CHAP. 8. A Christian's Inheritance Not Of This World

1. SEEING GOD created temporal good things, and bestowed them on man in his pilgrimage, it is meet they should be taken from our most loving GOD with thanksgiving mingled with fear and trembling. And whatsoever things are more than necessary, these are all left to man as a trial by GOD to prove him; that it may be seen whether he adhere to GOD alone, and seek only after invisible goods; or whether he feed on the things of this" temporal lice, and prefer this earthly paradise before the heavenly. GOD, the most free of all beings, gave unto man, his. offspring and image, a free choice; that so, by riches, y honors, by the talents and graces of nature, and by other goodly gifts, it might be manifested whether he did truly cleave unto GOD, eye him, move in him, live in him: or whether, being seduced with false shows of the creature, he turned his mind from GOD, cleaved unto the creature, and respected GOD’s shadow in it more than GOD himself. 2. Every one who does this, is, by his own sentence, declared guilty; according to that of the law-giver, who, having delivered the law, made the people such an address as this, " Consider what I have propounded this day before thee; I have set before thee life and good, and death and evil; that you might choose life, arid might bless thyself by cleaving to the Lord thy GOD alone, and walking in his ways, because he is thy life, and the length of thy days; and to obey his voice is blessing for evermore. Wherefore let riot thine heart turn away from thy GOD, neither suffer thy will to be drawn away to the creature, to love and serve that; but adhere to him only; and let thy delight be to keep his commandments, and his statutes, and his judgments, that you may live and multiply, and you may dwell and prosper in the land which the Lord sware unto thy fathers to give them." And for certain, nothing can be more solemn, or a more full and authentic declaration of this liberty, than what he had said in the presence of them all, vi,. " I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and thy seed may live," Deut. 3O: 19. To love GOD is life; to love the creature is death. There is none good but GOD; and there is no evil but in a separation from the one only Good. All things therefore in this world are exposed to our senses; not to drag us down to them, but to lift us up to God; not for deliciousness and pleasure, but as proofs and trials of our fidelity. 3. For it is the part of all true Christians to think, that they are in this world strangers and pilgrims, whose wants these earthly things should serve, not for delicateness, but for necessity: they should riot, therefore, place their delight in the world, but ill GOD alone if they do otherwise, they do but entangle themselves in sin; and so, being seduced with wicked concupiscence, while they become womanly, wanton, and effeminate, they, with Eve, eat of the forbidden fruit. Hence they that are Christians indeed, do not desire deliciously to feast themselves, but hunger after the food which corrupts not: they follow not the pomp and finery of apparel, but aspire after the clothing of Divine light, and of glorified bodies. In a word, to a true Christian, the things of this world that please others, are nothing but a cross and temptation, but allurements of sin, and baits of death. A Christian, therefore, uses all things with the fear of God; and, as a stranger, watching himself with diligence, and having a great care that he offend not his heavenly Father either in meat or in drink, or in clothing, or in houses, or in any other good thing of this life, either by his own intemperate use, or by that of his. friends and companions. With the eyes of faith he beholds steadfastly the, future good things, and for the sake thereof regards not this mortal body. For what profits it the body, which by and by is to be eaten with worms, if in this world it swell in all kinds of pleasure " Naked (says holy Job,) came I out of my mother's womb, and naked shall I return again." A naked, infirm, and frail body, we all bring with us into the world; yea, as an unprofitable burden we bring it with us, and carry it through the world; which, as the spoil of death, is taken from us again when we go out of the world; for we carry it not out again, but it is carried out by others, having been stripped first naked of all that is in the world.. And all know that the rich and poor here are one. As we brought nothing, so we carry away nothing with us: lo! all is gone as a shadow. We shall find nothing in our hands of all that we have grasped; we shall awake every man empty out of his' dream; the prince and the beggar go forth alike, when they have acted their parts here. Whatsoever we had even from our birth to the hour of death, and which was in this world the poor solace of a miserable necessity, is all taken from us in one moment: yea, even the bread of mercy and of grief too, is taken away. Nothing therefore is more wretched, and poor, and naked, than a dead person, if he be not clothed with CHRIST, and rich in God. 4. Go to then, because we are strangers and pilgrims in this world, and because we must leave all these things when we die, let us acknowledge it to be one kind of madness, (and not the least,) to gather wealth with great labor, for a frail body, which body we cannot carry out of the world, especially seeing there is another world, and another body, and another life. Call these things to mind: to you I speak, who in truth are strangers and pilgrims before the eyes of God. That we may not abide without understanding, and without honor, like to the beasts that perish, we must firmly imprint this in our minds, that we are strangers and pilgrims in this world, after the example of CHRIST. Though he was the most noble of all men, yet he chose voluntarily that life in which nothing noble might appear according to the world; nothing besides extreme poverty, and a contempt of honor, wealth, and pleasure A: which three are held by the world for three gods, and set up in the room of the true GOD, blessed for ever. These he contemned, to whom all the world did sacrifice; and therefore he confesses, " The Son of Man had not where to lay his head." Neither was blessed Job of another mind, when he rejoiced in his Redeemer; nor Peter nor Paul, nor any of the other apostles, who sought not the riches of this world, but the riches of another; and, therefore, took upon them the poor life of CHRIST, walking in his charity, lowliness, and patience, whereby they condemned this earth, and triumphed over the world. They prayed for them that cursed them; they thanked them that reproached them; they blessed them that reviled them; in persecutions they praised God; by many tribulations they professed that they were to enter into the kingdom of heaven; and when they were slain, they (with CHRIST their head,) prayed, "Father, forgive them, and lay not this sin to their charge." So dead were they to all wrath, revenge, bitterness, ambition, pride, and love of the world, and so did they live in CHRIST, and in his love, his meekness, his humility, and his patience. And thus were they perfectly made alive in CHRIST by faith; and by this faith they lived. 5. The true Christians delight to be always reading of CHRIST, meditating upon CHRIST, studying CHRIST, and to be continually busied in transcribing him; so they would gladly; if they could, never so much as look off upon any other book. These say, with the apostles, " We look not at the things which are seen, but at the things which are, not seen: for the things which are seen are temporal, but the things that are not seen are eternal." And with all the holy ancients, " We have here no continuing. city, but we seek after one to, come." A true Christian rejoiceth in his spirit, that he was ordained to eternal life, and has a continuing city prepared for him in, the heavens, for which he was created after the heavenly image. And attending this one thing, how he may grow rich in GOD, and attain the blessed end of his creation, he sees the madness of those that being blind with the love of the world, fear not miserably to afflict their own souls, for the sake of things which can give them no real satisfaction, and for which they are so unhappy as to lose their souls. The character of a true Christian is to have more care of eternal than of temporal honor; to seek more the glory that endures, than this which is but momentary; to thirst after the heavenly,' and let for their - sake the earthly riches go; to neglect present things, in pursuing after those to come, though to us here. invisible; and, lastly, to crucify and mortify the flesh, that the spirit may live. This it is to be a true Christian. 6. It is the sumi of all Christianity to follow CHRIST our Lord. For the whole of religion consists in this, to imitate him whom you dost worship: or that you thyself be a follower and a copier of the GOD whom you honor and serve. This, out of the light of nature, was well understood by Plato, in whose school this was the maxim, The perfection of man consists in the imitation of God." Hence nothing else is left to us, but that CHRIST be the pattern of our life; and that all our counsels, studies, and purposes, only respect that one thing, how we should come to him, that so we may live with him eternally, expecting in the mean time with joy the dissolution of this our earthly prison. And to that blessed state for certain we shall attain, if we thither direct all our labors, actions, and endeavors; making this our business, and go earnestly on with a firm desire and hope of eternal life. We need never fear to attain it, if we never lay aside the memory of this eternal happiness in our actions, but look steadily to the end in them all; because thus habituating ourselves to the presence of GOD, there is begotten in us a holy desire of eternal things; and the desire of earthly things, which is insatiable in its own nature, is restrained. Wherefore, according to that saying of St. Paul, “ Whatsoever ye do in word or deed, do all things in the name of our Lord JESUS CHRIST, giving thanks to GOD the Father through him." 7. It is indeed extreme ingratitude and contempt of GOD to forget GOD, for whom we bear about us both body and soul, and from whom we received them both; and instead of him to worship the idols of the creatures, and to set our hearts upon them, which GOD alone challenges to himself. They are not given to us themselves, but that they might be unto us as print., footsteps, and testimonies of GOD, whereby we may come nearer to the knowledge and love of GOD, the author of them all. Which, when the world dares arrogate to itself, then are the slaves hereof, by the most just vengeance of GOD, together with other idolaters, turned into the fire of hell. I deny not that all creatures are of themselves good; but when men once set their hearts upon them, then they become an abomination before GOD, no otherwise than images of gold and silver, and so they become the fuel of eternal fire. For from the love of the world nothing else can follow but death and damnation; forasmuch as the world passes away, with all the pomp thereof; while he that does the will of GOD continues for ever. CHAP. 9. Of poverty of Spirit. 1. To whom, says the merciful Lord and Savior, should I show respect, but to the little and poor ones, and them that are of a wounded and contrite heart, fearing before me, and trembling at my words Thus does he set forth his tender regard for as many as their own misery has taught to despise themselves, and to seek with fear and trembling, a remedy suitable to what they want. But will GOD look to him that is poor to him- that is wretched, and bind, and naked Be not you then ashamed to acknowledge before him thine own littleness and poorness. Be not thpu discouraged from confessing unto him thy wretchedness, and blindness, and nakedness. Will he have respect to a contrite and a bruised spirit Will he look down upon a trembling reed, or upon brokers stubble, which fears to be scattered by the breath of his Word Let thine heart then melt before him, and let thy spirit break in pieces at his presence. Despise thyself as a weak reed, that has no strength, and as chaff itself, which is driven about by every wind: and so fear you before the Majesty of the Lord, humbling thy soul to the dust, and acknowledging thyself unworthy of all grace and favor. This is the first step to obtain acceptance with God. Whosoever then is desirous to find grace and mercy, let him own himself altogether unworthy of them; let him account himself as nothing. 2. But who is this that is nothing in his own eyes He is indeed inwardly and in heart so, who thinks himself worthy of no Divine benefit, either corporal or spiritual. For he that arrogates anything to himself, esteems himself something, when in truth he is nothing; and therefore is the furthest off from Divine graces, and most of all unfit to be a subject for God's new creation. For he that thinks himself to be something, when he is nothing, must of necessity lose all the benefit of God's grace; because it is nothing to him, so long as he accounts himself not unworthy of it. Lo this is that which renders grace itself of no effect, and shuts out that which contains all things in it; and to which all things are possible, when received with faith and thankfulness. Since the grace of our Lord Jesus CHRIST abides not with any man, neither can abide with him, who holds himself to be something, or who judges himself worthy of any thing that is given him from above. Because if he judge himself worthy of any thing, he takes not all things freely of God; whereas it is grace, not merit, whatsoever we are, or obtain from heaven. Nothing is proper to man, except sin, misery, and infirmity; all other things are God's, and being God's, freely flow from God. 3. Behold the shadow of a man, which is no more something than it is a man; and consider that man himself is no more than a shadow, as he is in himself, that is, independently of God. As therefore the shadow follows constantly the motion of a man, from whom it has its being; even so should man follow the motion of GOD, from whom he has his. And what else is the whole creation indeed but a shadow, compared with the Infinite Being, on which it depends, and whereby it subsists But a man that would depend on himself for any thing, walks more especially in a vain shadow; aid therefore all his thoughts are smoke, and his devisings nought but emptiness; because in himself he has neither life, nor motion, nor being; but all that, he has is in GOD, and of God. Thus man as a shadow, carries his life, his motion, and all that he has received, of God; according to that of St. Paul, a In him we live, move, and have our being." Consider,’in the like manner, the shadow of a tree, yea, of a good tree, and bearing good fruit; and ask of the shadow what it has to boast of Be not deceived; a shadow bears no fruit; and although apples appear in the shadow of the tree, they do not belong to the shadow, but to the tree. Now think you the like as to thyself; the good fruits that. appear in thee are not thine own. 4. When a man is truly helpless in his own sight, and at all tines trusts. only in the heavenly grace of Jesus CHRIST, beholding himself out. of CHRIST as nothing, then God graciously respect him; which Divine respect is never without a secret efficacy attending it; but is full of a real virtue, life, and consolation. And as none but humble and contrite hearts are capable of this heavenly favor, so the more clear, and more frequent it is, the less do they think themselves worthy of it. 5. And indeed, if a man should weep a whole sea of tears, it were by no means a sufficient price for the least heavenly favor or consolation. Therefore, as is universally confessed, the grace of God is a most, pure and free gift; and the merit of man nothing else but punishment both here and hereafter. Consequently every man is guilty of his own misery, and is most graciously pardoned and justified of God; but this cannot be without acknowledgment, and that not of the mouth, but of the heart, Whereupon St. Paul says, " If I must needs glory, I will glory of the things which concern. mine infirmities;" and gives us to understand, that therefore be would boast of, his in trinities, that the power of CHRIST might rest upon him. For such truly is the mercifulness of GOD, that. the weaker the creature is in itself, so much the more fortitude is divinely infused into it; for in the weakness of man, the power of God is exalted; according to that which the Lord said unto Paul, " My grace is sufficient for thee;" for my strength is made perfect in weakness. Wherefore the more vile a man is in his own eyes, the more freely does God pardon him, to the greater manifestation of the riches of his glory in a vessel of mercy; the more does he delight to visit him with the heavenly consolations, which are infinitely more noble than all human joys. 6. Furthermore, it is not he that is destitute of human comfort, but it is he that from the bottom of his heart, acknowledges his transgression, and is grieved for his sins; who is the proper subject of Divine mercy. If sin were not, there could be no misery in the world; and so much misery could not befall man, but that he is worthy of much more. Far be it from us then to fret, because many heavenly benefits arc not bestowed on us; seeing we are not worthy even of the least of them, no not of the very life we carry about with us. Wherein then should a man open his mouth Whoever you art, it is better for thee to lay thine hand upon thy mouth, than to, open it at all in thine own justification; it is better for thee to open it only in these two words, Peccavi and Miserere; that is, " Lord! I have sinned; have you mercy upon me a sinner." And certainly God himself requires not of a man, but that he deplore his sins, and humbly crave pardon. 7. Weep not therefore, O man I for thy body, either because it is naked, or because it is afflicted with hunger and cold; but humble you thyself before the Lord, and send forth tears for thy soul, which dwells in flesh and blood, in a house of bondage, and is thereby obnoxious to sin and death. This consciousness of thine own misery, this godly sorrow working repentance, this thirst after the grace of GOD, this faith firmly fastened on CHRIST alone, open to thee the door of grace in CHRIST, by which God cometh into the soul. Be zealous therefore and repent: " For, behold I stand (says the Lord) at the door and knock; if any man hear my voice, and open the door, I will come in to him, and I will sup with him, and he with me." Which supper is the perfect remission of sins, with Divine consolation, and a Divine life and happiness. 8. At this sacred door of faith, our most loving GOD, at his own time, does meet the wretched soul, and enter in, that he may take possession, filling the same with ineffable joys; there it is that truth arises from-the earth, and righteousness looks down front heaven. Here it is that mercy and truth meet one another; that righteousness and peace do kiss each other. And thus, O Christians, it appears how by the acknowledgment of your own misery, and by faith in CHRIST, ye may attain the grace of God. And that the more vile any one is in his own eyes, the more is he beloved of God; and shall be by him adorned with the greater favors and the higher blessings. 9. True Christianity consists only in pure faith, love, and an holy life; which holiness of life springing up in the soul with faith and love, has its beginning out of trite contrition. And this contrition is never without a knowledge of one's self, whereby we perceive daily more and more our own defects, and amend them day by day. And thereby we arrive at a participation of the righteousness and holiness of CHRIST by faith.' Wherein if we do walk, as having the continual fear of God before us, after the example of good children and loyal subjects, we must be sure not to nourish any thing that belongs to the flesh. " All things are lawful for me (says the true Christian) but all things are not expedient. All things are indeed lawful for me, but all things edify not." For as a dutiful son in his father's house does not all what seems good unto him, though it were lawful for him so to do; but warily observeth the will and pleasure of his father, and, as it were, setting him still before him, does consult with him, before ever he say or do any thing: so a true Christian, as the child of GOD, - will behave himself in his Father's house, which is the church of God; will not allow himself in all things lawful, but will chastize his senses with Christian moderation, and will never do or speak any-thing without consulting first his Father in heaven. 1O. By daily contrition, and habitual mortification of the flesh, man is day by day renewed, bearing heavenly fruits and celestial graces, of an unexplicable sweetness. Contrariwise, the pleasure of the world bringeth heaviness of heart, vexation of spirit, and a wounded conscience: yea, so great hence is the calamity of the soul, and so heavy the loss of the heavenly gift, (a loss which necessarily flows from the pleasures of the flesh, and from worldly delights,) that he who duly calls the same to mind, cannot but exceedingly fear and dread any of the fleshly and worldly joys, which serve but to divert him from those that are spiritual and heavenly, and to quench in him the most sweet grace of devotion, that brings the soul into the kingdom of God. 11. A Christian rejoices very sparingly (if at all) in earthly things, being full of the Divine pleasures, and of life eternal. Neither is he carried away with calamities, or adversity, but for the loss of the soul only. For this only, even for this immortal spirit, that it may not be lost, he is. concerned. He knows he loses nothing of these things which perish, but he shall receive for it a thousand-fold in another world; but if the soul once perish, it can never be recovered. Blessed then is the man that finds this godly sorrow, and, with that, finds the celestial and. spiritual pleasure, But how often, alas! do we absurdly laugh, when we ought rather to weep! seeing there is no solid delight, but in the fear of GOD, and in a right conscience;, which, without faith, and an holy life, can never be attained nor kept. For faith, accompanied with this holy Divine sorrow which is wrought by the Holy Ghost, does go on day by day to correct all the defects of man. Which most sure means if any man neglect, he loses the best part of living; farasmuch as he hinders the kingdom of God in hinself, he continueth a captive under the chains of sin; neither can he be set free from the weight of corruption, nor cured of the blindness and hardness of his heart. 12. Therefore he only deserves the name of a wise man, who declineth with all his might, whatever he understands to be an obstacle to his amendment of life, and to his proficency in the heavenly gifts. Neither does he that is thus minded, determine to flee those things only whereby calamities may arise in the body; but much more those which he perceives to be any way burthensome to the spirit, and an impediment of the soul's spiritual progress. 13. Blessed is the man who flees from whatever may obstruct the correction of his faults, or stop his progress in the way of CHRIST. For this is the true wisdom; and to withstand all that may oppose our eternal happiness, is the true valor, which shall be crowned with immortal honor. Fear not therefore, but be of good courage: yea, be you strong in the Lord, and very courageous, that you may observe to do according to all the word and the law of perfection, which (not Moses the servant, but) CHRIST the Son has commanded thee. Be you a good soldier of Jesus CHRIST, and strictly observe all his orders, not turning from them to the right hand or to the left, that so you may indeed prosper whitheersoever you goest; when you goest forth to battle against his and thine enemies, and in all whatsoever you dost. Be of good cheer then; for, behold, he will be with thee; and approve thyself a man of valor, in resisting the world, and the evil thereof; "Be not overcome of evil, but overcome evil. with good." The contrition of the heart is the beginning of the way which leads to the blessed kingdonl of light and love. And happy art You, if you art entered into this way, and walkest therein as through the valley of tears; for you shall surely reap in joy at the day of harvest. Others shall be converted to GOD, gladly submitting to walk with thee in this way, when by the light of thy conversation, they shall be convinced that, you art led of God. 14. The more and oftner a penitent man deploreth his sins, the less is he attached to the world. So that he passes through it as unconcerned in it; being touched neither with the good, nor with the evil of it. He has no longer any affection for the things thereof. He pitieth them, and inourneth over them, that are attached to it. A fountain of tears is opened, both for them and because of his own captivity in a strange land. Why did CHRIST weep over Jerusalem, even Jesusalem which persecuted him, and put him to death Their sins and blindness were evidently the cause of it. Let us then think the same thing of ourselves, and take up in like manner with him, our lamentation even for ourselves, and for others; since no matter can be more worthy of tears, than both our own sins, and the impenitence of the world according to the rigour of the letter, bound to observe. In which rites and images, the faithful of that people beholding the Messiah, as it were afar off, were saved by faith in him, according to the Divine promise. But that which God under the New Testament commandeth, consisteth not barely in external figures, rites and ordinances: but is inward, requiring spirit and truth; principally demanding faith in CHRIST, because in him was the temple, altar, sacrifice, ark of the covenant, and priesthood, with the whole moral and ceremonial law completely verified. Whence it. follows, that we are delivered from the curse of the law, and Jewish ceremonies so that we may serve God through the indwelling of the Holy Spirit, with a free heart and willing mind. To the true, spiritual, internal, Christian worship, there are three things principally required. 1. The knowledge of GOD, which is by faith. 2. The knowledge of sin, accompanied with repentance. And 3. The knowledge of grace, together with remission of sins: these three that make up the true worship of GOD, are; one, and yet three. For in the knowledge of God alone, is contained both repentance and remission of sins. 3. The true knowledge of God apprehends CHRIST, and in him, and through him, discerneth God; his omnipotence, love, mercy, righteousness, truth and wisdom; all which are God himself. For what is God Surely no other, than pure Omnipotence, pure Love, and Mercy, pure Righteousness, Truth, and Wisdom. And the same is to be said of CHRIST, and of the Holy Spirit. But whatsoever God is, that he is not to himself only; but also to me, by his gracious will made manifest in CHRIST. Thus to me is God omnipotent, to me merciful, to me eternal righteousness, through faith and remission of sins; to, me also everlasting truth and wisdom. Thus also is it with CHRIST, who is made to me eternal omnipotence, the Almighty head and prince of life, my most merciful Savior, everlasting love, unchangeable righteousness, truth, and wisdom; according to that of the Of the true worship of God. 1. THE worship used under the former dispensation, outward and typical, full of figures and shadows, exhibiting the Messias at a distance; pompous also with ceremonies, which the Jewish nation was strictly, and was apostle, " CHRIST is God made unto us wisdom, and righteousners, and sanctification, and redemption." All, which is also true of the Holy Spirit. This is " the true knowledge of God." It is not a naked science, but a cheerful, vivid, and effectual reliance, in which I feel the rays and influences of the Divine omnipotence really to descend upon me, insomuch that I perceive myself by him to be upheld and preserved, " In him to live, move, and have my being;" and that I also sweetly taste the riches of his goodness and mercy. Is it not of pure love, whatever has, by God the Father, CHRIST, and the Holy Spirit, been done for thee, me, and us all What more consummate love than that, by which he sets us at liberty from sin, death, hell, and the devil And do not his truth and wisdom always, and in all things, conspicuously appear 4. This is the true and substantial faith, which consists in a living and effectual reliance upon GOD, and not in any noise and vanishing sound of words. In this knowledge of God by faith, we must, as the children of GOD, daily make further and further advances towards perfection. And hence the apostle pours out most fervent prayers, " That we may know the love of CHRIST which passes knowledge;" as if he had said, Though the whole care of all our life, were only employed in learning the love of CHRIST, yet would there still remain a continual and never-failing matter for our further search. Neither is it to be thought, that this knowledge consists in a barren and inactive speculation of the love of CHRIST; but we must, in our own hearts, partake, taste, and experience the sweetness, delight, power, and vital influx of this immense love, through the word and faith. Can we say that he has known the love of CHRIST, who never tasted its sweetness Hence it is by the apostle said of some that had learnt it by an experimental perception, that they had " tasted of the heavenly gift, and the word of GOD, and the powers of the world to come-," all which is effected by faith through the word. The same is also understood by " the shedding of the love of God abroad in our hearts, by the Holy Ghost," in which consisteth the fruit and efficacy of the word of God. And this only is the true knowledge of GOD, that proceeds from tasting and experience, and is founded on a living and operating faith. And this knowledge of GOD, that arises from a living faith, is not the least part of that inward and spiritual worship of God; seeing faith is a spiritual, living, heavenly gift, yea, the very light and power of God. 5. When, therefore, this, true knowledge of God is attained, by which God presents himself as it were to be touched and tasted by the soul, (according to that of the Psalmist, " O taste and see’that the Lord is good,") it is impossible, but that straightway there must ensue, a real renovation of mind and life. For, from a sense and stable knowledge of the Divine omnipotence, proceeds humility. Since he must needs submit himself unto the mighty hand of GOD, who has perceived its irresistible power. From a taste of the Divine mercy, arises love towards our neighbor: for no man can be uncharitable who has experienced the Divine compassion. Who can refuse any assistance to his neighbor, that considers how GOD, out of his pure mercy, has bestowed himself upon him From the long-suffering of God springs a wonderful patience towards our neighbor, and that to such a degree that, were it possible, a true Christian could be killed seven times a day, and as many times restored to life, yet would he always willingly forgive his murderer, mindful of the boundless mercy of God unto himself. From the Divine righteousness comes the acknowledgment of sins, so that with the prophet Daniel we confess, " Righteousness belongeth unto thee, O Lord, but unto us confusion of face." From an apprehension of the truth of God floweth, fidelity and uprightness towards our neighbor; so that all fraud, deceit, and lying, is now relinquished; God forbid I should- deal deceitfully with my neighbor: for so I should offend the truth of GOD, which is God himself; who having dealt so faithfully with me, it would be great wickedness if I should do otherwise by my neighbor. The consideration of the eternal Divine wisdom produceth the fear of God. For he who knows God to be the searcher of hearts, viewing its most secret recesses, must needs dread the eyes of that Divine majesty. " There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves; for behold his eyes are upon the ways of man, and he seeth all his goings. Do not I fill heaven and earth says the Lord." 6. And thus much of the true knowledge of GOD, which brings the knowledge of sin, and is accompanied with amendment of life. And this knowledge, together with those things that attend it, makes up the other part of the inward Divine worship, and is that sacred fire, by the appointment of God to be used with the sacrifices, lest the Divine wrath should be kindled against us, and we be consumed by the fire of his incensed vengeance. 7. This knowledge of sin brings us to the knowledge of grace and " remission of sins;- which, as it is only to be obtained through the merit of CHRIST, so the benefit of this merit can no man claim to himself, without repentance; nor consequently, neglecting this, expect the remission of sins. Wherefore repentance was necessary, even to the thief on the cross, that, his sins being remitted, he might accompany CHRIST into paradise. Which, that it was not careless or superficial,, but proceeding from the bottom of the heart, affected with a holy contrition, appears from the reproof to his companion; " Dost not you fear God" and, "We receive the due reward of our deeds; but this man has done nothing amiss:" and from his humble and serious request to CHRIST, "Lord, remember me when you comest into thy kingdom;" which are certain proofs of a contrite heart, faithfully embracing CHRIST. 8. This gracious absolution from sins, which a repentant -heart, by a true faith, apprehends, supplieth all our deficiences; and that through the death of CHRIST, which he suffered for annulling them, and as it were rendering undone all our offences, by his most abundant satisfaction. Hence it is, that God is said to for et sins, and " no more to call them to remembrance;" for whatever is fully and completely paid, yea, blotted out, must needs be buried in oblivion. 9. This then is the third part of the inward spiritual worship, a real and experimental knowledge of grace, with an intimate sense of the full and meritorious satisfaction of Jesus CHRIST, issuing from the knowledge of God; which knowledge, in like mariner, is the source of repentance, as repentance is of remission of sins: which, though three, yet are indeed but one, and are sustained as on a foundation by the solid knowledge of God. 1O. And thus the outward law of Moses is changed into spirit, or an inward, holy, and new life, and its sacrifices into repentance, by which we offer unto God our body and soul, together with sacrifices of praise, ascribing unto him alone our knowledge, conversion, arid remission of sins, that God alone may be all, his grace worthily acknowledged, and with thankful hearts and tongues celebrated unto all eternity. 11. It appears then, that the true worship of God is in the mind, and consists in the knowledge of GOD, and in true repentance, mortifying the flesh, and through grace renewing man after the image of God. In this order is man made the holy temple of GOD, in which, through the Holy Spirit, a worship is performed that is truly Divine; -namely, faith, love, hope, humility, patience, supplication, thanksgiving, and the praise of God. But though this worship and service has regard to God himself, and is performed to him only, yet far be it from us to believe, that God has any want of our adoration or service, or receiveth any advantage thereby: let us rather think, that such is the great mercy of God to miserable men, that he is willing to impart himself' wholly, with all his good things, unto its, and in us to live, operate, arid dwell, provided we, on the other hand, are ready, by the true knowledge of him, by faith and repentance, to entertain him, that in our hearts he may bring his own work into perfection. For of God no work is approved and accepted, but that of which himself is the author in us. Therefore has he commanded us to repent, believe, pray, fast; not that to him, bu,t to us, the benefit might redound. CHAP. Xl. Of a Christian Life. 1. NOT the Christian name, but a Christian life, showes a true Christian; for in him CHRIST is manifested, and made visible to others, by charity, humility, and benignity of nature. In whom, therefore, CHRIST lives not, he, of consequence, is not a Christian. And this life having fixed its root within, in the very spirit and heart of a man, must spring from this inward principle, as an apple from the internal virtue of the tree. Yea, it is necessary our life should be directed by the Spirit of CHRIST, and fashioned after his example; according to that of the apostle, "As many as are led by the Spirit of GOD, they are the sons of God. Now if any man have not the Spirit of CHRIST, he is none of his." For all life proceeds from spirit; but such as is the spirit that inwardly acts, and governs in any, such will he outwardly appear to be. From whence it is evident, how necessary the Holy Spirit is to a truly Christian life; which, therefore, CHRIST has commanded us importunately to pray for, by which we are quickened in CHRIST, unto a uev-, spiritual., and heavenly life. And from the life and never dying power of this Spirit must spring every Christian virtue, " And righteousness must flourish as the palm-tree, and like the cedar of Lebanon, which the Lord has planted." 2. Whence it follows, that a man must be first internally renewed in the spirit of his mind after the image of GOD, so that his desires arid aihctions, being conformed unto CHRIST, may produce a suitable life; and that the outward life of a man may be nothing but a constant expressing of that vital principle within. Yea, seeing God " searcheth the heart and reins," it is surely most reasonable that a man should possess, in the secret of his heart, even more than appears in his outward life visible to all. This inward principle must renew our body, soul, and spirit, and clothe us with an holy life. And this life must yet daily wax more and more vigorous, and further increase in CHRIST. Now so much does any one grow in CHRIST, as he maketh progress in faith, by virtue and a Christian life, and advanceth in holiness. In a word, so far he profiteth as CHRIST liveth in him. 3. A Christian ought to be daily renewed in tending heavenwards, to strengthen himself every day with fresh purposes of walking suitably to his new name, and with unwearied endeavors to avoid a false and counterfeit Christianity, no otherwise than if he had this day been first initiated in the principles of true religion. For as one that enters into an office has nothing more at heart than to acquit himself therein with applause; so also should we do, who are called unto CHRIST "with an holy calling." This holy purpose, if it be not most deeply rooted in our minds, no amendment of life will ensue, no vigour in piety, no increase in CHRIST. Yea, the very quickening Spirit of CHRIST is wanting., For such a resolution of doing well is the first work of the Holy Spirit, and that preventing grace that allureth, inviteth, and moveth all men. Happy, therefore, is the man, who with his heart is attentive and obedient to him, and hearkeneth to the voice of the wisdom of GOD, "uttering her voice in the streets;" who duly considereth, that all things he vieweth with his eyes, are so many memorials of their Creator, by which he endeavoreth to draw mankind to the love of himself. 4. Which Divine drawing, so soon as ever we perceive, we should immediately put our hand to the work, and take care that so precious a moment do not slip away. If this be neglected, other days may possibly succeed, in which we cannot think, hear, speak, or do good: which being foreseen by the eternal Wisdom, she every where calls on us, that by our carelessness we lose not the time, and neglect not the opportunity presented. 5. Call to mind, O man, the shortness of life! Seriously consider how many opportunities you have neglected! One half of thy life liath possibly been consumed in sleeping, and the other in eating and drinking, and other natural actions; so that when you comest to the brink of the grave, you may be found scarcely to have entered upon a Christian life. Every one ought so to live as he would wish to die. If you art afraid to die wickedly, lead a pious life: if you desirest to leave the world as a Christian, endeavor to be one in thy life and actions. Now he liveth as a Christian, that so demeaneth himself, as if he were every day to die; well knowing that a good servant will at all times be ready at the call of his master. And God by death, as his officer, summons us all before him. 6. " Blessed therefore is that servant, whom the Lord, when he comes, shall find watching." And who is he that watcheth, but he that suffers not himself to be seduced by the world, or its adorers You wilt therefore do well to avoid the familiarity of worldly men. It is ever best with the soul, when it is at rest in its own habitation and resting-place, which is God. For whenever it wanders forth from this, thither it must return, if it will enjoy true repose. Wander wheresoever you wilt, you shall find no rest any where but in him.; no hiherty bill in hint: nn power also but in him alone, alone. But thy soul shall attain in him to the true liberty and power, and you shall find certainly that rest which the world cannot take from thee. 7. Wherefore be sure not to scatter thyself, abroad. It is never worse with the soul, than when it gaddeth from home: it is never better with the soul than when it is at home; that is, resting in GOD, its true original. For since it is God's offspring, needs must it return to God again, and live in God as in its true element; if it desire to he quiet, and meet with lasting satisfaction. Return, O return to the Fountain of thy being, for here will be thy rest: here you wilt live in thy own element; here, and here only, will happiness of life be found for thee. 8. Nothing is more dangerous than the familiarity with the world, and worldly persons, to the life of a Christian. He that allows a liberty of gadding abroad to his sons and daughters, creates mischief to himself; and he that, by giving loose reins to his tongue and thoughts, suffers them to run at large through all the transactions of men, as so many circles of vanity, is sure to bring down much evil upon himself. But assure thyself you wilt decline many grievous- inconveniencies, if you endeavor to confine them within the bounds of thy own breast. 9. Whatever does not promote the repose of the heart, and continual renovation of the mind, should neither be heard, nor spoken, nor read, nor so much as entertained in thought, by a disciple of CHRIST;' who will avoid many inconveniencies, by keeping within his heart what ought not to be promulged abroad. Thus, in the tents of the Lord his GOD, he flourishes as a goodly plant, spreading forth his branches as the cedar of Lebanon'. Whatever then does not further the quietness of the heart, let it be far from thine ears, thy mouth, thine eyes, and thy thoughts. For the trees of the Lord do attend to nothing but how to grow and profit in CHRIST. Now, Christians are those trees of GOD, that should daily grow and take deeper root in CHRIST. Hence St. Paul witnesses of himself, that besides " CHRIST, and him crucified," he desired to " know nothing." And this has been the general method of all the saints of GOD, who have, to the utmost of their power, endeavored, by carefully cherishing this blessed tranquility of mind, to imitate those holy and heavenly spirits, who, retreating under the pavilions of the Most High, do rest in him alone. Wherefore they strive with all diligence to hide themselves in God alone, as in the only centre of their souls. 1O. He that will speak well, let him first learn to be silent; for to talk much is not eloquence, but prating. He that desireth peace and serenity of mind, let him keep watch over his tongue, and endeavor to maintain a good conscience. For an evil one is like the troubled sea; yet shall it find rest, if it return unto CHRIST by repentance. The dove which Noah sent out of the ark, not finding any place of rest, returned thither again; so You, in like manner, remember to do: as oft as, floating in a sea of worldly business, you findest thyself in danger, retire immediately into thy heart to CHRIST, lest, by being too much tossed on the billows of the world, you art altogether deprived of tranquility of mind. Whilst you converses amongst men, and dealest in affairs of the world, see you always do it with fear and with humility. Persuade thyself it is no less unsafe trusting to the world, than to the sea. The external joy of the world, howsoever,for a time it may sooth a man, and may.seem to promise every thing prosperous and agreeable, yet, as the sea by tempest, it may soon be disturbed, leaving behind nought but the sting of an evil conscience. 11. But because the Lord is "a God that hideth himself," let the soul approach him in a manner secret and remote from the noise of the world, that she may the more readily participate of his Divine communications; and being hidden with him, let her, according to the Psalmist, say, "1 will hear what the Lord will speak in me. " Thus the further our souls retire from the world, the more familiar they become to God: even as the patriarch Jacob, when separated from his children and kinsfolk, conversed with God and angels. For it cannot be expressed in words, how much an holy soul, that is sequestered from the friendship and fellowship of the world, is loved by God and his angels; seeing they continually delight in the company of such a Christian. CHAP. 12 Of the Love of God and our Neighbor. " Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned," 1 Tim. 1: 5. IN this assertion, the apostle setteth before us the high and noble virtue of love, and certifieth us, concerning it, these four things. I. First, that love is the end of all the commandments, and the fulfilling of the law that therein are comprehended and fulfilled, all the precepts of GOD, both under the first and the. second covenant; and without which, all gifts and virtues are fruitless and unprofitable. II. The second is this, that true love cometh "out of a pure heart," that is cleansed from the love of the world. Wherefore St. John warneth us a not to love the world, neither the things that are'in the world;" under which he specifieth the "lust of the flesh, the lust of the eyes, and the pride of life;" because the mixture of any of these is absolutely inconsistent with the pure love of God. For, " If any man," says he, " love the world, the love of the Father is not in him." III. The apostle, in the third place, teacheth, that love must be "out of a good conscience." Now this properly concerneth the love of our neighbor, and instructetll us, That man ought to love his neighbor, not for the sake of interest or worldly advantage, which is a false love, and out of a had conscience; but for the sake of GOD, and of his commandments, and out of a consciousness of our duty. IV. The last thing by the apostle here asserted, is this, That love must be "out of faith unfeigned." This is the sum of what is contained in this short saying of the apostle; of which we shall now speak more particularly. 1. In the first place, " love is the end of the commandment;" it is a fulfilling of the whole law; it is a summary of all the precepts of Jesus CHRIST; it is both the beginning and motive, and the end and perfection of all virtue. That love which is out of a right faith, is the noblest, the best, the highest fruit of faith. God has changed the heavy yoke of the Old Testament service, and the many commandments and ordinances of that dispensation, into faith and love: and this commandment is not grievous. It is not so to an enlightened Christian; for the Holy Ghost maketh a free, willing, and ready heart; and he is the inspirer of courage which faileth not, but surmounteth all difficulties. 2. Neither does God require of us great skill or great ability; it is only love which he will have from us. And so this be but hearty, without dissimulation, God is more delighted therein than in all the knowledge and wisdom that any man upon earth, in his best works, can ever express. Arid where love is not, all wisdom, all knowledge, all works, and all gifts, are altogether unprofitable: yea, he is dead, whosoever liveth without love. Though you speakest with the eloquence of angels, concerning heavenly and Divine matters, yet if you have not love, you art but " sounding brass," and thy seraphical oratory is but a " tinkling cymbal." And though you has the revelation of all futurities in the church, and the understanding of all mysteries, Divine and natural, and the interpretation of all languages, dead and living, and an universal knowledge of all that either men or angels can know, whether in the heights above, or in the depths beneath; and though you has also therewith a wonderworking faith, so as by it to " remove mountains," yet if you has not this love of GOD, all verily will profit thee nothing; all shall cease, all shall vanish away; and every thing shall come to -,in end, but love. This then is the distinguishing mark of a true Christian. Great abilities are common to heathens and Christians great works are common to believers and unbelievers; great natural parts, great moral accoinplishments, great acquirements, of several kinds, are alike common to the one and to the other; only love is the right test of a right Christian, and cdoes separate between the counterfeit and the true. 3. without it, every work is of no moment; and with it there is nothing but what is accepted of God. It is far dearer than the arts, and more precious than,the wisdom of the whole world. It is the Christian's badge, and the seal of the Holy Ghost. It is love alone which uniteth us to God. For we know that " God is love; and he that dwells in love, dwells in GOD, and God in him." Where love is not, God is not there; and he that abideth not in love, has no portion in GOD, in CHRIST, or in heaven, which is the kingdom of love. So then, where love is wanting, there is no good; and where that is present there no evil can abide; for God himself is there. Love is pleasant and acceptable with GOD, because it is of his own nature; and so is every man that exerciseth it, and bringeth forth the fruit thereof. There is no work without it but is a dead work: and there can be no work with it, but it is a living one. For in this love, there is air endless "spring of life; it is the communication of the Divine life itself, and an essential ray of the Infinite Goodness. 4. And whereas the arts and sciences, and all the knowledge and wisdom which man graspeth after, are not gotten but with great labor and study, with much care and solicitude,-this heaven-born love cheers and strengthens both the body and mind. Neither is it loss to any, but bringeth most ample fruit; for love is the reward of the lover; this virtue is a reward to itself. Love arises stronger and stronger, exulting under all difficultiesfinds, in the hardest trials, a most sweet refreshment; and in the very lion's belly discovereth honey. When the other faculties of the body and mind are faint and wearied, love fainteth not-love is never weary, nor ever ceases. Howsoever prophecy may pass away, and tongues may cease, and sciences may be destroyed, and arts may be lost, and the knowledge of mysteries may vanish away: yea, and faith itself may also fail; this never faileth. For when all that is imperfect is done away, this abideth for evermore. 5. This should be the spring of all our prayers; and without this, all is but lip-service. He that loves GOD, prays well, and praiseth well. But he that loves not GOD, neither prays or praiseth as he ought; because he neither prays unto him, nor praiseth him from the heart. The true prayer consisteth in spirit, in faith, in love. It consisteth not in bare words. Think upon CHRIST, and how he prayed. Think out of what a tender merciful heart he cried, " Father, forgive them," Luke 23: 34. He that loves not GOD, that man prays not. But he that heartily loves GOD, knows how to pray, and for him to pray, it is both easy and comfortable. In his heart is the prayer of peace, and from his lips goes forth a burning stream of charity, as having been touched with a coal from the heavenly altar. His inward eye is fixed continually upon GOD, and unto him does he send up a pure and living sacrifice from a fire within him, which is never quenched. Consequently he esteenieth nothing so sweet as communion with him, or so refreshing as the worship of him, which is performed in truth, by the Spirit of holy love. 6. Faith should do all things in a Christian through love; and all the things that are done in him, ought thus to be wrought by faith united with love; even as the soul worketh through the body. As the soul sees, hears, tastes, smells, and speaks. through the body, and does all things in and through the body, to which it is united; so should the love of GOD, as the soul of thy soul, do all things in and through thee. Whether you dost eat or drink, whether you dost hear or speak, whether you dost commend or reprove any one, let all be done in love. If you beholdest thy neighbor, behold you him with the eyes of love; if you hcarest him, hear him with all love and tenderness; and if you speakest with him, let thy speech be with the meekness of wisdom, and the merciful bowels of Christian affection. 7. Preserve the root of love always in thee by faith, that so nothing but what is good,, may grow up. So shall you fulfill the commandments of God; seeing that they are all comprehended in love. Wherefore a certain holy doctor spoke after this manner ` O love of God in the Holy Ghost! which art the ravishing sweetness of souls, and the Divine life of men, whosoever has not thee, is dead even while he liveth; and whosoever has thee, never dieth before God. Where you art not, there the life of man is nought but a restless dying. Where you art, there man's life is' made a foretaste of eternal life. 8. The love of man to GOD, must be ozet of a pure heart. The heart of man, that desireth to love GOD, should be cleansed from all worldly love; so shall God be to him the highest good; anti he shall be able to say, "The Lord is the portion of mine inheritance, and of my cup: you maintainest my lot." 9. God therefore should be.the most beloved of our souls, and our hearts should rest in him; because he is our highest and best good, the good of all goods. He is all goodness, and all virtue. All that is, or can be called good, he is in the truest and most supereminent sense. God is the only good, and there is none besides him. He is purely and merely good, purely and merely love. And if it be asked, what God is we may well answer, that God is mere grace, love, clemency, truth, consolation, peace, joy, life, and salvation. Now all these has he laid up in CHRIST; and whosoever has CHRIST, the same has all these. And if any man have the love of GOD, he has also the truth of GOD, with his mercy, his goodness, and the whole body of the virtues; for seeing that he loves GOD, thereby loves he not one, but all the virtues, even as they are in God. 1O. The right lover of God then has a love to all that God loves; and an aversion to all that God has an aversion for. Ile liketll and disliketh all things, even as God liketh and disliketh them. Hence if any man love GOD, he must love righteousness. And therefore also should he have a love for truth, seeing God is truth. Moreover Iran ought to love mercy; seeing that God is mercy. For the same reason ought he to love meekness and humility; in conformity to the neck and humble will of CHRIST. And on the contrary, God's true lover cannot but hate all ungodliness, and all the works of unrighteousness. For that which is unrighteous, is against GOD, and is the work of the devil. Therefore also the lover of God hateth a lie; forasmuch as the devil is the father of lies. Moreover he must needs hate unmercifulness, pride, and all other sins; because they arc part of the. devil. 11. But you must remember that you pray to GOD, for this love, which is out of a pure heart, who through the grace of CHRIST, will most freely enkindle the flames thereof in thine heart; if you pray onto him for it, and cease not to importune him, by offering- tip to him thine heart every day, yea, every hour, and every moment, in a constant habitual resignation of thy will to him. And if it happen, that thy love wax cold and weak at any timd, rouse up thy heart, faint not, but stir up the gift of Divine grace within thee, and never be discouraged. Yea, should You, through the weakness of thy love, sometimes fall; get thee up in the name of GOD, rise again, and go to work, and renew the acts of thy love. For inasmuch as you art sensible of this thy coldness and weakness, be you sure that the eternal light of Divine love is not extinguished, though it be eclipsed; and therefore never doubt, but that God thy most gracious and tender Savior, will enlighten thee again, and fire thy heart with his love, as in the. days of thy first espousals to him, so that you may sit down under his shadow, and rejoice in the light of his countenance. Yet howsoever it may be with thee, you must be sure to abide humble; and whensoever he shall visit thee. again with his gracious consolation, and shall enflame thy heart with his love, you oughtest to pray unto his holy Majesty incessantly, that he may never at any time hereafter, suffer the most bright fire of Divine love in thee to be quenched. Thus much of.the love out of a heart, which is purfled from the love of the world and of the creatures. Thirdly, 12. The love of man to his neighbor, must be out of a good conscience. The love of God and of our neighbor, cannot be separated.’But he that loves GOD, will love his brother, who was made after the image of God. For the love of God cannot abide in an heart that is leavened with hatred and uncharitableness. And if you have no pity on thy brother, whom you knows to stand in need of thy help, how can thou.love GOD, who needeth not any thing that is'--thine, and has commanded thee to express thy love towards him by the marks thereof to thy brother 13. Faith uniteth to GOD, love uniteth to our neighbor. It is the property of love to bewail and compassionate the infirmities of others; forasmuch as they represent to us, as in a glass, our own condition. Wherefore when you seest another overtaken in a fault, consider that you also thyself art a man; and endeavor, if possible, to restore him in the spirit of meekness. And inasmuch as you bearest his burthen, you by so doing dost full the law of CHRIST, which is the perfect law of love; whereby we are obliged to " receive one another," and to bear one with another, as CHRIST also received us, and bore with us, to the glory of God; in all patience, humility, and gentleness, with brotherly kindness,, as considering ourselves, lest we also should be tempted. Fourthly, 14. Love must be out of faith unfeigned. and being so, it puts no difference, for the sake of GOD, between what is bitter and sweet, painful and joyous, for the present; but loves them and embraces them alike. It rejoices in adversity, even as in prosperity, and fainteth not when it is tried. The man that heartily loves GOD, is well pleased with every thing wherewith God is well pleased. He that has a love for GOD, cannot but have a love for his cross, which he has given him to bear. Let us look unto our Lord, and behold how willing he was to take his cross upon him, because it was God's will. 111 have a baptism, (says he) to be baptized with; And oh! how am I straitened (and in pain) till it be accomplished." In like manner have all the holy martyrs carried after him their cross with joy. For to them that unfeignedly love GOD, out of a sincere faith, it. is not hard to bear their cross. The loadstone draws to it heavy iron; and shall not the heavenly loadstone, the love of GOD, draw that which is heavy to it Shall it not lift up after it the burden of our cross, as if it were most light and easy Shall not the sweetness of Divine love make the cross sweet, let it be in its own nature never so bitter to the flesh 15. This love is a beautiful image; and lovely foretaste of eternal life; wherein the saints do mutually love each other sincerely, do receive singular delight one from another, and do converse together in a wonderful and ineffable concord, and inexpressible sweetness and affection. Whoso therefore does desire to have an antepast of the Eternal beatitude, let him study love, wherewith he shall be delighted with singular pleasure, in the most inward ground of his soul. 16. And how much purer, and more frequent your charity is, so much the nearer it approaches the Divine nature; forasmuch as in GOD, in CHRIST, and in the Holy Ghost, charity is most pure, and most fervent. Now love is Pure when we love not for private profit, but only for the cause of God alone; who we know in like manner loved us, for no good of his own; but ours. The Christian loves his neighbor, God and CHRIST, without any ignoble or selfish ends; and thus is his love preserved pure and sincere, which is the true love. And this love; as it is pure; so it is also fruitful; yeas nothing is more fruitful than love. Hence is love fitly called the fruitful mother of all the births both in heaven and earth. It bringeth forth by the Holy Ghost; all the fruits of righteousness from the heart; which is divinely impregnated with this seminal principle. Lastly, love is fervent, when it vehemently drives on the lover' to act vigorously for the good of the beloved; when it is accompanied with abundant mercy and compassion; and when the affairs of our neighbor go as near to our heart as our own, so that we be ready even to lay down our life for him.’ 17. Yea, we ought even to love our enemies5 according to our Lord's commandment: " Love your enemies, do good to those that hate your and pray for them that persecute you; and revile you, that you may be the children of your Father who is in heaven. For if you love (only) them which love you; what reward have you, (or shall you have,) do not the Publicans the same" In this therefore consisteth the excellency and dignity of a true Christian; namely, in subjecting nature to this Divine principle, in taming his flesh and blood, and overcoming the world, with the evil that is therein, by goodness. Therefore, " If thine enemy hunger, give him meat" though he be thine enemy; treat him as thy friend; and endeavor to make him so by all possible means, heaping as it were coals of love upon his head. Lest we might think it sufficient not to hurt him, we are commanded to do good unto him, to support him, relieve him, and clierish him with food and helps convenient for him. Which if any man refuse, he cannot be the child of GOD, or a member of CHRIST, because he loves not his neighbor; be he friend or enemy. 18. And whom would not the patience and meekness of the Son of God himself, move to love his enemies To this end our blessed Redeemer has set his example before our eyes, that it might be an ever-living mark to us in our whole life; by which, whatsoever was proud or lofty in us, might be abased; whatsoever was weak, should be strengthened; whatsoever was crooked, should be made straight; whatsoever was defective, should be supplied. This blessed example let us constantly behold, that so we may be conformed to it. For what pride of man may not be healed with the extreme humility of the Son of God What wrath, that this meekness cannot mollify What desire of revenge, that his patience cannot assuage What inhumanity so great, which CHRIST with his charity and benefits, shall not expel Lastly, what heart so hard, that is not softened with the tears of Jesus CHRIST 19. Now who would not wish to be made like to him, and to represent him in humility, patience and charity Oh! who would not bear his most lovely image, who loved his enemies to so high a degree Or, who would not wish from the bottom of his heart, to be like God the Father, and his Son, and the Holy Ghost, and to carry within Mm the excellent image of the holy Trinity, which chiefly consisteth in love and forgiveness For it is the highest of all the Divine properties, to have mercy, to spare, to pardon, and to be gracious. And doubtless, that is the highest of all virtues, by which we become most like unto the Most High God. 2O. On this consideration God was made man, that he might set before our eyes, a living and breathing image of his own love'; and that he might manifest by his image, his love which was before hid in the inscrutable abyssal, incomprehensible essence, that so men should be transformed through charity into this image of God. 21 O happy mankind, if we could all live together in love Then frauds would cease, then injuries would not be known; neither would there be a man found to vex another. And that we might think of this, God in the beginning, when he had brought forth many beasts and plants, created but one man; from him a little afterwards, producing Eve; to the end that human kind being thus all derived from one stock, might conspire all in love, and unite in mutual affection one towards another. For how good and how pleasant, would it have been for all men, like brethren, to have dwelt together in unity! This would indeed have been like precious ointment distilling from the head of the everlasting High-Priest, and descending to the very utmost skirts of his garments, in an holy generation of sons and daughters. This would have brought down heaven, as it were, upon earth; and would even now turn our wilderness into paradise. O happy and blessed life of loving souls, upon whom God has commanded a blessing for evermore! Oh charity; how amiable art thou! and how joyous is thy yoke to them that find thee! What is there hard in it! Love is the easiest thing in the world, and beareth all things without feeling the burthen. It is love that quencheth the fire of hell in the soul: but by enmity it is blown up, and wrath fanneth the sparks thereof. Love maketh our minds quiet and easy; hatred and revenge grievously torment them. Wherefore in order to attain true tranquility of mind, if you has acted contrary to love, that -method of reconciliation must be taken which God has appointed himself by his word. 22. How reconciliation is to be made with an offended neighbor, we are taught by Scripture; which commandeth the offender to be reconciled to his neighbor, and, 1, to ask pardon of him; 2, to restore the thing. taken from him, whom he has defrauded o offended; and, 3, if there be none to receive it, to give it to the Lord. This restitution of things unlawfully taken away, is a part of repentance. Whereupon St. Augustin says, "The sin is not remitted, unless the thing taken be restored." And presently he addeth, "When the thing taken away, may be restored; and is not, - there is no repentance." Because it is the property of true repentance, to contemn all earthly goods, and to esteem all things as dung in respect of the grace of GOD, CHAPTER 15 CHRIST the light of the world. 1. GOD s light, says St. John. But what is God P God is a Spiritual, Eternal, and Infinite Being. God is almighty, merciful, gracious, righteous, holy, true; faithful, all-knowing, and only wise; God is unspeakable love and faithfulness: he is the most sovereign good, and all good essentially; and the true and everlasting light. Whence every’one that departeth from GOD, departeth from the light; and whosoever walks not in his love, his mercy, his righteousness, and his truth, the same walks not in his light, but wandereth out from it, and falleth into darkness. For without God there is nothing but darkness; but mere darkness, but everlasting dark ness. O how dark therefore is that soul in which God is not 2. Now if God be light, then the devil is darkness; and if God be love, then the devil is hatred which hatred is sown in the darkness, even as love is sown in the light, and springs up out of the light; so extinguish= ing the powers of darkness. For this heavenly love, having the light everlasting for its sun and its shield, is stronger than death and hell; and sin and torment must flee before it. Wherefore as God is light, yea, very light; and CHRIST is light of light: even so the devil is darkness, yea, very darkness, in the children of disobedience. He is all wrath and envy, all malice and uncharitableness, and in him is no light at all; and they that walk in the darkness, as he is in the darkness, have fellowship with him, being made partakers of his nature and wearing his form. And certainly, if God be in his nature charity, the devil is in his, nothing but inordinate self-love, the fruitful womb of sin and torment., To which whosoever joins himself, as likewise to the abominable offspring thereof; (namely, wrath and arrogance, envy and hatred, malice and revenge, with a numerous train besides) the same is changed into darkness and the devil, and has the vile form of the serpent, in his soul. From which there is no deliverance, without a total renovation of nature, and a thorough transformation and transplantation. No man can hence be delivered before he is converted from darkness to light, from sin to, righteousness, and from the devil to God. And this must be the work of faith alone, whereby our hearts are purified. For whosoever believeth in CHRIST, he tiirneth from sin; that is, from the devil to CHRIST. For even as Adam by sin, converted himself from God to the devil, so it behoveth every one of us to flee by true repentance and faith, from the devil to God. 3. It follows hence that man, without returning to GOD, which is light, cannot be enlightened. For what fellowship has righteousness with unrighteousness or, light with darkness Darkness is unrighteousness, but the light is the true knowledge of Jesus CHRIST, which can no ways therewith enter into fellowship; so that it is impossible that those should be enlightened by the light of eternal truth,- who live in the darkness of unrighteousness. To which appertaineth the saying of St. Paul, "When they shall be converted to the Lord, the veil shall be taken away;" that is, their darkness, blindness, and ignorance shall cease,_ and CHRIST shall enlighten them. 4. What thicker mist can cover the minds of men than infidelity; with the fruits thereof; such as pride, covetousness, wrath, and lust Therefore, where these are, it cannot be that a man should truly acknowledge CHRIST, or that he should know him, until he give up himself to be saved by him. For how shall he understand the humility of CHRIST, whose mind knows not himself through pride Or how shall he know the meekness of CHRIST, he that is full of wrath and envy But who soever understandeth not the lowliness and meekness of CHRIST, he knows not CHRIST, but is a stranger to him. For truly to know him, it behoveth thee, by faith, to have the very heart and understanding of CHRIST in thee, and to perceive his meekness, patience, and humility, within thee in thy heart. Since as a plant is known by the taste and smell, so CHRIST, the Tree of Life, by tasting and by sensible trial, is understood and perceived; even by tasting in faith his lowliness and humility, his meekness and patience, and by eating of his fruit, that is, of his love and peace, whereby thy soul may find rest and tranquility, and be made capable more and more of Divine favor and consolation. 5. CHRIST is mere loves humility, meekness, patience; the which whosoever has not, he is ignorant of CHRIST, though he can finely talk of him, and for a cover usurp his name. After the same manner the word of God is nothing but Spirit. Whence they who live not in the Spirit do riot know what the word of God is, although they prate never so much of the Scriptures, and dispute about them every where: In like manner, it belongs not to a man to judge of love, who exerciseth it not; or of the word of GOD, who has not the taste of it in his soul. For all knowledge begins with sensation and experience. Nor is it his part to discourse of the light, who never has moved a foot out of his own darkness to see the light. And what is light in man, but faith and charity, according to the saying of CHRIST, " Let your light so shine before men, that they may see your good,works, and glorify your Father which is in heaven" 6. Now Seeing the most holy life of CHRIST is nothing but mere love, if we draw from him true faith, humility, meekness, and patience, according as he has given us commandment, then truly we are transformed into his image, and beautified and adorned with his. love, no otherwise than if he° were covered and clothed with CHRIST himself, who is the eternal and true light, according to that of the apostle, " Awake you that sleepest, and arise from the dead, and CHRIST will give thee light." It follows, that as many as do not awake from the sleep of the world, that is, from the desire of the eyes, and of the flesh, and from the pride of life, their souls cannot truly be illuminated by CHRIST; and that they on the other side, who follow him in faith, are illuminated according to that of the gospel,' " 1 am the light of the world, he who followeth me, (in faith, love, hope, pati. ence, meekness,, humility, the fear of GOD, and, the life of prayer,) walks not in darkness, but shall have the light of life." As if he should say, only those that imitate me have the light of life, and the true knowledge of God. By reason of the same faith. and, life of CHRIST it is. that St. Paul calls the faithful by the name of. light: " Ye were (says he); sometimes darkness, but now are ye light in the Lord." And again, " Ye are all the children of light, and the children of the day: we are not of the night, nor darkness, having put on the breast-plate of faith and love, and the helmet of salvation.." They that have indeed seen CHRIST, that is, have looked upon hire with the eye of faith, these have seen the lights of heavenly beauty, the virtue of virtues, and the unspotted mirror of righteousness. These have by faith seen and handled the word of life; and having seen and had this experience, they are even ravished with the love of CHRIST's life, and so enamoured with the beauty of his holiness, as to seek above all things,, how they may sanctify in themselves the name of the Lord their righteousness-; he being made to them both sanctification and redemption. Wherefore we are admonished of the Holy Ghost, always to look unto Jesus, as both the beginner and finisher thereof in us; resisting with him even unto blood, and striving against all sin, that so he may be glorified in us. 7. Now seeing the very heathens had an high esteem. and veneration for virtue, and were so much in love with it, as if it were the most super-excellent beauty that the human nature could be capable of; what esteem and veneration ought Christians to have for it, and how much rather in love ought they to be with it, since it is now made so exceedingly more lovely and beautiful in him whom they have taken for the exemplar of their lives And if they so very much desired to see it who had not the advantage we have, and were so charmed with but a little imperfect glimpse of it; how much more ought Christians to esteem and love it above all things, who have it set before them in the manifested glory of the only begotten Son of GOD, by his most heavenly life upon earth For if virtue be to be loved, and even loved as it is in itself, how much more as it is in Jesus CHRIST Ill him is all the beauty of virtue, and the loveliness of grace displayed most fully, that of hisfulness we tray partake, and so become most beautiful in bearing some part of his likeness. Is virtue lovely He is mere virtue. Is truth commanding He is mere truth. Is beauty amiable He is mere beauty. In him righteousness incarnated itself, and all the graces were in him embodied. These must also take, as it were, a body in us; and he must be made our righteousness by his dwelling in us, that we may behold his beauty reflected upon us, in a conversation like unto his. Impossible, therefore, it is for us to exceed in our love and esteem for virtue; seeing that CHRIST is virtue itself, and love itself, yea, God himself. 8. In humility CHRIST liveth, and the Spirit of CHRIST is upon the meek and the little ones. And hence, upon him that has the meek light, the heavenly grace abides; the humble life of CHRIST dwells in him, the Spirit pf the Lord shall rest upon him, and he shall receive the gifts of the Holy Ghost. Behold the Spirit resteth upon such an one, even the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord, even as upon CHRIST himself. For CHRIST is in the man in whom his. light and life are; so that they are the same, he in CHRIST, and CHRIST in him. If any man desire to be set free from the blindness of his heart, and from the inner and the outer darkness; yea, from the devil himself, who inhabiteth the darkness; let him imitate CHRIST, by walking in his holy steps. The nearer you are to CHRIST, the nearer you are to eternal light: and the nearer to unbelief you are, the nearer you are to darkness and to the devil. For even as in faith CHRIST and all his virtues are knit together; so in unbelief, the devil and all the vices. They cleave so fast together as not to be separated. 9. Behold with me _the apostles imitating CHRIST in faith, in contempt of the world, in denying themselves, and in living for eternity; by which means they were found fit for the heavenly. illumination, and consequently were enlightened and " filled with the Holy Ghost." This the rich young man would not do; therefore he remained in darkness, and was riot enlightened by CHRIST to eternal life. For he who loves not, remaineth in the darkness. For nothing is truer than that he who is without love, or faith working.by love, is without light. Let him pretend to never so much light or knowledge, he is certainly in darkness, " and walks in darkness;" without the serious and upright exercise of faith, without a course of mortification and self-denial, without recollection and the inward Sabbath of the soul, no man can receive the Divine light. In short, as much as the works of darkness, by the Spirit of God in any man are destroyed, so much is he illuminated, and no more. And by how much more powerfully, on the other side, corrupt nature bears rule, so much more of darkness is in him, and so much less of grace, of light, of spirit, of GOD, €tnd of CHRIST. Therefore it remaineth firm and steadfast, that without daily and continual renovation, no man can be truly illuminated. 1O. He that will not resist one sin, does give an opportunity thereby to many. For there cometh always one sin out of another, and spreadeth itself like a weed, and bringeth forth continually abundant increase, fitted for destruction. When, therefore, a man has not thoroughly resisted so much as one vice, but bringeth forth perpetually the same sins, with increase; how great must the darkness of that man be!. And as the darkness ceases not to wax greater and greater, as the sun departs farther away, so the farther we are removed from the life of CHRIST, the farther we are from the true light, and sin and darkness grow still thicker and thicker in us, till at length we are brought into an eternal night of darkness. So also the Christian virtues, as rings, are linked one to another in a gold chain which admirable connection is by St. Peter expressed thus, " Use diligence, by adding in your faith virtue; and in your virtue knowledge;" that is, adding virtue to faith, and knowledge to virtue; and then pursuing in knowledge, abstinence; in abstinence, patience; in patience, piety; in piety, brotherly love; in brotherly love, charity; by superadding one of these continually to the other. "And if we do these things, and abound!' therein,, then be tells us that we shall not " be found barren, nor without fruit, in the knowledge of our Lord Jesus CHRIST." He that holdeth not this chain is not linked to CHRIST; and he that exerciseth not these virtues knows not CHRIST; but he that by faith groweth in virtue, groweth also in CHRIST. All others, as the proud, the wrathful, the covetous, the impatient, grow not in CHRIST, but in the devil. Wherefore, if we hold fast by this chain, and follow the heavenly conduct, then shall we, (even as a child, by little and little, groweth up unto a full stature of a man,) grow in faith, and by an experimental knowledge of the Son of God in the study of solid virtue, " unto perfect men, unto the measure of the stature of the fullness of CHRIST." 11. But, " he that lacketh these things is blind, and cannot see afar off, and has forgotten that he was purged from his old sins." As if he should say, it is certain CHRIST by his death did bear all our sins; but then it is as certain, we must beware that we addict not ourselves to sin hereafter; but rather that, by the death of CHRIST, we give all diligence to die to the world, and to live in CHRIST; which whosoever does not, to this man it is plain, the purging, of his old sins can profit nothing; since he has not been diligent to make thereby " his calling and election sure." According to the advice immediately joined with it, "Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall." Whereby it is given us to understand, how necessary a thing repentance is, and a thorough change of heart and life. For although CHRIST died for our sins, blotting them out, and abolishing them with the price of his most holy blood, yet we do not partake of that merit, unless we repent; and without this it profiteth nothing. And howsoever every man is promised pardon for his sins through the merit of CHRIST; yet that promise pertaineth not to the unbeliever, nor to the impenitent, but to those alone who, by faith, amend their lives; and that too, according to the true standard which is set them. For those sins shall not be remitted, which a man will not leave; but those only which he is willing to part with. 12. But wherever unfeigned conversion to, and faith in God is wrought in a soul, there is pardon and Divine grace ready for her. And where this is, there is CHRIST also; without whom, no grace can be obtained. Where CHRIST is, there he is accompanied with his precious merit, and the satisfaction he has made' for our sins. Again, where this is, there is righteousness, and with righteousness, peace, and sweet serenity of conscience.. It is then that" righteousness and peace kiss each other" lh such an heavenly soul. This clearness of conscience is attended with the Spirit of God; which being a spirit of joy, will certainly pour forth the oil of v ladness, and therewith life eternal, which is nothing but joy and glory without end. And this is that eternal light of eternal life, that eternally triumphant joy, wherewith those only are crowned that live in CHRIST, and do the works of a daily repentance; this being the beginning of a spiritual life, as the death of CHRIST is the foundation whereon it is to be raised. On the contrary, where there is no repentance, there is no pardon of sin. Where there is no inward remorse and spiritual sorrow, there no grace can take place. Where this is wanting, there CHRIST himself is wanting, with the whole extent of his merits and satisfaction, let the pretensions of the false Christian be ever so fair and specious. Where this satisfaction is not thoroughly applied to the soul, there is no righteousness neither, and consequently no peace, no good conscience, no comfort, no Holy Ghost, no gladness of heart, no calmness of mind; lastly, no life eternal; but death, hell, condemnation, and everlasting darkness. C H A P. 14: Why purity of doctrine is to be defended, not so much by disputation, as by true repentance and an holy life. 1. THE purity of doctrine, and the verity of Christian faith, must be defended against sects and heresies, after the example of the holy prophets, who preached against false prophets in the Old Testament; after the example of the Son of GOD, who disputed vehemently against the pharisees and scribes; after the example of St. John the evangelist, who wrote his gospel against Ebion and Cerinthus, and the Apocalypse against the false church of the Nicolaitans and. others; after the example of St.. Paul, who defended. most strongly the doctrine of justification by faith`, of good works, of the resurrection of the dead$, of Christian liberty, and of such like, against false apostles; after the example of the holy fathers of the primitive church, who wrote strongly against the Pagan superstitions, and the heretics of those times: and lastly, by the example of Martin Luther, by whose writings the Papacy, and other heresies, were much weakened. All this is as clear as the noon day: and therefore it is requisite both to preach, write, and dispute; that so the purity of doctrine may be made manifest, according to the apostle, who will have a bishop to be powerful to exhort in doctrine that is sound, and to hold fast the faithful Word, as he has been taught, that by it he may argue with those that contradict, so as to convince the gainsayers. 2. But although this be in itself both lawful and laudable, yet it is so fallen out, that, amongst all the disputation"s and sermons of controversies, and the infinite heaps of writing and counterwriting at this day, the memory of the Christian life, of true repentance, devotion, and charity, are in a manner abolished; no otherwise than if the sum and substance of the Christian religion did consist in disputation and controversy, and not in the practice of the gospel, and in true Christian erudition. Whereas, 3. If we behold the examples of the holy prophets and apostles, as also of the Son of GOD, it is manifest they did not only dispute against false prophets and apostles, and also against the superstitions and abominations of the Jews and gentiles, but did, with no less fervency, exhort all to repentance and to a Christian and holy life; and show that impiety is the cause why God uses to take his Word away from men. Thus CHRIST himself says, "Walk in the light, whilst you have it, lest the darkness overtake you." For what is it to imitate CHRIST, who is the light or what to be overtaken with darkness, but to lose the purity of the gospel Whence~ it appears, that none can, without true repentance and an holy life, enjoy the light; forasmuch as the Holy Ghost, which is the true enlightener of our hearts, fleeing the ungodly, chooseth holy souls only; to make of them friends and prophets of God. For the beginning hereof is the fear of God. And who then doubteth impiety to be the beginning of folly, ignorance and blindness 4. Moreover, the true knowledge of CHRIST, and his pure doctrine, with the profession thereof, Both not con sist in words only, but in deeds and a holy life, according to that which is written, "They profess to know God9 but in works they deny him." And again, "They have the form of godliness, but deny the power thereof." Whereby it is given us to understand, that CHRIST and his Word is denied by a wicked life, as well as by words; and that he has not the true knowledge of CHRIST, who puts it not into practice. For he that never feels or tastes the humility, the meekness, the patience, and the love of CHRIST, in his own heart, knows not CHRIST; and therefore, where necessity requires, such an one cannot confess CHRIST: because to confess and preach only the doctrine of CHRIST, is to divide CHRIST, and to maim him, if you do not also profess and preach his life. Now what is doctrine without life, but a tree without fruit Or how should he follow the doctrine of CHRIST, who imitateth not his life For the sum and substance of the doctrine of Jesus is, " Charity from a pure heart, with a good conscience, and an unfeigned faith." But we live, alas! in that age, wherein there is a great number of persons, whom, if you hear them disputing of the doc trines of the Christian religion, you would think to be men of great worth; but if you behold them narrowly, and touch them nearly, you will find them full of pride, envy, and covetousness; of whom therefore we must beware. Observe what St. Paul says; he does not rashly join love and faith; but upon his own most deep experience, chargeth his spiritual son to hold fast the form of sound words, " in faith and love which is in CHRIST Jesus." 5. And although we cannot arrogate to our own piety to be the price, or meritorious cause of our happiness, knowing, with St. Peter, " that we are kept by the power of God through faith unto salvation;" yet we must profess this, that by an antiChristian life the Spirit of God will surely depart from us, with all his gifts. It followeth, that without a holy life; purity of doctrine cannot be preserved; and that the wicked who will not imitate CHRIST, are not likely to be enlightened with the true Light. On the contrary, those that walk in the light, that is, who persevere in the blessed footsteps of CHRIST, are guided by the true Light, which is CHRIST, and divinely preserved from all hurtful errors. Therefore it is most true, which a holy writer says, "So soon as a man dedicateth and yieldeth himself up to GOD, and denieth his own will and flesh, then immediately the Spirit of God does begin to illuminate him, and to endow him with true and solid knowledge; because this man.does celebrate the true Sabbath of the heart, resting from all sinful concupiscences, and from his own will and works." 6. Not without cause, says the Lord, then, " I am the Way, the Truth, and the Life;" calling himself first the Way, as he who shows the way unto us. But how not only in his doctrine, but also in his most holy life: which life of our blessed Lord was a living faith, working by love, and exercising hope, patience, meekness, humility, prayer, and the fear of the Lord; and, in a word, a true and perfect turning of the heart to GOD, whereby the soul is drawn to the Truth. and to the Life; and wherein the whole of Christianity does consist, and all books are comprised, and which is the summary of all the commandments; the true and royal way to life and truth the book of life, in the revolving and perfect learning of whereof, we ought to spend all our life.’ This is that " straight way, that narrow gate, which few do find." This is the book of life, which almost none do read, although in it all things are contained which a Christian ought to know; so that we shall need no other book to our eternal salvation. Which is the reason why also the Holy Scripture is contained in a very few and small books, that it might hereby appear that Christianity did not consist in the multitude of commentaries and great volumes, but in a living faith; and in the imitation of CHRIST; according to that of the wise man, " There is no end of making many books; and much study is weariness of the flesh: Wherefore let us hear the conclusion of the whole matter: Fear GOD, and keep his commandments." 7. Moreover, in the parable it is told us, " that the devil, when men are asleep, cometh and soweth tares among the wheat:" which teacheth us, that when men neglect repentance, and sleep on in sin, then does the devil sprinkle his seed of false doctrine in the field of pride, whence arise so many sects and heresies. Where= upon St. Paul says, " Awake you that sleepest, and CHRIST shall give thee light;" being willing to show, that no man can be divinely enlightened, who has not shaken from his eyes the sleep of sin, according to that admonition of St. Peter, " Repent, and receive the gift of the Holy Ghost." 8. That only is the true Christian faith, which worketh by love; by which man is made a new creature; by which he is united with GOD, by which CHRIST liveth in him; by which the Holy Ghost dwells and worketh in him, by which the kingdom of God is established in hini; and by which, lastly, through the Holy Ghost purging and enlightening him, the purification and illumination of the heart is begun, carried on, and perfected. To which do belong many golden oracles of the Holy Scripture, such as that in particular, " He that is joined unto the Lord, is one Spirit." And what is it to have the Spirit of CHRIST, to be one Spirit with him, but to have the same mind and understanding, and the same heart and will Which joint breathing and oneness of Spirit, is nothing else but a new, holy, heavenly, spiritual life of CHRIST in us. Another oracle of truth is this; "If any man be in CHRIST, he is a new creature," where to be in CHRIST; is not only to believe in him, but to live in him. Also, 111 will betroth thee unto me for ever: in faith I will espouse thee to me." Which passages indeed signify nothing else but that a man wholly and spiritually is to be united to CHRIST; so that where faith is, there is CHRIST; where CHRIST is, there his life is in man; where the life of CHRIST is, there is love; where love is, there is God himself, forasmuch as God is love; and there the Holy Ghost remaineth, being the Spirit of love. CHAP. 15. Rules for leading a Christian and devout life “Exercise thyself unto godliness; for godliness is profitable unto all things; having the promise of the life that now is, and of that which is to come," 1 Tim. 4: 7, 8. 1. IN this admonition of the apostle, there is contained a brief description of the Christian life By which we are taught, that a Christian ought not to spend his time in studies which profit but little or nothing; but to 11 exercise himself" in the noblest and most profitable study, which is that of true Christian piety. For a Christian is one that is exercised "unto godliness," after the image of him whom he serveth; and who is one inwardly and in spirit, not outwardly, and in chew. For "bodily exercise," or discipline, and exterior acts of religion, can profit but little; and sometimes may hurt, where the spirit and life. are overlooked, as too frequently they are. Wherefore it behoveth us highly to attend hereunto, and not to spend our whole time in the study of an interior and godly life, earnestly pursuing after piety, according to the charge here given; which is a compendium of all Christian virtues; and that, first, because it is °G profitable for all things," and in all things in all our words and deeds, blessing them and sanctifying them: and next, because the most gracious God does reward it, both in this life and in the life to come. And for our encouragement in this exercise, let us endeavor to keep in remembrance these following rules. I. If you can not live so holily and perfectly as the Word of God commandeth thee, and as thy heart, moved by the Holy Ghost, gladly would, nevertheless despond not: if you can not do what you wishest to do, yet you must never cease to wish ardently for it. For after this manner the holy desires of the saints have been always acceptable to God. These God alloweth, and approves, because he is the respecter of the hearts; not merely of the works. II. In all things you either thinkest or doest, be diligent to preserve thine heart pure, and set a watch over it, lest you be defiled with proud thoughts, or evil imaginations. For the desire of the flesh is the door of the devil. Therefore have an especial care of this one thing, namely, to crucify thy flesh, and not suffer it to domineer over the spirit. See that thy heart be clean, and that nothing unclean do enter into it to pollute it. Beware of pride, selfishness, and wrath, and such like devilish operations, in the soul; forasmuch as by these the heart of man is set open to the devil, and shut up from God. III. See you avoid; with all diligence, the care and sorrow of this world. Be not solicitous for that which perisheth; but for that which endures for ever. Because as worldly sorrow engendereth death, so godly sorrow begetteth life. Indeed, a man ought to bear the loss of no worldly goods so heavily as the loss of the heavenly substance. By avarice, envy, or overmuch care of a family, see that you forget not this main care: but embrace you the work of patience, and lay hold on that blessed mourning, which proceeds from meditation on thy sins, and on future punishments, and thereby works a stable salvation in the soul, with a solid peace and joy in God. IV. Hold fast to the cross, and bear it as you art directed. If you can not bear thy cross with such cheerfulness as many of the saints have done; at least take it from the hand of God with patience and humility, acquiescing in his Divine will and pleasure: for the will of GOD, you art sure, is always good; neither does it respect any other thing than thy salvation. Whatsoever then God shall appoint in his wisdom for thee, whether you be poor or rich, high or low, vile or excellent, let this always be in thy mind, "Thus it has seemed good unto GOD, and is expedient and profitable for me. His will, not mine, be done." Let not that therefore which pleases GOD, displease thee; but rather rejoice You, if he carry all things according to his will and thy salvation; whatever thy own silly heart may dictate to the contrary. For t` all the works of God arc good;" and nothing is more sure and certain than that " the Lord is just in all his ways, and holy in all his works." Hence, far better it is that GOD, who does always good, and who can never swerve from his own end, which is perfect goodness, should in thee do all his will, and you willingly submit to the same; than that You, who art by nature always inclinable to evil, and can of thyself do nothing that is good,' should do and follow thine own will. V. Receive Divine consolations with humble thankfulness, taking heed that you be not therewith exalted and if you art not visited with joy and comfort, then, know for a certainty that the mortification of the flesh will be of more profit to thee than joy in the Spirit. For, by reason of great spiritual consolations many fall into spiritual pride. But the Lord knows who are fit to be led in a pleasant way, and who in a stony path. Think it always best for thee to arrive at life by that way which the Divine wisdom has chosen for thee, however different it may be from thine own opinion, or the devising of thine own heart. Remember that " sorrow is better than laughter; for by it the heart is made better." And forget not his admonition, who tells thee, That "the heart of the wise will be in the house of mourning; but the heart of fools in the house of mirth." VI. Make an offering to God of all that you bast; and dedicate to him all that is in thy power. And if you can not bring great offerings of devotion, prayer and thanksgiving, offer at least to him that which you hast. The will and desire is an acceptable sacrifice to GOD, for the sake of his beloved Son. He requires nothing of thee, but that his grace may work in thee: nor can you return him more than he has first conferred on thee. In the mean time, desire you of the Lord Jesus, with humble and sincere prayer, that he would graciously supply thy sacrifices with his own most perfect sacrifice; because he, and he only, is the perfection of thy religious service. Thine, on the contrary, even all that is of thine own, is most lame and imperfect. Say therefore in faith, " O my God and my Father, let my devotion and dedication of myself unto thee, be accepted by thee: let all my acts of faith, and hope, and love, be received up before thee as sweet incense: let all my prayers, and praises, and thanksgivings ascend up before thine heavenly altar, and be acceptable in thy sight. Graciously behold them all in thy beloved Son, and esteem them not for their own worth, but for the merit of his all-sufficient sacrifice. O look upon that, and upon all that he wrought for me in the flesh; and it cannot be but that his most perfect works should be pleasing to thee, and mine also, for the sake of them. For he, O GOD, shall abundantly supply whatsoever is wanting in me." And thus, how imperfect soever thy prayer and thanksgiving may be, there is given in exchange for the merit of CHRIST, the greatest weight of glory and heavenly dignity. VII. Let not injuries, reproaches, and revilings provoke thee; take them as trials of thy heart, whereby God designs to prove thee, that he may make. appear what is in thee, and what does he hid in the secret of thy mind. If thine heart be indeed endued with meekness and lowliness, you wilt easily bear all contempts and injuries. Nay, whatsoever shall happen, you wilt, after the example of David, when he was reviled by Shimei, accept it as a Divine punishment for thy desert, saying, " God has commanded, or in his providence wisely ordered, such or such an one to revile me, and thus despitefully use me: and I will take it as from the hand of GOD, against whom I have sinned." Moreover, you must think the contempt which you endurest from men, to be a part of the reproach of Jesus CHRIST; which a living member of him ought to be a partaker of, according to that warning of the Holy Ghost; " Let us go forth therefore unto him, bearing his reproach." Let us go to CHRIST, bearing our infirmities and crosses, not being unmindful with what lowliness of mind he did, for our sake, bear his reproach; that for him You, in like manner, may bear thine. Say not You, " Shall I suffer these things from him, or her" If you wouldst be his disciple,- all things must be moderately borne by thee, even as he bore all that was contrary to flesh and blood. And furthermore, you art to consider, that his mercy towards all that suffer reproach for his sake, is so great, that he is ready to reward one reproach that an innocent person does suffer, with many goodly gifts and favors. Thus David knew in spirit, when he received the revilings of Shimei, that this was a pledge of honor to come. Wherefore he said, " The Lord Math bidden him: it may be that the Lord will requite me good for his cursing this day." Let not then the calumnies of the world disturb thee; but rather rejoice You, in that the glory of God's' Spirit does rest upon what is accounted vile by the world; remembering the words of the apostle Peter, " If ye be reproached for the name of CHRIST, happy are ye; for the Spirit of glory and of God resteth upon you: on their part he is evil spoken of; but on your part he is glorified." 1 Pet. 4: 14. VIII. Study to overcome thine enemies, and them that speak evil of thee, and persecute thee, with benefits and kindness. Exercise thyself in pacifying an adversary and a bitter detractor, with gentleness and long-suffering; conquer him with goodness, and generosity: not with wrath, or revenge, or returning evil for evil. As one devil dotli not drive out another, so one evil never driveth away another evil. A man that is wounded, and is afflicted with many sores and bruises, is not to be healed with blows._ And if he be so mad as to beat and cut himself, he is to be pitied and taken car of; and not treated in the way, in which he treats either Iriniself or others. So in like manner, if a person be evil affected towards you, and in his frantic humor treat you barbarously both by word and deed; he is nevertheless to be handled by you with lenity, and not with cruelty; and by sweet and gentle means to be pacified, Since this is that very method which God himself takes to overcome us by; so conquering our malice with his goodness, and our wrath with his love. And St. Paul has recommended the same art unto us, saying, "Be not overcome of evil, but overcome evil with good." IX. When you observe a gift in thy neighbor which God has adorned him with, before and above thee, and others, take you heed not to envy this in him; but rejoice and give rood thanks for it. On the contrary, if you perceives any misery in thy neighbor, lament it even as if it were thine own; as considering that the condition of all men is equal, and alike subject to evil; and that the weakness of all flesh is the same, without the grace and power of God. CHRIST has set the example. And he that has no compassion on his neighbor, let him pretend whatever he will, he is no member of CHRIST. For he looked upon our state as his own; and by bearing the infirmities of our nature, delivered us from all our enemies, and all our miseries. To which appertains that of St. Paul, " Bear ye one another's burdens, and so fulfil the law of CHRIST," even that law of love and mercifulness which he imposed on himself to fulfill towards us. X. Think all men frail, but none more frail than thyself. For before God all men are. of equal condition; forasmuch as we have all sinned, neither have we any thing of which we may boast before God. How great soever a sinner then thy neighbor may be, believe not that you art any better before God. Remember this warning, " Let him that standeth, take heed lest he fall." You can never be too- low in thine own eyes. He that makes himself the lowest of all men, keeps the grace of God. And certain it is you no less standest in need of the mercy of GOD, than the very greatest sinner. Wherefore blessed Paul accounted himself as the chief of sinners; and says, that for this cause he obtained mercy, that in him CHRIST might spew forth all long-suffering. And with this agrees what he elsewhere declares, saying, « As for myself I will glory in nothing but my infirmities, that so the power of CHRIST may rest upon me," 2 Cor, 12: 9. CHAP. 16. The conclusion of the first book. 1. AFTER having treated so copiously concerning the extirpation of the diabolical image in man, by faith and repentance, in order to the restoration of the Divine image, and shown wherein the Christian religion does properly consist, and how it is to be distinguished from the counterfeit of it; it only remains that I admonish thee, O Christian, especially of one or two things. And these are, 1. Why I have so largely treated upon the nature of true repentance. And 2. Why I have spoken of the Divine gifts and graces in such a manner, as to put theta out of man's reach. 2. 1. In this book throughout, the true nature of repentance is fully and fundamentally set forth, together with the several fruits thereof; and is so plainly described, that every one that has eyes may see, and understand, and be converted, by laying hold on the grace of our Lord Jesus CHRIST. I have been purposely so copious, in treating of this main point, not without sundry causes and motives. 3. For, first, it is the beginning and foundation of true Christianity, or of an holy life, and walking with CHRIST I say repentance is the foundation of true Christianity, and is, through faith and hope, the beginning of our blessedness. Secondly, there is no true consolation can ever be felt by man, -unless first he understand the nature of that original depravation which is in him, and which can never be sufficiently deplored by him; and unless he be made to discern the fruits thereof, and what kind of horrible, pestilent, and diabolical a poison it is, and what a seed of all evil. Wherefore when we have read all we can, in vain will be all the books of spiritual consolation, if we be not first well acquainted with our own miseries and infirmities, and the terrible corruption that is in our nature. For the nature of man, in this fallen state, always seeks to flatter itself, looking more for comfort than for cure, and is for palliating the wound, that needs to be searched into.. Whereas no cure can be expected without a deep and thorough search; nor any solid consolation, without previous contrition. 4. Since therefore the knowledge of thine own corruption is so absolutely necessary, it was necessary, that this, as preparatory to thy cure, should be most clearly before thine eyes. And since nothing is here more easy for thee to fall into, and nothing more dangerous than self flattery, it was highly requisite to undeceive thee in this matter, and to make thee truly sensible of thy disease; a disease which has run in the blood of thy ancestors from the beginning, and which by thy own folly has been exceedingly heightened. And verily there is no worse symptom, than for one, where the sickness is so deeply rooted, to fancy himself well; nor any tiling more pernicious, than for thee to be persuaded of the health of thy mind, which labors under the contagion of an hereditary distemper, with sundry other maladies engrafted - into it; for so there is no remedy for thee; which otherwise might have been obtained with no great difficulty by an earnest application to the great Physician, who freely offers thee his assistance, and is both willing and able to heal thee, if you wilt but come unto him, and open thy case. Which if you refusest to do, there is then no hope of cure. Flatter not then thyself, but take the bitters which are prescribed for thy good. And be not earnest for consolation, but rather for purification, how sharp soever this may be. There is no health to be expected by any other method than this, nor true comfort to the soul without this health obtained. 5. The process is here set before thee at large. But take heed that thy heart deceive thee riot, and tell thee that you art in a better state than really you art. This is the ordinary reasoning of corrupt nature; and the men of the world are generally carried away with it. But to this the reasoning of the holy Scripture, the whole tenor of God's revelation, is just contrary; which. is, that a medicine is to be prepared for the sick, not for the sound; according to that saying of our Lord, a They that be whole need not a physician,, but they that be, sick." So then CHRIST, the true physician, and the physic which he has prepared for thee, and the cordial of consolation that is to follow upon it, can be of no use to thee, without owning thy disease. This is the beginning of true repentance, which brings forth, in the end, solid comfort, that will never deceive thee. Be you advised, and let no man deceive thee, as if this treatise were too severe, There is no other way to the - immortal d=own, but through the cross; nor to the river of pleasures, which is at God's right hand, but through the valley of tears, and the shadow of death. Lo! this is the way to life, follow you it. Lay up in thy heart what you readest, and forget not to bring it forth in thy life, the grace of thy heavenly Father assisting thee. 6. Let no man, therefore, divert thee from prosecuting the method here laid clown; let no man persuade thee, that the way to heaven is broader than I have described it for thee; let no man entice thee to fling this book away, because it flatters not the corrupt taste of thy nature. Matter not the foolish judgment which may be passed by any upon these elements of true Christianity; because they are most unsavory to the natural man, and therefore doubtless will be by him condemned. This you may be satisfied of. Therefore regard not you what the men of the world, or the outward and formal Christians exclaim; for, however they may be conceited of their own wisdom, they are in truth, the most ignorant of men; while they have no knowledge of the wretchedness and corruption of their own nature, or of what Adam and CHRIST are, or how Adam must die in them, and CHRIST is to live in them. Be you not infatuated to listen to the voice of the false and deceitful wis-, dom, the wisdom of this world. Blind they are indeed, refusing to walk in the light, because it discovers to them their own misery and darkness. And whosoever disdains this notice, it is certain that he has his mind muddled -with the. darkness of ignorance. Neither does he understand what repentance is, or faith, or the new birth, or mortification, and in what points the whole course of living and real Christianity is contained. And this is the reason why I have been so copious in treating on true repentance, and the effects and fruits thereof. 7. The second thing I have to desire of thee is, that above all things you be mindful to keep thy heart from all spiritual pride; for which end you shall find herein the grace of GOD, and the gifts of his Spirit, mentioned in such a manner, as to preserve thee from presuming on thine own strength. Wherefore, after God shall begin, by his grace, to work in thee spiritual gifts, new habits, new sensations, and new knowledge, see that you ascribe none of these to thine own power or wisdom; but wholly to the power and wisdom of GOD, and to the grace of our Lord Jesus CHRIST. For while you ascribest ought to thyself, you robbest God of his glory, and makest the grace of CHRIST of no effect. 8. Wherefore beware you of the devil's devices, and give not place to him so much as for a moment. The more you have received of the heavenly gift, beware the more you abuse it not to thine own honor, but offer up 411 again to the great Author thereof; ascribing to him alone, after the imitation of the heavenly hosts, all the glory, and honor, and power. It is sure that all, whatsoever God doth, is perfect, and his righteousness in the- soul is the perfect thing. And it is as sure, that all that you dost is imperfect, lame, and defective. Let nothing, therefore, that is good, be ever ascribed to thyself, but let all you dost be done in the humble fear of GOD, and fail not to render to God that which is God's, and to thyself that which is thine; that is, all good to GOD, but all evil to thyself. Neither let the tempter deceive thee, by carrying thee as it were through the air, and setting thee upon the pinnacle of God's temple. Nor be you tempted to say in thine heart, « I have now a mighty faith; I have fervent charity; I have great knowledge; I have great gifts, I thank GOD, above this or the other person." Be not deceived; for wherein art you better than any other 9. For, 1. None of these things are thine, but they are God's, without whose illumination you art blind to all Divine things, and without whose all-quickening power thou.art but a dead stinking lump of earth. These gifts are no more thine, than the light and heat of the sun are the earth's which is penetrated by them. You art at best but the casket to hold the treasure. And no more does the glory of these belong to thee, than the lustre of a jewel or precious stone does belong to the box in which it is kept. So when God placeth in thee his jewels, then you shinest with the lustre thereof, and art made all glorious within: but when he taketh away his precious gifts, then art you truly empty and void. And is it not a great dotage to boast thyself of the goods of another, which are but laid up in thee! 2. You art to consider, that even as the lord of a treasure may remove it hither or thither, according as he pleases; so God may deposit his heavenly treasure in thee, and take it from thee again, as he sees it convenient.' Him, therefore, you oughtest to fear with holy reverence, and with all diligence to keep thyself from spiritual pride; which will be the inevitable loss of the celestial jewels which are given to thee in trust. 3. Moreover, you art to think, that Almighty God will require of thee an exact account of all that which he shall entrust to thy care. Wherefore be not you lifted up for what you bast, but rather bow down thyself before the Almighty, and remember always the more you have received of GOD, the more will he require of thee. 4. You art not to think that you have all the gifts which may be given thee, hadst you even the greatest that were ever given to any of the saints. Be they never so great and high, they are yet but the beginning, and there is a great deal, an exceeding great deal, still wanting to thy being full much, much is behind. These are but the first fruits, 5. Furthermore, it is thy part to know and understand, that there are none of these gifts to be either obtained or preserved but by prayer. For every good and perfect gift descends from God by the means of it; and without it, whatsoever they be that you hast, they are but (lead seeds, bearing no fruits, but withering away. A PRAYER. ALMIGHTY GOD, vouchsafe, I beseech thee, so to enlighten the eyes of my mind, that I may thoroughly see my deplorable fall in Adam, whereby I am departed from thee, the Fountain of Light, walking, alas! in my own darkness. Hence thy word, O Lord, plainly declareth, that my understanding is darkened, not having the light of life; that my reason is rebellious, and still apt to thwart the heavenly dictate of thy word; that my will is opposite to the drawing of thy most holy will,. and utterly impatient of thy yoke. It pronounceth the mind of man in this present state to be vanity, his conversation folly, his heart hardened, his life alienated from the life of GOD, his conscience overwhelmed with the load of sin, his inward eye closed against thy light, his ear stopped to the sweet whisper of thy voice, his throat an open sepulchre, his tongue used to deceit, his mouth full of cursing and bitterness. Moreover, you have manifested to me, by thy law, that not only my passions have been immersed in the love of the world, and have wandered far from the way of peace, which they have not known: but that also my body and all my members have been reduced under the hard bondage of sin. My thoughts are thoughts of iniquity; and wasting and destruction are in my paths: My hands are feeble to do the good that I would; and my feet run to evil. Ah Lord! how inexhaustible is the abyss of my misery and the depth of the corruptions of my nature! Grant, O gracious GOD, that out of the abyss of my misery, I may call upon the abyss of thy mercy, and may be made partaker of that purifying virtue, which is derived out of CHRIST, thy Son; that so the power of darkness being driven away, my understanding may be illustrated with the Divine light! That the distemper of my sickly reason being healed, it may cheerfully asquiesce in the obedience of faith! That my will may be entirely subdued to thy will! That my mind and conversation having shaken off the yoke of vanity, may cleave to the true simplicity that is in CHRIST! That my hard heart may be softened! That my life may sweetly conspire with the life of God! That my conscience, throwing off the dominion of unrighteousness, may, under the influence of Divine grace, govern all the faculties of my soul! That the inward eye in me may be opened to admit the light of truth, and the spiritual ear prepared to receive the Divine inspirations. And for this end, vouchsafe me thy help, O Lord, that I may not superficially look into this bottomless deep of the corruption of nature; but know and acknowledge the very root thereof, out of which the whole harvest of vices does grow up; and that I may so kill the same, and so perfectly destroy it, that the root and seed of grace, which is reached forth in CHRIST Jesus, may spread itself freely and. universally through the powers of the soul. Remove from me, good Lord, all those impediments which obstruct-the saving knowledge of myself, that so, with an open face, I may both see and deplore the abyss of this my misery, and may also feel and taste the most plentiful emanations of thy mercy, to the utter destroying of the devil's image in me, and the new formation of thine own blessed image in all the powers and faculties of my soul, through thine only beloved Son, who is the brightness of thy glory, and the express image of thy person, Jesus CHRIST our Lord, who intercedeth for me, and for the whole church, sitting at thy right hand in the majesty of thy glory, now, and for ever I Amen. ASPIRATIONS. I. GRANT, Lord, that I may look so deeply into the corruption of my nature, that I may taste the grace which is revealed in CHRIST for the restoration of nature, 2. Teach me, Lord, to know myself: O make me perceive what Adam is, and what CHRIST is; and how the first must die, but the second live in me. 3. Lord, I am taught by thy apostle, that the natural man discerneth not spiritual things; create therefore in me, a spiritual understanding, that I may discern those things which are from above. 4. Grant, Lord, that I may have a right knowledge of my present lost state, and a right discerning of the gracious means which you have appointed for my recovery, to thy honor and glory. 5. Suffer me not, Lord, to walk in the darkness of my own perverse understanding; but deliver me from all blindness and hardness of heart, and from the sophistry and stubbornness of corrupt reason. O enlighten my eyesi that I may behold the things which make for my peace, and follow thee, who art the true light. 6. O immense Sea of Love! when wilt you ravish me from myself! I am ashamed and confounded when I look into myself. O deliver you me from myself, or I perish. 7. O Infinite Love, make speed to help me: O haste to assist me, that by losing my own life, I may find thine! 8. Turn me, Lord, unto thee, by true • contrition of spirit; and say unto me, Turn again, O you child of Adam! So shall I be turned unto thee by true hurniliation of heart, that I may enjoy the gracious light of thy countenance. 9. Lord, give me thy Spirit, that may teach me by the true purification of my heart to aspire after and attain the Divine light, and so to walk in the light, as to arrive at the inheritance of light, and to awake in thy likeness!