black and fruitless soil, till I am warmed and made pregnant with thy beams. Shower down thy grace from above, and sink thy heavenly dew into my heart. Let the flood-gates of piety and devotion overflow the face of the whole earth. O unite my soul to thee, for you only, O Lord, art sufficient for the soul that loves thee.

END OF THE THIRD BOOK.