TRUE CHRISTIANITY;
 
OR,
 
THE WHOLE ECONOMY OF GOD
 
TOWARDS MAN,
 
AND
 
THE WHOLE DUTY OF MAN,
 
TOWARDS GOD.
 
IN FOUR BOOKS.
 
WRITTEN ORIGINALLY IN THE GERMAN LANGUAGE,
     BY REV. JOHN ARNDT.
 
TRANSLATED INTO ENGLISH,
BY    REV. ANTHONY WILLIAM BOEHM,
And printed in London, Anno Domini, 1712.
 
First American Edition
REVISED AND CORRECTED,
 
BY REV. CALVIN CHADDOCK, OF HANOVER, MASS.
BOOKS I. & II.
 
BOSTON:
PRINTED BY LINCOLN & EDMANDS~ NO. 53 CORNHILL
 
1809.
 
 
PREFACE OF THE TRANSLATOR
 
 
ARNDTIUS'S name hath been all along venerable in the Protestant churches, ever since the celebrated work of true Christianity (part whereof is here presented to the reader) hath appeared in public. The effects this book bath produced in the conversion of souls are so very many and considerable, that to give an account of them, would make up a history by itself; which therefore is not to be expected from a Preface. The Author has not only been esteemed (and so continues to be) by those of his own communion, but even by many of other denominations of Protestants; especially by such as have sincerely laid to heart the great:  decay of solid piety in these latter days, and been concerned in retrieving the honour of the Christian religion, by making it shine in the lives of its professors.

2.   Religion looked with a deplorable aspect in Germany, when our author began first to appear with his book of true Christianity.  It is true, that church was but lately reformed from many errors and superstitions; so that one would think, true Christianity should have met with a more favourable acceptance among Protestants. But as the humour of the world goeth! Real piety and true practical Christianity has been all along an unwelcome guest in all ages, in all parties and denominations, in all states of Christendom: and men, however they pretend to honour it, have found out a way to keep its power and energy at a convenient distance not caring to be too nearly acquainted with a religion, whose main scope is to matter the corrupt bent and bias of nature, and to bring the will of men into an entire compliance with the will of God.

3.   This being the nature, end, and design of Christianity, it is almost impossible that those who earnestly endeavour to promote it, should fare better than religion itself. And this was the reason, our Author with his book has undergone many severe censures and persecutions, when this came to see the light; one branding him with this error, and another with that, as in part has been related in the preface prefixed to the last Latin edition, printed at London in the year 1708. However, this disturbance raised about John Arndt and his doctrine, served only to render more refulgent the solidity of his principles, and to set off the better the lustre of true Christianity, by the opposite darkness of a false and counterfeit one.
 
4. One of the greatest efforts of our Author was, to remove from Christianity the abominable idol of a mere external formality, (commonly called opus operatum) and to inspire people with an inward sense and gust of all the duties and functions they outwardly performed. He would have them not only maintain the purity of the doctrine, but adorn also the purity of doctrine with a suitable purity of 1ife and manners; counting this the noblest ornament, the crown and topstone of true Christianity, to which all other endeavours ought directly to tend. But as people never grow sooner weary in any thing, than in the work of reformation, (especially, if this be not only leveled against the corrupt manners and doctrines, but also against the corrupt faculties of the soul, and the very leading principle residing within the mind). So many of the Protestants, soon after the first heat of reformation was over, sat themselves down quietly, as if the business had been finished, and nothing left to be done by them Whereas the true applicatory work of the reformation was then but begun, when the doctrine came to be recovered into some degree of purity, and refined from the adhering dross of abuses and corruptions, in order to be now constantly continued and handed down in life and practice to all succeeding generations. This would have been, and always will be, the likeliest way safely to preserve the depositum of a pure doctrine; which must needs be very much impaired, if not entirely lost, whenever people, once given up to the corrupt bent of their own will, freely indulge themselves in all manner of vices and loose practices: For the will and inclinations being once tainted with self-love, and other irregular passions attending it, will soon give a wrong bias to the eye of the understanding, and this being darkened will produce again abundance of errors and delusions, of abuses and mistakes in the lives, manners, and doctrines them-selves, and so in the whole frame and practice of the Christian religion.
 
5. These mistakes did show themselves soon after the reformation. When Luther had in some degree turned out the doctrine of being justified! by works, and established the doctrine of justification by faith only; many of his followers readily fell in with  that doctrine ; but instead of a living, active, operative, purifying faith, (as Luther required, and which is constantly attended with a train of heavenly operations) they set up a mere carnal confidence, and human persuasion; and instead of that sweet rest, calmness and composedness of conscience, which usually accompanies a divine faith, they rested in a state of carnal security, endangering thereby both their own and other people's safety. This proved the very inlet of many evils.   It made way for the vilest of sinners to shelter himself under the cover of being justified only by faith without works. However, these most dangerous mistakes, as they did not spring up from the doctrine itself thus reformed, but from the misapplication people made thereof; so those that palliated their consciences with so slight and scanty a covering did thereby manifestly betray themselves as altogether unwilling to be wrought into a true obedience of faith, as the apostle's phrase is. All which may give us an insight into the various stratagems of the great enemy of souls, who, whilst people sleep, steals in upon them unawares, and soweth tares among the wheat.

6.   It is true, abundance of dead works of the Papists, which vulgar eyes admired in those days, have been laid aside by Protestants: but is not our dead faith, which too many have raised instead thereof, as empty a thing as their deal works? Where is that compunction and brokenness of heart, that poverty in spirit, that humility, those internal breathings, longings, and desires after Christ the author of salvation? Where is that inward knowledge and sense of the spirituality of the law, and that sorrow, grief, and anxiety of heart attending the experimental knowledge of our apostasy from God? And yet all this must needs proceed the practical application of the doctrine of faith, if ever the latter shall leave a saving change upon the mind, and prove a shelter in the day of wrath, and a stay in the storm of temptation. For all these acts of humiliation are comprehended in the drawing of the Father, which is the forerunning dispensation of the law, whereby the soul, as by a school master is brought at last unto Christ, to be justified by faith. No sooner does she come to believe in Christ. but she is thereby removed from that stock which is wild by nature. and is in grafted into Christ the true vine, in whom she now lives like a branch, and brings forth much fruit.

7. But where are those fruits which must unavoidably follow the doctrine of faith if duly applied by a returning sinner? Where are those sweet emanations and rivers of living water, which will readily flow, and often gush forth from the believer, though there were never a law to compel them? Where is that mortification of the deeds of the flesh, together with the succeeding newness of life? Where is that new creature, that patient resignation and submission to the will of God in his disposals of us? Where is that love of God shed abroad in the heart, and those other heavenly virtues and fruits of the Spirit springing up from the principle of faith as from a divine seed lodged within the soul? Are not these weighty and practical doctrines of true Christianity, both as they precede and follow the settlement of a divine faith, if not quite lost, yet despised, neglected, silenced among~ Protestants in this degenerate age? The doctrine of spiritual contrition and sorrow of heart, being the product of the dispensation of the law, is turned by many into ridicule, and cried down for vapors, for a piece of melancholy, for the effect of an hypochondriac constitution, and for the restless workings of a distempered brain? Whereas it is one of the first operations of the divine spirit, whereby the sinister bent and obstinacy of the will is rendered somewhat pliable, and the whole frame of the mind disposed to a liking of the following communications of the Spirit. The soul is qualified thereby to be entrusted in time with sublimer gifts and graces. But if this preparatory dispensation (under which a man diggeth deep, in order to lay the foundation on a rock) and first step towards a spiritual life, be neglected, and thus the very ground-work over-turned ( on which the whole structure of faith and religion was to be raised,) then it is no wonder, that all the rest falls to the ground religion, without this previous work, being nothing but mere show and pretence, and the virtues, howsoever they may appear to the eye of men, but faint and counterfeit images of religion, but not religion itself, nor the genuine effect thereof.

8. The doctrine of faith itself has fared no better. Faith, as it is now in vogue, signifies no more than a firm adhering to a certain sect and denomination of people, and a violent maintaining of such particular tenets as have been received and approved by that party. All the ingredients of such a faith are nothing but human education, custom, tradition, persuasion, conversation. The zeal which goes along with it is entirely the effect of self-love and off corrupt reason, the two great framers of sects and party-notions. There is no such conviction in this matter as is wont to attend a true faith, and to influence the mind of the believer with a full certainty and undoubted assurance of the truth and reality of the doctrines once received. This faith has not the least character of a divine work stamped upon it. It is entirely taken in upon trust, by the mere suggestion of tutors, teachers, and of other men in authority. This faith is handed down from one generation to the other; one friend persuading the other into the fame notional belief, and parents leaving it to their children, by way of inheritance. It is fit to serve every turn, let it be interest, honour, worldly greatness preferment and the like. No man is a greater enemy to the inward power of true religions than he that is deeply rooted in this imaginary belief, and this barren set of human notions: for his rational activity being destitute of a superior guide to keep it within bounds, and yet busying itself about matters of religion, contracts thereby a multitude of spiritual pollutions. To which is often added a profane contempt of things most sacred, and a misconstruction of the more interior operations of God's Spirit, as was shewn before. Thus is faith, which, according to its primitive standard of scriptural signification, is entirely a creation of God, made a work and persuasion of men, and a traditional business, without so much as one ray of true gospel-light shining into the heart. Such a believer has the name that he lives.

9. But to set out this dark faith in its true light, we ought well to consider the contrary nature of a sound, saving faith, and the glorious display of the fruits attending it; some few hints whereof have been given already. True faith, whenever it is seated in the mind, brings forth works suitable to its inward impulse and constitution. These are termed good works, fruits of righteousness, fruits of the Spirit, rivers of living water ; because they are brought forth by a believer as freely as a good tree yields its fruits, and a plentiful fountain its water. The true Christian is constantly employed about doing good, and laying out what he has received; and yet is he not in the least sensible of any decay, but rather of a daily supply of what he has bestowed on others He that hath, and practically layeth out what he hath, to him shall be given, and he shall have abundance. By these uninterrupted emanations of love and mutual acts of charity, the soul is so far from losing the fountain of life, that she rather moves nearer and nearer towards it, and heartily closes with Christ, who is both the original source and the means of all the graces conferred on her. For this water  which the true Christian has tasted, is in him a well of living water SPRINGING up gradually (and so not by fits and starts) into life everlasting. These are good works indeed. They come from the true gospel spirit of Christ, and by a constant, and as it were natural return, are resolved at last into the grand spring from whence they were derived. Such an one soweth his seed in the morning, and in the evening withholdeth, not his hand from working early and late upon all occasions. This water of life is to him a constant monitor, to do good whilst he has opportunity. How plentifully did the Christians of old drink of this water of life! The woman of Samaria tasted of it, when the Lord discoursed with her at Jacob's well, and she feeling the inward operations thereof, left her water-pot, designed to supply her outward want, together with the well itself, though highly extolled by her at first, and went her way into the city to give vent to these benign, and yet powerful infusions, and to declare to others the joyful tidings which had so wonderfully affected her. She was not able any longer to contain herself, but most affectionately invited her fellow creatures to the same enjoyment. So free and communicative, so ready and overflowing is this well of water, having no envy, no bitterness, no sorrow mixed with it. That glorious martyr, Ignatius, compares this inward work of grace both to fire and water: My (self) love, says he, is crucified, and the fire that is within me does not desire any thing: But the living water springing within me speaketh inwardly to me: Come to the Father.
 
10. But to return. This free and unconstrained gospel-spirit, which is an inseparable companion to a living faith, was powerfully preached up by Luther, particularly in the first years of the Reformation. I cannot but subjoin here his graphical description concerning the life and energy of faith, thereby to give the reader a taste of the sense he had of this work: " Many, (says he) when they hear the gospel, frame unto themselves a thought, which says, I believe. This thought of theirs being excited by their own strength, is counted by them true faith: Whereas it is their own fiction and cogitation leaving no experimental impression at all upon the heart. And as it is but a human business, so it is not followed neither be any good work, nor amendment of life. But true faith is a divine work within us, whereby we are changed and born anew of God. It mortifies the old Adam, and makes us quite other men, in heart, in mind, in temper, and in all the faculties of our soul, bringing along with it the Holy Spirit of God. 0h, it is certainly a lively, active, operative, and mighty work to have faith!  So that it is altogether impossible for it, not to be constantly employed about some good thing or other. Nor doth faith ask a while, whether one ought to do good works; for it hath done them before one can ask, and is continually employed about doing. He therefore who is destitute of such works, is for certain a faithless man or downright unbeliever. "

11. Now if this active faith, set forth by Luther, had continued to be pressed and inculcated, as it was begun by him; we should then have preserved the doctrines both of faith and of good works, in their soundness and integrity. Faith would have been a divine principle woven into all the faculties of the mind, and displayed itself by works as the immediate product thereof: but the former being in a manner lost; it is no wonder, the latter shoots forth into many luxuriant branches, and quite degenerates into some empty moralities, raised on no other foundation than the scanty goodness of the natural man. Such works, though they may often attract the eyes of the beholders for a while, dazzling them with a glaring and sudden luster, and gaining to those that do them the repute of very good men; yet will they upon impartial examination deserve no better character than to be ranked among the splendid sins, as Augustine is said to have called the very best works of the heathens. For inasmuch as they do not taste of Christ, of faith, of the Spirit of adoption. of filial freedom, and a childlike dependence on God's power and mercy; they cannot in any wise come up to the worth and dignity, to the beauty and brightfulness of true and genuine fruits of the Spirit.
 
12. The enemy of souls is always busy to obstruct such endeavours as have a direct tendency to the promoting of true faith and religion. This doth plainly appear from the conduct of those who succeeded indeed the first reformers; but did not labor so much to express their inward life and spirit, as tolerably to keep up to outward form, scheme and model by them raised. This has been in all ages one of the sources of corruption. Many have presumed to value themselves and their way of worship, upon a scheme of religion introduced by some apostolical and eminent men, without stirring up in themselves, a spirit of holy emulation, whereby to answer not only the external formality, but the inward zeal also, the love, wisdom, indefatigable diligence, and, other divine characters which rendered their predecessors so conspicuous in their time. But what else can be expected from so dangerous a mismanagement of the work of reformation, but a piece of self-Christianity, consisting in a naked profession of some particular tenets and opinions of men? The most profligate wretch being ready to declare for a primitive form and to stand up in defense of a notional belief, provided he can but rid himself of the spirit, power, and energy of the Christians in those days. Truly, if things were but rightly settled as to these interior Spiritual realities, intrinsically and essentially required, and if thus the reformation of the heart was made to go along with the reformation of doctrines, of rites and ceremonies; then no doubt true Christianity would get ground on all sides, and flourish in the midst of crosses, as a lily among thorns. For to be a true Christian (as a man endued with an apostolical spirit tells us) is not a work of opinion, but of greatness of mind, especially when he is hated by the world.

13. What has been said concerning the first zeal, and how apt men are to slide from it, is manifest from the conduct of Luther himself. An industrious observer of the reformation by him begun cannot but silently admire that fervency of spirit that holiness of manners, that unaffected humility, meekness, and patience, which in the first years of the work he entered upon, would shine through all his actions. It seems as if it had not been without providence, that the very first thesis of that disputation, which proved in time the foundation of the ensuing reformation, did directly tend to a reformation of life, running to this effect when our Master and Lord Jesus Christ says, repent, &c. He requires that the whole life of his believers on earth should be a constant and uninterrupted repentance. And the progress Luther made in the first five or six years was entirely raised on this basis, and was a proof of his being in good earnest, to recover the power of Christianity, together with the purity of doctrine. The writings he published in these years are enriched with a divine morality, fraught with observations relating entirely to practical Christianity. He runs down the inventions and traditions of men; and everywhere extols Jesus Christ, and the economy of salvation by him established. His insight into the dispensation of the law and of the gospel (which are the two grand hinges whereon the work of conversion moves,) is plain from his excellent Exposition of the Epistle to the Galatians. It came out in the year 1519, and for but two years after the aforesaid first disputation which proved so fatal to the Church of Rome. There is a vein of unfeigned piety running through all his books and actions of that time. His delivery was plain, unaffected, free from rhetorical flowers and colours of speech ~ it appeared every where in its native simplicity; and yet had it some particular graces, and a certain celestial energy going along with it ; which also easily made its way through all the little fetches and flourishes of a superficial scholar and by a secret sting left in the heart of the hearer, forced often an approbation even from the worst of men. For whilst it enlightened1 the understanding, it warmed also the affections with a sense of the love of God, and wrought the will into some degree of compliance with his commandments Not to mention here at large, his laudable endeavours in putting some stop to the farther progress of the school-divinity, and the popular prejudices which, springing up from it, pestered the minds both of teachers and learners in schools and universities.
 
14. This piece of divinity, as it was a cursed offspring of Aristotle's philosophy, and a rhapsody made up of theological and philosophical distinctions, so it received a great blow by the doctrines of Luther; who did what he could to retrench the extravagance of the school-men, and to assert the dignity of the sacred Oracles, then, if not quite thrown aside, yet loaded and darkened with much heathenish trash, and abundance of crabbed notions and barren useless excrescences. The effect whereof was, that, left the sacred scriptures inwardly digested, should have nourished up the soul in the plain practice of' piety, they had puffed it up with an intolerable pride and disdain of others not so well acquainted with the intricacy of the school-questions; it being always the unhappy product of false learning, that it does but discompose the mind more and more for receiving any solid impressions of true Christianity hereafter. And it were to be wished, that there were not too much left in our modern schools and universities, of these impure streams and puddles derived from the filthy cisterns of the philosophy of the heathens, and the divinity of school-men. For these superficial notions having once vitiated the eye, and corrupted the taste of youth, they will hardly ever after relish again the plain and primary truths of the sacred scriptures, let them be never so profitable for doctrine, for reproof for correction, for instruction in righteousness, and alone able to make a man wise unto salvation.

15.  But alas I these noble efforts, whereby Luther endeavoured to recover Christianity into its first brightness and integrity~ both its to life and doctrine, was in the following years not a little interrupted by a stratagem contrived by the enemy of souls. This was designed to divert our reformer from the pursuit of an enterprise, which threatened a dismal ruin to false Christianity, established hitherto, and fortified by a world of laws, constitutions, and authorities of men. Luther entered now the lists with a multitude of adversaries. He did no sooner touch the most visible corruptions, especially those which have pride and covetousness at the bottom; (the two great ends the corrupt clergy have always in their eye) but numbers of adversaries combining against him, rose up) with great heat and fury in defense chiefly of those tenets which all along had served some temporal end or other; which however was cloaked with the specious name of church and orthodoxy. And this was the reason that showers of slanders were poured forth upon, and most fierce and violent contentions raised against Luther.

  16. Luther shewed in the beginning, as was said before, a great: deal of moderation, meekness, and humility: but by little and little, when the fire of contention was kindled, and the minds of men soured on both sides, his brightness began to be visibly eclipsed. The more interior and sublimer exercises of the spiritual life, best preserved in a meek and quiet spirit, suffered greatly under these clamors brought against, and repressed by him. The violence of his temper being thus called forth to battle, he now endeavoured to settle the reformation by arguing, contending, and disputing, which he was before entered upon under many inward trials, supplications, frequent humiliations before the throne of grace, and most rousing exhortations to a reformation, not only of doctrine, but of life and manners also. And this undoubtedly had been the likeliest way to have established so great and weighty a work on a firm and lasting foundation. For a sincere amendment and holiness of life, whereby the tyranny of sin is broken, must needs be highly conductive both to obtain and preserve the purity of doctrine; it having been observed in all ages, that the remaining affections to sin hinder the learning and understanding of the things of God: Which an eminent divine illustrates with the conduct of St. Paul, who intending to convert Felix discoursed first with him about temperance, righteousness, and judgment to come. Where this author goes on: " St. Paul, says he, began in the right point. He knew it was to no purpose to preach Jesus Christ crucified, to an intemperate person, to an usurper of other men's rights, to one whose soul dwelt in the world, and cared not for the sentence of the last day." Where he applies this particularly to the errors of the church of Rome, and then adds: " We may well think it a wonder, that no more men are persuaded to leave such unlearned follies, But then on the other side, the wonder will cease, if we mark, how many temporal ends are served by these doctrines. If you destroy the doctrine of purgatory and indulgences, you take away the priest's income, and make the See Apostolic to be poor: If you deny the Pope's infallibility, you will despise his authority. When we run through all the propositions of difference between them and us, and see that in every one of them they serve an end of money or of power; it will be very visible, that the way to confute them is not by learned disputations: (for we see they have been too long without effect, and without prosperity) the men must be cured of their affections to the world, that with naked and divested affections, they might follow the naked crucified Jesus, and then they would soon learn the truths of God, which till then, will be impossible to be apprehended. Let men pretend to as much learning as they please, they must begin again at Christ's cross: they must learn true mortification and crucifixion of their auger and desires, before they can be good scholars in Christ's School, or be admitted into the more secret inquiries of religion, or profit in spiritual understanding.

17. This is so great a truth, that people may dispute even to the world's end, and yet never find the way to light, if the controversy in hand should border upon any thing of interest, lust, honour or any other branch of corrupted selfishness. These inordinate desires are too deeply rooted, to be quelled and silenced by common disputes and contentions of men. The secret of the Lord, and the knowledge of the divine economy of salvation, is only with them that fear him, and his covenant is to make them it.  And this practical method was followed by Luther, when he first entered upon his great enterprise of reforming tough afterwards, when the noise and clamour was raised, he in a manner lost his way, the boisterous passions raised on both sides intercepting, in some measure, the soft and gentle communications and guidance of the divine Spirit! Every day was now a day of battle with him, and every place a pitched field to ward off the incessant assaults of a numerous enemy surrounding him on all hands. And as at his first setting out, he was entirely destitute of human help and support; so he cast himself entirely upon the power and mercy of God, the only proper object of faith in the worst of times. But this scene of affairs took afterwards another turn. Great men of the world stepping in, encouraged indeed and applauded the work once begun: however, their ends being too much bent by self-interest, and other sinister designs intruding into, and mingling with, the concerns of religion; their offers, aids, applauses, promises, and engagements proved often but more prejudicial to the main scope of the undertaking, and more hurtful to the principal managers thereof. But as my intention is not to take here an exact survey of all the transactions of that age; (it being too ample a subject to be brought within the bounds of a preface,) so these few hints may suffice for the end here intended.

18.  After the death of Luther, which happened in the year 1546, it was expected the Protestants (or so the reformed party began to be called about the year 1529) should have carried the work begun by Luther and his fellow. laborers, to a higher degree, and betimes repaired what was weak and tottering. For truly they stood now on Luther's shoulders; and seeing the ice broken, and a path beaten out before them, they might have drawn nearer and nearer towards fitly framing together all the spiritual building, that it might at last have grown up into an holy temple in the Lord And it was Luther's will, his followers should go on with, and by no means rest in the work by him set on foot. But alas, things fell out quite otherwise Hardly had Luther got his quietus when too many of his friends lost more and more the main design out of their eye. Strifes and contentions, disputes and wranglings, grew to an excessive height, but the plain practice of piety fell to decay. School-divinity, which was banished by Luther as a thing not agreeing at all with the native simplicity of the gospel and of the Christian doctrine, gained ground again in schools and universities, and re-assumed now after its return, too masterly an air in matters of divinity. And so it has continued to do in most Universities ever since, but more particularly where it was first turned out by our reformer. The unhappy effect whereof has been, and is still, that the plainness of true Christianity, has thereby been exceedingly adulterated, and by this means a complication of spiritual diseases been bred, with a neglect of that healing truth which is in Jesus, and with a disrelishing of the knowledge of that truth which is after godliness, as the apostle's phrase is.

19.Thus did a great many lay themselves entirely out maintaining such doctrines as were revived by the first reformers, without endeavouring at the same time to see them also experimentally applied in life and practice. Those made religion a work only of the memory and understanding, whilst the will continued in the bondage of self-love and pride, of ambition and emulation, and of other pharisaical defilements. And this must needs prove but a very lame and imperfect reformation at last. However, all this was covered again with the specious title of zeal for the reformed church. The doctrine, cast into a systematical dress, was made to appear under the name of orthodoxy and analogy of faith. This was attended with a set and circumscription of certain notions, rights, ceremonies, and, as it were, party-confines; which use to be the preliminaries for erecting a doctrine and opinion into a complete sect or party. Others were only busy about increasing the number of proselytes. And indeed many left the Pope, but never came to Christ. They cast away the more notorious prejudices, but took up more refined ones, and never received the love to truth, or any inward principle of grace. Hardly was any inquiry made, whether he was also a living member of Christ that offered to be a member of another communion. Alas! How much is there left of this superficial work even to this day in the gaining of proselytes.
Now for this reason, many well-disposed souls have endeavored both to lay open the insufficiency of this reformation, and to offer some means, whereby, if duly applied, things might he set to rights again. Some have compared the state of the church before the reformation, with the bones seen by Ezekiel in his Vision. As they were very dry, so everything seemed dead and destitute of a principle of life in the times of popery. Not as if there had been no Saviour at all, but because there were too many. It seems the guides and governors felt in themselves a secret conviction of the deplorable deadness and emptiness of that church, and for this reason contrived abundance human helps, means, inventions, thereby to amuse the ignorant, and to supply the place of a living Christ and Saviour. But all this would not do. The bones continued dead and dry. At last the work of reformation began. Christ is preached up as the fountain of life, to wash away the sin and uncleanness of the world. Many indeed questioned whether these bones would ever live: nevertheless, a noise was heard. Some did like and applaud the reformation; some did not. Some were wrought upon; and some not. However, after various collisions and shakings, some bones came together, and flesh and sinews upon the bones, the skin covering them above. Thus did the Protestants frame at last a body of a church, and endued it with sinews, thereby to convey the doctrines and principles of religion into the body itself, and into every member in particular. But alas! What was said there may fitly be applied here: There was no spirit in them!
 
21. I would not be understood to cast any uncharitable reflections on any of the first reformers. Nor do I say there is no spiritual life stirring at all in any of the members adhering to the sundry church communions of Protestants. There have been all along some few in all ages and nations, who, Without noise and bustle, have minded, and still do mind, the more essential and spiritual part of religion, without doting about questions, and some fashionable strifes of words. But this I dare say, that the body itself, considered in genera! is still dead. The true internal constitution of a body is wanting; let this be considered with respect either to the head, or to the members adhering to it, and the various operations proceeding from the members. Where is that true communion the body ought to have with the head, and the uninterrupted influence the head ought to have again upon the body Where are the vital emanations which must needs attend so close an union and the real effects derived again from this union, upon the life, manners, desires, thoughts, actions, and the whole internal and external conduct of a Christian? Again: if the body be considered in relation to the members; where is then that sweet fellowship to be found in our modern church-societies which one member ought to bear to the other, and which makes every one employ its particular gifts for the profit and benefit of the whole, in a manner most abounding and universal, free from hatred, envy, bitterness, strife and animosities, as things utterly inconsistent with the nature of the church, body, and spouse of Christ? Where is that spiritual: sympathy and fellow-feeling, wherewith those that are not dead, but living members of this spiritual body, must needs be affected among themselves?  Where is that divine coherence and symmetry not so much in particular opinions, forms, schemes, and modes of an external way of worship, as in spirit, in power, and in reciprocal acts of an endearing love, and of a most cordial friendship?

22. Of this divine constitution relating to a true church communion, some small ray has been observed in the church, of the brethren of Bohemia, about these latter ages; to which their last bishop applies that apostolical description of a church, telling us, "That this congregation was a society of saints fitted by the work of the ministry, for mutual edification in the unity of faith, and for a sincere conduct in love and charity: That it was fitly joined together and compacted, by that which every joint supplies, out of a power working within. Thus whilst every one was the member of another, they were by common laws bound to common edification; being, as it were, glued to one another; not by the inducement of any external pomp or splendour, or affluence of wealth and honour, nor by the ties of any violent compulsion; but entirely by a Virtue or power working within, and by the glue of the same faith, love, and hope." And this virtue working within, as this author calls it, or this divine nature derived out of the fullness of the head, into the whole body, and into every member of the body, proved the very cement, which in the better ages made the body most wonderfully cohere in all its members, and in the various functions and employments of the members. There was indeed, a variety and multiplicity of members, (as there is in the natural body) and of differing actions and motions of the members. Yet did they all concur and most sweetly conspire, to the advancement of the common interest of the whole body. All the actions did spring up from one and the same root or leading principle, and they tended all to one and the same end also. But then each member manifested the gift conferred upon it, in its proper place, sphere, station, and capacity, and moved in n other orb but where it was placed by Providence. Hereby the manifold wisdom of God displayed itself most gloriously; there being both a unity and variety in the spiritual body of Christ. A unity as to the productive and radical principle fixed within the mind; and a variety as to the differing motions, functions, and emanations proceeding from it.
 
23. Now those souls thus combined in the unity of faith, and works of love, make up together the spiritual living body, and the holy temple of Christ. They are the family of God. They are the spouse of Christ, and the domestics or household of faith. They are the spiritual house and the true church of God sanctified and cleansed by Christ. They are scattered through all such parties, sects, and confessions, as have preserved Jesus Christ as the Author of life, and the vital principle of religion, and do not disdain the contemptible meanness wherein his body appears at present. No sect or party can for itself claim the privilege of being the church or spouse of Christ alone, with an exclusion of other communions. He that would pretend to such a spiritual pre-eminence, would but betray thereby too much of the spirit of antichrist, together with a gross ignorance of the laws, constitutions, dispensations, and of the whole economy of the church of Christ. For of such heaven-born souls, some few have been at all times in the several branches of the Protestant communions, ( to whom this my discourse is chiefly confined) from the beginning of the reformation, down to this present age. In those souls the greatest mysteries of salvation have been preserved, and the principle of regeneration constantly handed down to some of the posterity, when all the rest went a whoring from the true God, after the imaginations of their own heart. Those souls make up that peculiar people of God, as the apostle styles them. They are a chosen generation an holy nation, a royal priesthood. having the Urim and Thumumim fixed upon, nay, within their breast; and being no longer servants, but friends, they have such things made known to them, as the Lord has heard of his Father. These have been, and still are, the shining ornaments and supports, the glory, the light and the salt of the external communion wherein they live, though generally hated by the domineering multitude of formal hypocrites, and branded with the odious names of fanatics and enthusiasts; it being the common lot of all those that are born after the Spirit, to be persecuted by those that are born after the flesh.

24. What particularly concerns the Lutheran church, to which the book here presented to the public leads me, John Arndt was an ornament thereof in the beginning of the seventeenth century, endeavouring them to awaken people from their lifeless formality, into an inward sense of true Christianity, by restoring the doctrine of a living faith, to its first integrity and practical application But this would be too prolix a task, if I should offer to enumerate here at large, the labours of those persons who, under the gracious influence at God have all along borne up against the tide of such mistakes and prejudices as in part have been taken notice of here-Some few hints relating both to our author, and to some others joining with him in reviving a sense of true Christianity, have been given elsewhere to which, for brevity's sake, such readers are now referred, as perhaps are willing to know something of the present state of religion in other Protestant communions, and particularly of the late stirs among those of the confession of Augsburg, towards a revival of true Christianity. The translation of this this volume, as it has been done by an English pen, so it is left to the English reader to judge of the performance. Perhaps some-thing is lost in the translation, there being a certain, secret, and almost inimitable divine unction which accompanies some books in the reading, and which is scarce possible fully to transmit in any other words than those of the author himself. However, there have not been wanting witnesses among the learned, even in Great Britain, who having read it only in Latin, have expressed a high esteem and veneration both for the author and the book.
 
25. Of this number is the late learned and pious Dr. Worthington, who called our author another Salvian: And in the excellent preface to his exact translation of The Christian's Pattern, introduces him as one of the brightest lights of the reformed churches, (much the same among the Lutherans, as Thomas Kempis: a with his famous little Manual, was among the Papists,) "Whose business it was to convince men of their unChristian spirits and lives, and to awaken them to the minding of true Christianity in life and power, that so they might not place the kingdom of God in meats and drinks, in mere opinions and outward observances, in a speculative and notional Christianity, an Unfruitful faith, a dry form of knowledge and godliness; but might make it their great care to become really better, a people and virtue; to shew forth the power of Christ's death and resurrection within them; to crucify the old man, that the body of sin might be destroyed, and that they might rise up to a new life, the holy, harmless, sweet, and humble life of Christ: And that by living soberly, righteously, and godly in this present world, they might adorn the doctrine of God one Saviour, which is by the apostle styled the doctrine, or the truth after godliness. To such purposes and, were the writings of this faithful servant of God (John Arndt) designed."

26. This was the well-weighed judgment of this great and worthy man concerning this present treatise, and the author of it. Then, having before compared him with Salvian among the ancients, and a Kempis among the moderns, he likens him in the last place, to the prophet Micajah, as to the hardness of his lot acquainting us, how" such a plain and sincere dealing met with great oppositions and censorings, even among Protestants
themselves; but how unjustly and undeservedly, says he, has been observed by others."

27.  As for the order into which the whole work is digested, the reader is to observe that it contains four books.  The first he calls the book of scripture; the second, the book of life; the third, the book of conscience; to which he subjoins the fourth, called the book of nature. In the first of these, he demonstrates the scope of the scriptures to be the restoration of the human nature, front the fall it had in Adam; and that for obtaining this great end, the reading of the scriptures ought not to be looked upon as a mere task en-joined by the laws of men; but that they ought also to be inwardly digested, and really transcribed into the soul of a sincere Christian. In the next, he shews at large, how the whole life, practice, and power of the Christian religion is to be entirely derived from Christ, viz. From his bitter passion, crucifixion, death, and resurrection. In the third book his design is, to explain the kingdom of God in the soul, and the divine principle of a regenerate conscience in its various motions and operations, with all that relates to the hidden treasure and pearl of wisdom.  And in the fourth, he is an interpreter of the Mosaical Genesis; shewing how the great world, and all things that are therein, do both bear witness of God, and lead us constantly to him.
 
May the great Lover of souls grant his blessings to it for the end intended, and accompany it with his gracious workings in the heart of the reader, that he may obtain an inheritance among them that are sanctified in the truth!   
        
PREFACE OF THE AUTHOR
 
HOW great and detestable the abuse of the holy Gospel is, in these last dregs of the world, abundantly appears from the manners and conduct of those, that boast loudly of Christ, and of the  purity of his word; but lead at the same time, a life so profligate, and altogether so antiChristian, as if they lived not among Christians, but heathens themselves, and professed infidels. This dismal state religion is reduced to in an age wherein vice, and an empty hypocritical pretence, has got the ascendant every where, has prevailed with me at last to publish this treatise; for no other end than that those who are as yet of a good will, and not quite carried away with the vogue or torrent of the times, may know at least, wherein true Christianity does consist; viz  In the demonstration of a true, lively, and practical faith, manifesting and exerting its life and energy by unfeigned godliness, and suitable fruits of righteousness ; the name of a CHRISTIAN being given us, not only as we believe in Christ, but also as we live in him, and as he again lives in us.

2. Moreover, I have undertaken to write this piece of Practical Christianity, that it may serve for an instruction, how true repen­tance must needs proceed from the inmost centre of the heart alone, how it entirely changes the mind and affections, together with the other faculties of the soul, and conforms in fine, the whole man to Christ and to his holy gospel, renewing him day by day, into a new creature. For as every seed produces fruits of a similar nature, and like to the seed itself; so ought also the word of God to be the productive principle of plenty of spiritual fruits within us. And we ourselves ought to live constantly in the new birth, after being made once new creatures by faith in Christ. In a word the whole intention and design of the book, is, to explain how Adam ought in us to die and Christ to live: It being not enough to know the word of God; but if we know it, it must then also be expressed in our whole life and practice.

3. Many of those that now-a-days apply themselves to the study of divinity, suppose it to be a mere notional and specula­tive science, or some piece of polite learning so much in vogue among scholars: Whereas, it is rather a living experience and practical exercise of the soul. Almost every one, alas! that goes about this study, does it with no other prospect than to get the applause of men, and to became great and famous in the world. But how few are there that will answer the true design of divinity, which is, that people should be made thereby thoroughly good and holy, and have their own will rendered conformable to the will of God! Thus is divinity itself, which should raise the mind far above these petty designs and selfish desires, turned into a means of promoting but the better, carnal ends and interests. Every one is now in quest of polite and learned men, by whom he may be instructed in arts, languages and sciences: But hardly is there any one to be met with, that covets to learn from the true One, and only teacher and master, that great lesson of meekness und humility of heart; though it be an undeniable truth) , that the holy exemplar of life which he has left us is the brightest pattern and safest rule to follow, and consequently the sublimest and most sovereign wisdom and art of arts, according to that of the poet
 
The life of Christ all learning us doth teach:
No human wisdom it can ever reach.
 
4.There are not wanting now every where such men as would be thought ministers of the gospel and of Christ; but there are exceeding few that are willing to be his followers also, or imitators of his life: at this rate, has the Lord many ministers, but few followers! Notwithstanding it be utterly impossible for any one to be truly a minister and lover of Christ, unless he be at the same time a follower of his life also, according to that: If any man serve me, let him follow me. If any one love Christ, he must needs love also to copy after his most holy life, and to transcribe in his own life and cross and contempt, his reproaches and insults, though they be never so sharp and afflicting to the pretensions of a temper which never likes to be crossed by any opposition. And though we are not like to express to the full that sacred pattern of the blameless life of Christ, whilst we are in this state of our minority; yet it is meet that such a state should be loved, breathed after, and pursued with our utmost endeavours. And then surely we live in Christ, and Christ lives in us: For he that says he abideth in him, ought himself also so to walk, even as he walked.

5.Truly men are now-a-days so far fallen away from the substance of things, into some empty and slight appearances that they will be more inquisitive about learning, arts, and sciences, than about the love of God itself. They will seek to know everything else, rather than to know Christ; though this knowledge exceed in real worth and dignity, all the wit, sciences, and arts of men, which without it must needs prove very barren, and altogether empty and fruitless. But then, (as I said just now) no man can be a true lover of Christ, except he be a follower also of the holiness of his life, and of the purity of his manners. But alas! so great  is the degeneracy of most men in this age, as to be even ashamed of Christ, and of his life, and to count the meanness and lowliness wherein Christ appeared, unbecoming the life and manners of the so called Christians. And to these belongs that just, though severe reproof of our Lord : Whoever shall be ashamed of me, and of my words, in this adulterous and sinful generation; of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father. And this is the true sense and character of our modern Christians. Fain would they have for themselves such a Christ, as would be magnificent, splendid, wealthy, pompous, fashionable, and conformable to all the airs and humours of the age. If such a Christ were to be had, there would be multitudes of followers resorting to him from all parts. But now they cannot away with a Christ that is poor and indigent, meek and humble, despised and rejected by a profane world. They cannot bring themselves to have a liking to such an one no, not by any means! They care not either to receive him, or to profess and to follow him. Unto those therefore he will answer in that day, "I never knew you. As you heretofore disdained to know me in my humility and meanness so I do not know you now in your pride and worldly greatness.
I know you not from whence you are."  O terrible word!
 
6. Now this profligate life and overflowing corruption of our modern Christians, as it is diametrically opposite to Christ, and to the religion by him established; so it loudly provokes the wrath and judgments of God, which now begin together apace on all hands. So that almost all the creatures of God heaven and earth, fire and water, seem to be made a weapon for revenging the affront and in-dignity offered to Christ, by the false and formal professors of Christianity: Nay, the whole frame and system of nature, moved as it were with a just indignation, groans under the bondage of corruption, ready to break to pieces at the abounding wickedness of the world. And this, you will Say, must unavoidably be followed at last by floods of misery, by dearth, slaughter, and devastations; by pestilence, and other contagious and destructive distempers.

7 . Nor is there a stop here. For the last plagues already begin to rush in upon us with so uncommonly a violence, and to crowd in one after another, that men will hardly be free at last from the revenging insults of any creature whatsoever. For as it was before the mighty deliverance of the children of Israel out of the bondage of Egypt, when this nation was scourged with most dreadful plagues and afflictions; so it shall be before the last glorious deliverance of the children of God out of this world, that grand and spiritual Egypt. With unusual, most dismal, and unheard of judgments, shall the impiety and unbelief of men be visited. And therefore it is time, nay, high time to enter upon an unfeigned course of repentance, whilst the tide of wickedness runs so high and to fet about the work of reformation in good earnest, whilst grace is offered, turning from the world to Christ, and by faith adhering to, and living in him: For those that " dwell in the secret place of the Most high shall abide safe under the shadow of the Almighty," and secure the interest of their souls, in tile midst of a profane and dissolute world. to which tends also the warning of our Saviour " Watch therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass"
 And that of David: " Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever."

8. Now to prepare your mind, Friendly Reader, for such a saving change required by the gospel of Christ; this Treatise will furnish you with some practical instructions, or a sort of, manuduction towards so important a work. It explains both the nature of faith, in order so obtain forgiveness of sin; and the saving use of grace, in order to acquire that holiness of life, and reformation of manners, which is wont to adorn and to evidence true faith, whenever it is begotten within the heart. People greatly mistake, when they place religion in nothing else than in a mere verbal confession or some outward show and appearance of a normal devotion Whereas it consists rather in a lively faith, attended with most substantial fruits of piety, and with a train of Christian virtues, proceeding from faith no otherwise, as from Christ himself5 to whom faith is united. And so indeed, need there is that it should be. For since faith in itself is a good altogether unseen and hidden to the eyes of men; it is but meet that it should display and manifest itself by fruits of righteousness~ and hereby become, in a manner, visible to the eyes of others. For faith is an active principle in the mind, which by its close adhering to, and hearty embracing of Christ, fetches from him plenty of heavenly graces; nay, righteousness and happiness itself.

9. Now whenever this faith is raised into a firm and constant expectation of such goods are promised in the world of the gospel; then faith has begotten hope. For what else is hope, but a patient and quiet expectation of enjoying in due time the goods that have been promised to faith? The same goods being now, in some degree, attained by faith, and laid out again in charitable acts for the good of our fellow creatures; then CHARITY springs up from faith, which constantly reflects back upon the neighbor that love which it has received from God. Again, when faith sustains the examination or trial of the cross, and resigns itself quietly to the divine will and disposal; we may then conclude, that PATIENCE is brought forth by faith. But when faith either sighs under the burden of the cross, or returns thanks to God for benefits received; we Must then pronounce PRAYER to bud forth from the fruitful stock of true faith Moreover, when the eye of faith is beholding God's power on one hand, and man's misery on the other, and is now comparing one with the other ; then it will bow and prostrate itself before the divine Majesty : and then we may say. that HUMILITY is the blessed off-spring of the same faith. When at last faith is put to all hearty concern, lest by any false step it lose again what once it has received: or, as the apostle's phrase is, when it " worketh out its salvation with fear and trembling," then the fear of the Lord proves the genuine product of true faith, and adds the top-stone to the divine structure, so happily raised and carried on by a true- believer.

10. And from this I think it is manifest, that all the Christian Virtues are really of the progeny of FAITH or as it were, the children thereof inseparably attending that principle, from which they originally drew their first breath, life, and happiness. I say, if they be but solid, lively, and true Christian virtues, sprung up from God through Christ in the Holy Spirit; they then will never be separated from faith, which on the part of man, is the very begetting principle of them all, and makes them all return  into God, as certainly as they, by the means of faith, first proceeded from him. From whence it follows, that no man, without faith in Christ, can perform any work acceptable to God. For, from whence is true hope, sincere charity, firm patience, fervent prayer, Christian humility, filial fear of God, but from faith? It is faith that fetches all this from Christ, that true, and unexhausted fountain of salvation. It derives from him all the righteousness itself, and all the fruits that are wont to accompany this righteousness.
 
11. But in this matter take heed lest you perhaps intrude your own works and small beginnings of virtue; nay, not even the very gifts of the new life, into the grand article of justification. For before God there is no manner of account had of any man's work, merit, gifts, and virtues; (let them in all appearance be never so bright and conspicuous) but of the all-sufficient merit of Christ only, humbly laid hold on by Faith. But this we have spoken of at large in the 5th, 19th, 34th, and 41st chapters of this first book, and in the three first chapters of the second, to which the reader is referred. See therefore, I say, that the righteousness of faith be not confounded at any rate, with the righteousness of the Christian life, springing up from it: But that these two be carefully distinguished from each other; the former being the basis of the latter, and these two taken together, the main hinges on which the whole life of a Christian, in all its works and operations, must move. But then take care also on the other hand, lest, by a wrong and sinister application of this doctrine, your endeavours after a true holiness of life, be in any manner cooled or lessened. For, wherever a hearty concern for a daily growth in the practice of Christianity is wanting; there faith itself wanting also, whose very nature and character is, daily to purify, to change, and to re new the heart. And therefore this work of repentance and mortification must be earnestly resolved upon; it being utterly impossible for any one to relish the sweet and gracious infusions of the gospel of Christ, except he has tasted before the bitterness of a contrite spirit, and of an unfeigned sorrow of heart; according to that of the Lord:
 "The poor have the gospel preached to them." And, "Blessed are they that mourn, for they shall be comforted."

12. For how shall faith quicken and raise the heart into newness of life, unless it be first deadened and mortified by serious contrition and affected with a sorrowful sense of all the former sins and transgressions. And therefore I would have you by no means believe, as repentance was so light and easy a matter, as our superficial professors suppose who place the whole of their religion in being externally sober and righteous and free from the soul and pollutions of the world. The sacred Writers do not use soft and delicate, but earnest and grating expressions, wherever they set forth the intrinsic nature of repentance the apostle commands us no less, than to "mortify the flesh and the members -which are upon earth; to crucify the flesh with its affections and lusts; to be crucified to the world, to be crucified-with Christ; to present (or offer up) the- body a living sacrifice; to die to sin, and to be dead with Christ," and the like. All which exhortations of the holy apostle entirely tend to remove far from true Christianity, that delicacy and softness of mind, which is apt to indulge the flesh in its inordinate lusts and sinful propensities?

13.   Nor do the holy prophets of old, when they describe repentance in its true and lively colours, use any softer or milder expressions; thereby to mince, as it were, and to palliate the matter. No! so far from that, their very words are as a hammer. to break in pieces, and as a fire to burn up whatever stands in its way. They require no less than a broken heart, and a bruised spirit. They will have the heart rent, and not the garments. They will have us turn to the Lord with) fasting, with weeping~ with mourning. But alas ! Where is there to be found this day, so much as the least footstep of such repentance as this?   Christ himself will have us hate ourselves, deny ourselves, and forsake all that we have, if ever we have a mind to be his disciples and followers- And all these notable words, so full of strength and vigour are made use, of for no other purpose, than to make us go forth with power and earnestness against the common enemy of souls, who is always  busy to slack our hand in the important work of repentance. And of this anxious care and severe contrition, we have a most lively image afforded us in the penitential Psalms of David to which I refer the reader for a fuller information about the practice of repentance. Not to mention here the terrifying menaces of a jealous God throughout the whole scripture whereby the sinner is required to bring forth repentance with all the fruits answerable thereto; and this, on pain of being forever banished from the kind and glorious presence of God. And this impartial scrutiny of a man's own heart, together with the smart and exasperation of the law, is necessary, in order to make way for the sweetness, temperatures and mildness of the gospel of Christ, which, when these days of toil and labour are blown over will most certainly take place in the soul, and, by exerting its own gentle operations lead the penitent sinner into the easy, pleasant path of the love of God, strewed with plenty of evangelical promises, and displayed for his comfort in scripture. But both one and the other works in us the self-same Spirit of' God through his word.

14. This serious, bitter, and internal penitence of the heart, together with the whole train of spiritual graces, the practice of faith and works of charity going along with it, is the main drift and subject of the book here published. For whilst it treats on faith, it cannot but touch also what is so nearly related to it: And this is love, the first and immediate offspring of faith. Again what proceeds from Christian love must needs proceed from faith also, if we trace every thing up to its first source and original principle. One thing I must notice here. This is, that some of my readers might, perhaps, take offence at a few passages interspersed in this book, being fetched from the writings of D. Tauler, of Thomas a Kempis, and of some other pious and ancient authors, Which at the first view may seem to attribute a little too much to the strength and ability of man in the work of conversion (from which, nevertheless, all my books derogate.) Therefore I earnestly entreat the reader, that he would be pleased to ponder well the principal scope and main design of the whole treatise, without stopping or stumbling at a few particular expressions. Now the main scope of the whole book is no other, than to lay open on the one hand the secret and abominable depth of original corruption cleaving to mankind; and on the other, to set forth Jesus Christ as the sole beginning, medium, and end of our whole conversion to God. This twofold consideration required to the aforesaid internal penitence of the heart, runs through the whole composure of the book. As the first will influence us with a profound sense of our misery and nothingness, and make us even despair of our own strength and ability; so will the other branch of this knowledge make us ascribe every thing that is really good to Jesus Christ, the great restorer of our happiness; that he alone may be our All and our Whole, that he may work all in us, and live in us alone.

15, May the Lord by his holy Spirit enlighten us all, that we may be found sincere and without offence, both in faith arid life, until the day of Christ; (which is at hand) being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God. Amen.
 
 
TRUE CHRISTIANITY.
 
 
BOOK I.
 
CHAP. I.
 
OF THE IMAGE OF GOD IN MAN.
 
 
EPH. iv. 23, 24, "Be ye renewed in the spirit of your minds. And put ye on the new man, which after God is created in righteousness, and in true holiness, (or holiness of (truth.)"
 
1.  THE image of God in man is the conformity of man's soul, of his spirit and mind, of his understanding and will, and of all his faculties or powers, whether spiritual or bodily, whether rational or sensitive, with the Divine Being, the Infinite Good; with all the divine attributes, virtues, and properties that can ever be imaged forth in a creature; with all the divine beauties, harmonies and loveliness; and, in a word, with the original pattern of the divine mind, and the perfect standard of that will from whence all righteousness  and true holiness are derived. Now it appears manifestly, that man was at first created according to the image of God: And that this was after it had been first resolved upon, and in a solemn manner declared, by the Eternal Father, in union with his eternal Son and blessed Spirit, and with all his divine attributes, virtues, powers and properties; according as it is written; God said, that is, through the Omnipotent Word which was with him in the beginning, even the Word that both was with God, and was him. Self-God, he outwardly and substantially expressed his mind to this effect, viz. "Let us make man in our image, after our likeness," Gen. 1. 26. Whereupon it immediately follows: So God created man in his own image; in the image of God created he him, according to the resolution and decree, which was just mentioned by the divine historian. And this now was the creating word, the overflowing power and life of the Godhead, which went forth as from the council of the Holy Trinity (if it be lawful so to speak) into nature, whereby the image thereof became reflected in man, and rested upon man.

                  2. And hence, by the testimony of the Holy Ghost, it is evident, that the Deity in Trinity implanted its image in man in the beginning; and that this was after such a manner, as the divine holiness, righteousness, and goodness might shine forth in his soul, and send forth light abundantly in his intellect, will and affections, yea, even in his very outward life also. And that all his actions, both interior and exterior, might consequently breathe nothing but divine love, divine power and divine purity; and man might live upon earth, no otherwise than the blessed angels do in heaven, always doing the will of his heavenly Father.

                  3 . Thus man was made to lead a heavenly and angelic life upon the earth, and by an efflux of this god-like being and image in him, he had dominion also over all things in this elementary world, being for that end, but a little lower than angels, and even that, but for a little while. Wherefore the creatures of the earth, sea and air, were universally put into subjection under him, that so he might rule them to his Creator's glory, by a divine virtue and power inherent in him: According to the express decree concerning him, whereby this was originally communicated together with that image, saying "Let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every living thing that moveth upon the earth."
 "So that all this is the consequence of man's being thus divinely formed, and sealed with the divine image and similitude, as a representative and vicegerent of God whom he was to have expressed continually in love, power and holiness.  For God was delighted to honour him; and this image he had made in man, on purpose to take his delight in him, and rejoice, as it were, in his soul, with the joy of the bridegroom in his bride, and of a father in his child born after his image . For even as a man becoming a father, and beholding himself, or another self in his offspring, cannot hence but rejoice with an inward joy hardly to be expressed: So in like manner, God here becoming a Father, and beholding the express character of his person reflected in a living image of Him, or beholding himself in this his offspring, his rejoicing was thenc in the habitable part of his earth; and his delights were with the sons of men," as in whom he himself was represented. Thus God's chief pleasure was to be with man; in whom he rested as it were from all his labour: and our first parents and their posterity were to have always enjoyed this blessed Communion had they continued but in his likeness, and rested in him, and in his will, by placing their delight and pleasure in the original of this blessed image; which, as it was their beginning, was to be also their end. For though God rested in all his works, yet did he take singular and chief delight in man; because in him his divine image did most perfectly and transcendently appear: and did more eminently rest in him, than in them all, as in a sovereign master-piece of his creation; from which did shine forth the excellent glory in highest innocency, beauty and lustre.

4. For this cause God planted three principal faculties in the soul of man; which are the understanding, the will, and the memory; that in these three the manifestation of his glory might more fully and distinctly be set forth, according to the variety of the divine numbers and powers. These faculties, as an out-flowing from its original source and root, the Holy Trinity produces and preserves, sanctifies and illuminates, most beautifully decks and adorns with its divine graces, works and gifts.

5. Now it is the property of every image whatsoever, to represent a like form and figure of that which is there-by imaged: Nor can it be thought worthy the name of an image, or similitude, unless it he like to that original, that it is to represent. For an instance whereof we may take a looking-glass, in which a man beholds his natural face, and views the reflected image of his own person according to the degree and goodness of the said glass For in this an image cannot appear, unless it draw a likeness from the object which is set before it or unless it conceive as it were the form of the original, which begets in its own resemblance or picture, by a due reflection of the light, where there is no impediment to obstruct the same And consequently as by how much purer and clearer the mirror is, so much more clearly and evidently does the image of a human face appear therein reflected. Even so in like manner the more clear and pure the soul is, so much the clearer and brighter does the divine image, of the face of God in Christ, therein shew forth itself visibly.

                  6. And therefore to this end the great and holy God created man altogether pure in the beginning, as an unspotted mirror of his brightness, without the least stain or blemish, being endued with such faculties, both of soul and body, as were then perfectly blameless and unreproveable: That so the Divine Image might in him be seen, not as a vain and lifeless shadow appears in a glass, but as a true and living image of the invisible God, and as the likeness of his inward hidden immense beauty. Thus was man then, I say, created after the similitude of the Divine Being, in perfect beauty; there being an image of the wisdom of God in the understanding of man; an image of the goodness, meekness, and patience of God in the spirit of man; an image of divine love and mercy in the affections of man's heart; an image of God's righteousness and holiness, integrity and purity in the will of man ; an image of his friendliness, his loveliness, his gentleness, his courtesy, and his veracity in all man's words and actions; an image of his almighty power in the dominion and government of man over the earth, and in the fear and subjection of all living creatures that was granted to him; and last of an image of God's eternity in the immorality of the soul.

7. From this image man ought to have studied and learnt the knowledge of God and of himself: And this should have been done by him before all things. Out of this he might have known God his Creator and Former to be all things, the Being of beings, and the chief and only BEING, from whom all created beings have their existence, and in whom, and by whom all things that are subsist have their being. Out of this his image he might also have known God, as the original of man's nature and fountain of his being, to be all that essentially, whereof the image and representation was shadowed forth in himself. So then we arrive hereby to be the knowledge that God must be all those things after an essential and most perfect manner, which are in the glass of the human soul, as in a true and lively mirror of the Godhead, represented; for the manifestation of his hidden glory to man, and for the revelation in nature of the divine perfections before unmanifested: And that the image of these ought to shine out clearly in man, to the honour and praise of God, who has graciously vouchsafed herein to demonstrate, according to the riches of his infinite power and wisdom, the most vivid traces of his unutterable goodness.

  8. Therefore seeing that man was to carry in him the image of divine goodness, it thence follows, that God is the sovereign and universal goodness essentially: And consequently that he is essential love, essential life, and essential holiness. Wherefore also to God alone all worship, praise, honour, glory, magnificence, might, majesty, dominion, power and virtue are to be ascribed as his due; because he is all these essentially: But not any of all these is due to any creature, or to be given to any thing besides, either in heaven or in earth, but to God only. And hence it is, that when one came and said unto Christ, whom he took to be no more than a mere man, "Good Master, what good thing shall I do, that I may have eternal life?" Christ said to him; "callest thou me good? there is none good but one, that is God;" that is to say, good essentially ; know thou that but for God, and without God, no good can be: And what meanest thou then thus to call me good; seeing none is strictly good, but God alone"? And this may suffice to have here hinted concerning the knowledge of God, as the same is derived from his image in man.

9. Yet further it is to be noted, that man, out of this image of the Deity, should learn in the next place to know himself.  He should know and reflect, that there is a vast difference between the creature and the Creator must be beyond all conception great and that in him there is no goodness at all, even in his best estate, but a likeness only or resemblance of the goodness itself, which can be no other than God Man verily is not God, but God's image:  And the image of God ought to represent nothing but God.  God represented indeed himself in man yet was not man therefore created a God by that: Nor was he made hereby a deity in the world but after the likeness of the eternal deity; that he might govern the same, not by his own, but by the power of God ?is imaging and manifesting itself in his nature. In man, therefore, who is made the express similitude and portraiture of God the very character and image of divine power, divine wisdom, and divine goodness; God alone should be seen, God alone should be glorified. Besides God nothing should hence live in man; besides God, I say, nothing should in man put forth itself; nothing but God himself should in him appear, operate, will, love, think, speak, act and triumph. For if any thing else besides God move and work in man, then man can-not be the image of God: but he is become the image of that whatever it be, which now moves and works in him; and is his representative by whom he is acted, driven, and carried away in such a strange manner. If man therefore would be and continue the image of God, there is a necessity for him to surrender up himself wholly to God, after the most passive manner: and so quietly to suffer God to do and work all things in him, even as he wills. Whence, by denying his own, proper will, man ought in all things, without reserve, to fulfill the divine will by a most true and perfect passive obedience; as one resigned devoted and absolutely given up to God, in whom only he wishes to live.  This truly is a divine accomplishment, and is begotten of God to the end, that man may be a most pure and holy instrument of his divine Majesty, and of his works and will. Whereby it now comes to pass that man does not move his own will but has the divine will instead of his own; does not love himself, but God; does not seek his own honour, but God's does not challenge either inward or outward good to himself but refers all to the original Good; and being contented to possess God, is consequently without the love of the world. Thus should it indeed have been with man, who ought to have freely rendered himself to be the organ of the divine operations: and to have stripped himself for this, of all self-propriety, and self-activity, that so God might be all in him, and do all in him, by his holy Spirit. To conclude then, nothing was to be, live, and work in man, but purely God alone, and his word.

10. And herein consisted man's perfect innocence, purity, and sanctity. For what greater innocence can there be, than that man should not do his own proper will, but the will of his heavenly father? Or what greater purity can there be, than that man suffer God in him to work and finish all things according to his pleasure Or what greater sanctity, than for man to be as a well-tuned instrument of the Holy Ghost, the fountain of sanctification? Behold, here are innocency and Simplicity in perfection. This is the highest innocency to be wholly without self-will. This also is the highest simplicity, to be simplified as a little child, in whom the world has not yet imaged or portrayed itself.

11. In such child-like innocency and simplicity, man ought to have stood in absolute obedience to God: and God should have ruled in him without a competitor, bringing all man's faculties and powers into subjection to his sceptre of righteousness and peace; whereby a triumphant joy in the divine image would have also arisen in him, and God would have taken delight in him, as in a beloved son. Thus should the kingdom of God have been in man, both without and within, and the tabernacle of God with the glory thereof, would have ever been with man ; had he but made such a total surrender of himself, in all passiveness of spirit, and true filial resignation, as the nature of this kingdom absolutely requires.

12. Of Which kingdom of God in man, by an entire, unlimited subjection to the sovereign will of his Father, our Lord Jesus Christ, the most complete and absolute image of God, was in his human capacity, a most perfect example while he lived upon earth For as much as he sacrificed and consecrated his will to God his Father, in perfect obedience saying " Lo, I come to do thy Will; and in perfect humility and meekness, saying O, my Father, not as I will, but as thou wilt: " and. in consequence of this consecration, by the oblation of hi will, freely despoiled himself of all honour and esteem; of all interest and self-love ; of all pleasure and joy, permitting God alone to think, speak, and do everything in him, by himself alone. In a word, he had always, as man, the will and pleasure of God, for his own; which God himself testified by a voice from heaven, saying, " This is my beloved Son, in whom I am well pleased." Matt. iii. 17.

13. Jesus Christ, blessed forever, is the true image of God, in whom, and out of whom, nothing did appear and shine, but God himself; and from whom, nothing but godlike manifestations flowed forth; such as love, mercy, long-suffering, patience, meekness, gentleness, affection towards mankind righteousness, holiness, consolation, life ,and blessedness everlasting. For by him, the invisible God was willing to be seen, manifested, and made known to men. And furthermore he is, after a yet more sublime manner, the image of God; that is, according to his divinity, as being very God himself or his essential image, and so, God of God, and no less than the brightness of his Father's glory, and the express image of his person, in the infinite splendour of the uncreated light. Of which, I have nothing at this time to say; my design being here only to speak of him as he conversed, and lived in his holy humanity, when he dwelt upon the earth.

14. In such an holy innocence as this, was the image of God also in Adam, our father, at the beginning, which he should, in true meekness and obedience, have kept. And carefully for that end, he was to have watched over it, so that he might not be tempted or surprised, for the sake hereof, to think of himself, as if he were somebody, were to be to himself the chief good. But that hence he might reflect on himself, as the image only of the chief good, and as a mirror of the Godhead, made purposely to receive the reflection of the divine form. But, alas! he did not consider this as he ought, but chose rather to be this good to himself; that is, to be  as God ; he fell thereby into the greatest most abominable of all evils, being deprived of this inestimable image and so alienated from that communion of God, which, by virtue of it, he had before enjoyed.

15. By all which it may appear, how man ought to have arrived, by beholding in himself this image, to the knowledge of himself; and how he ought therefore to have considered himself as the image only, without ever attempting to set up himself for an original, or to be the author and fountain of his own happiness, in like manner as God is. But there is remaining besides, another part of the knowledge of man's self through the divine image, which is greatly to be desired. And this is, that man was made capable by God, of all the manifold benefits of this marvelous image; or that there was a capacity in the human soul, to receive and reflect the divine goodness, and take in all beautiful forms from the essential word of God, wherein they are all contained, and whence they are all manifested and propagated. Now the knowledge of this is no less important than the former; for, as that is the ground of humility, so this is of faith. Wherefore, being rooted in humility, by the sincere knowledge of our own utter disability to effect any good for ourselves, by our having no more at best, but an image of the One Good; we ought also to be rooted in faith, to the glory of God, even in the faith of his divine operation; to the end, we may not miss of the good gifts which accompany the same. For it is no mean part of wisdom by faith, to understand, that man was made capable of all the benefits of this divine image, and together with it, of sincere and unmixed delight; of solid and pure pleasure; of flowing and melting love; of godlike peace and tranquility; and of all the fruits of the Holy Ghost: And to know thence the revelation of the glory of God in man, even as it is in the angels of heaven. And this is a knowledge truly to be desired, which brings that peace which passes knowledge, being no less than the peace of God himself in the soul, as in his beloved image: And therewith, spiritual fortitude, power, virtue, dominion, majesty, harmony, life, and light, which are not to be separated from this divine image. In consequence of which, it is plain, that God alone should in man have been all things, and that man, by virtue hereof, would have been the tabernacle of God, so long as this heavenly image abided in him.

 16 Now had self-will been excluded, this could not have departed from him: And this abiding, God cannot but live and work in the creature; forasmuch as he cannot deny his own image. That God therefore may fill man, made after his image, it behooves man, before all things, to be emptied of himself, even as Christ Jesus emptied himself, when he made himself for us, of no reputation, by taking upon him the form of a servant; and to humble himself as much as possible, and become obedient with him unto death. So indeed it should be with man, made in the likeness of his Creator, and the love, and honour, and praise of himself, being thus excluded, only God should be his glory, his praise, his honour and worship. For every like is capable of its like, not of its contrary; and therein rejoices, and is glad. So man, being in the likeness of God, must thereby have been capable of God, to whom he was like: And being capable to receive God into him, he should not have received the creature, or the image of the creation; but should have rested in God only, and in him continually rejoiced. And in this wise, God had decreed to infuse himself into man, with all the treasures of his goodness; seeing that goodness is most of all communicative of itself.

17. Lastly, by the image of God, man ought to understand how that he is, by means of it, united to God, and how that in this union man's true and ever-lasting union rests. And to know also, that as on one side, the union of God with the soul is its chief tranquility, and only true rest, from which, peace, joy, life, and happiness, eternally flow; so on the other side, the chief restlessness and torment of the mind, with all vexation of spirit, cannot happen otherwise, than by the breach of this union, or by ceasing to be the image of God; which is, by man's turning himself to the creature, whereby he is deprived of the chief and eternal Good, from which, for the sake of the creature, he is turned away. 
 
CHAP. II. OF THE FALL AND APOSTASY OF ADAM.
Rom. v. 19. As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
 
1 . THE fall of Adam was disobedience to God; whereby man turned himself away from God, towards himself, and robbed God of his honour, in that he himself thought to be as God: But while he was seeking thus to make himself a god, because he was but a thief, and a robber of the divine honour, he was therefore stripped of the divine image, divested of the perfect hereditary righteousness, and spoiled of that holiness which comes from God; being thenceforth, as to the understanding, dark and blind; as to the will, stubborn and refractory against his Maker ; and as to the powers and faculties of the who1e heart and spirit, universally alienated from God ; and so from a favourite, turned to be his enemy.
2. Now this abomination is in all men propagated, and is spread throughout the whole mass, by means of fleshly generation: and thence, by inheritance, it passes into them all, not without a certain necessity of nature. The plain consequence of which is, that man is hereby become spiritually dead, and is made the child of wrath and damnation, until he be redeemed out of this miserable state by Christ. Let not then any of them that are called Christians, here deceive themselves; but let them take heed, how they go about to lessen or extenuate the transgression of Adam, in whom they are fallen, as if it were nothing more than some little peccadillo, a poor trifle, or the eating of an apple at worst. But rather let them assuredly think and believe, that the guilt of Adam as well as of' Lucifer, was, that he fain would be as God; that it was the same transgression in them both; that it was the same, most grievous, most heinous, most detestable crime in one as in the other; the same wicked apostasy, the same vile treason, and the same tyrannical affecting and usurping the rights of the divine majesty, even to be as God.
3. This apostasy (for indeed nothing less was it) was first begotten in the heart: And being there conceived, was afterward, by eating the forbidden fruit, brought forth. Of which, there is a very lively similitude set before us, in the crime of Absalom, as in a picture for us to reflect on. For first, Absalom was the son of the king; and Adam is called the son of God. Secondly, there was none consequently praised as he for his beauty; and the beauty of Adam, in the likeness of God, was above that of all the visible creatures. And thirdly, he was the favourite of his father; and Adam might be termed in like manner, God's favourite. Now herein then did the fall of Absalom, and his sin against his father, consist, in that he was, in his heart, first turned away from his father, towards himself; and thence forgetting the high prerogatives which he, as a son, did enjoy from him, was for setting up himself instead of his father, who loved him so tenderly and therefore not contented to be the king's son, nor to be the most beautiful and accomplished person that ever almost could behold, so that in all his father's kingdom, there was none so much admired as he, for the fineness of his person forasmuch as from the very sole of his foot, even to the crown of his head, there was no blemish in him ; nor lastly, to be the most dear and beloved one of his father, even the darling of his heart, as it did evidently appear from his father's tears and lamentation for him, which the history records: I say , not being contented with this glory , he plotted to usurp even the royal dignity itself, from his king and his Father ; and having once entertained and "conceited in his mind, such a thought as this, he began afterward to profess himself openly the enemy of him that begat him, and to lay snares for his very life.
4. So in like manner man, when in honour, knowing not how to rest satisfied, in that he was numbered even among the sons of God; in that he came forth from the hands of the Almighty, both in body and soul, without blemish, and was one of the greatest master-pieces of beauty in the creation; and lastly, that he was (not only a son, but) the darling of God, and his delight ; would, as if all this were a little matter, needs be for scaling heaven, that he might be yet higher, and nothing less would serve him, than to set up himself for God too. Whereupon he conceived in his heart, an enmity and hatred against God, his Creator and Father, whose throne and dignity he began foolishly to affect; being disposed, had it been in his power, even utterly to un-god him, and drive him forever out of the world; that the terror of Him might not remain upon him. Now who could ever commit a sin more detestable than this? Or what could there be thoughts of even more abominable?
5. Hence after this, man became inwardly like the devil, bearing his express likeness in heart and mind; since both the one and other of them had now sinned the same sin, had committed the same high crime, as traitors against the Majesty of heaven. No longer does man carry upon him the image of God; but the portraiture of the devil. Nor any longer is he after this, the instrument of God and his Spirit; but the organ of the devil and his spirit, and so is thereby capable of all manner of devilish wickedness. And thus man losing the image that was heavenly, spiritual, and divine, became altogether earthly, fleshly, and brutish, yea, devilish. For the devil, that he might imprint and seal his own image upon man, cunningly soothed him up, and by a train of enticing and deceitful words, so charmed him, and prevailed on him, as to let him sow in him his seed, which is called the seed of the serpent; by which seed, I chiefly understand, self-love or self-will; and the ambition of being as God, that is, an affectation of supremacy, or of God-head.
6. Hence it is, that the Holy Scripture calls, not with out ground, those that are drunk and intoxicated with self-love, the generation of vipers, or the serpent's off-spring; and all those who are a proud and devilish nature [and progeny] of the serpent. Wherefore I will put enmity, saith God, between the seed of the serpent, and the seed of' the woman: Or " between thy seed,'' speaking to the serpent, ?? and her seed.''
                  7. Now out of this seed, this viper's seed, there is nothing else can shoot forth, nor should any thing be expected, but deadly and horrible fruit; since nothing else from such a seed as this can ever proceed, but what is most terrible: such as is the image of Satan, the off spring of Belial, and the children of the devil; for it is here even as it is in all other seeds. And just as there are in any other seed, no matter how small so ever it be, contained after a wonderful and hidden manner the nature and properties of the whole plant or vegetable; the perfect standard and dimensions of its nature; the thickness, the length, the breadth thereof, and all its proportions in miniature, also as the branches, the leaves, yea, the flowers: And in a word, the very whole make and tree, with all the numberless fruits thereof. Even so in the same pestilent and deadly seed of the serpent, that is in Adam's self-love and disobedience, which, by fleshly generation, has passed into all his posterity, as by inheritance, thereby lies hid the tree of death or the great death-bearing tree, with all its branches, its leaves, and its flowers also with the innumerable fruits of unrighteousness growing on it: And in short, within it secretly lies the whole image of Satan, together with all the notes, characters, and properties of that diabolical image.
8. Again consider, I pray, but with attention, a little infant in his mother's arms; and observe in him, how even from the cradle, yea, from the very womb, this natural corruption begins to display itself ; and how especially self-will and disobedience will here discover the themselves by breaking forth into act, and  witnessing to the hidden root from whence they- proceed. Consider him as he shall grow up, take notice of him step by step and observe in the young strippling, a natural selfishness, and inbred ambition, an appetite for worldly glory, a love of applause, a pursuit of petty revenge, a disposition to lying, dissimulation, and other such like qualifications. Then there comes a troop. And you may now observe in him, conceitedness, arrogance, pride, blasphemy, vain oaths, direful curses, frauds, cheats, skepticism, infidelity, contempt of God and of his holy word; with disobedience to parents and magistrates: yea, moreover, wrath, contentiousness, hatred, envy, revenge, murders, and all kinds of cruelty whatever, especially if outward scandals and occasions do but present themselves, which do the office, of midwives, as it were, to the birth of the Adamical corruption: call forth into act the diabolical seed, and nourish, and serve upon all turns, the itch of depraved nature.
9. Since by this means, there may in him be seen to sprout out wantonness, unclean thoughts and imaginations, filthy discourses, polluted gestures, and all the works of the flesh: You shall see also breaking out in him, as occasions are further presented, drunkenness, rioting, and all manner of intemperance both in food and raiment, with fickleness, humoursomeness, and delicateness; and all that may please, either the lust of the eye, or the gust of the palate, with the pride of life. And besides, you may observe covetousness, extortion, tricking, under-hand practices, counterfeits, sophistications, impostures, undermining of another's business: all the mystery of knavery, cozenage in trade, stock jobbing, and the like. And to conclude in a word, the whole troop, or rather whole army of wickedness, villainies, and crimes, so various and manifold, as it is impossible to declare, or tell the number thereof; according to that of the prophet: " The heart of man is deceitful above all things, and desperately wicked, ? ? {bringing forth abundantly the fruits of sin and death] " who can know it?" and if to these, in the last place, there be added likewise the seducing and false spirits, then may you observe schisms in the church, wicked and dangerous heresies, yea, the forswearing of God and Christ, the denial of the faith, the hatred and persecution of the truth, and
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            tial creeping things, Isa. xiii. 21, 22. Rev. xviii. 2. The habitation of satyrs and hold of every foul spirit, the cage of every unclean and hateful bird, and in a word, a world of iniquity," James iii. 6. Yea, very often we make such a progress in wickedness, as we surpass in wrath and fury, the beasts of prey; in envy and snarling dogs; in griping and ravenousness, the wolves; in subtlety and cunning, the foxes ; in virulency and malice,, the basilisk ; and in filthiness and obscenity the swine.. And by reason of this brutish nature, under a human form, it was that Christ named Herod expressly a fox; and the unholy, in general, dogs and swine; to whom it is not therefore fit to give that which is holy, as who deserve not to have pearls cast before them.
 
16. Now whosoever shall not correct this infernal corruption of his nature, that cleaves so very closely to him, and be renewed in Christ Jesus, but dies in such a state as is that of the bestial man by us now described; such a one, I say, must retain forever this bestial ~ and satanical nature, and abide perpetually arrogant, haughty, proud, and devilish: He will remain a cruel lion, an envious dog, a greedy wolf, a filthy swine, a venomous worm, and a poisonous basilisk. And when he shall neglected the time of his purification here; he shall carry about with him perpetually, in the blackness of darkness, the image of Satan impressed upon him, for a testimony, that while he was in the world, he lived not in Christ, neither was renewed in him after the image of God, according to that of the holy Revelations, Cahp xxi. 8, xxii. 15. "Without are dogs, and sorcerers, and idolaters, and whosoever loveth and maketh a lie."
 
 
CHAP. III.
 
OF THE RESTORATION BY CHRIST.
 
Shewing how Man is renewed in Him to Life everlasting.
 
 
Gal. VI:15. In Christ Jesus neither  circumcision availeth  any thing, nor uncircumcision, but a new creature.
 
 
1. THE new birth is a work of the holy Ghost, Whereby man, of a child of wrath and damnation, is made the the child of grace and salvation, and of a sinner, is made righteous through faith the word and the sacraments: So that his heart, with all the powers and faculties of his soul, more particularly the understanding, will, and affections, are renewed, enlightened, and sanctified in Christ Jesus, and formed after his express likeness, to be a new creature. And this consists of two principal parts, the one of which we call justification, and the other we call sanctification. Both which the apostle has thus excellently expressed: "The kindness and love of God toward man appeared, not by works of righteousness, which we have done, but according to his mercy, saving us by the washing of regeneration and the renewing of the Holy Ghost."
Titus iii 4, 5.
 
2.   So that birth of every Christian is twofold; and none can enter into the kingdom of heaven, but he must be born twice. The first birth is after the flesh; the second after the Spirit; the first from beneath, the second from above; the first natural and earthly, but the second supernatural and heavenly. The one is carnal, sinful, and accursed, as descending front the first Adam, by the seed of the serpent, after the similitude and image of the devil; and by that is the earthly and bestial man propagated. But the other is spiritual, holy, and blessed, as descending from the second Adam, by the seed of God, after- the likeness and living representation of the Son of God; and by this is the heavenly and spiritual man propagated. This is the renewing of the Holy Ghost and the true sanctification, which follows the washing of regeneration, by which is given the seal of justification. Thus by this new and second birth, this happy and blessed regeneration through Christ, the new creation is formed, the seed and image of God is manifested in nature and the man of God, so heavenly and like unto God, is, after a spiritual manner begotten and produced.  For as even the stem old Adam is in us, so it is necessary also, that the new stock, progeny and kindred of Christ, be as truly in us.

3.  And hence it comes, that as, there is a twofold generation, line and pedigree, so there may he said to be two men as it were in one and the same numerical person: And thus in the regeneration, every Christian truly carries these two about him; that is, the fleshly lineage of Adam, and the spiritual lineage and offspring of Christ proceeding from faith. Because as the old birth of Adam is in him by nature, even so the new birth of Christ must also be in him by grace, working through faith. And this is that old and new man, the old and new birth, the old and new Adam, the earthly and heavenly image, the old and New Jerusalem the flesh and the Spirit, Adam and Christ in us: Lastly, the outward and inward man.
 
4. Now then let us see how we are regenerated by Christ: Even as the old birth is propagated carnally from Adam, so the new spiritually from Christ, through the Word of God; which word is like unto the seed of a new creature. " For we are born (saith St. Peter) not of a corruptible seed, but of incorruptible, by the word of God which liveth and abideth forever.'' And thus blessed James, "He of his own will begat us by the (word of his faith, or) by the word of truth; that we should be of a kind of first fruits of his creatures."

5.  This word produces faith, which faith apprehends in like manner the word, and in that word is apprehended Jesus Christ, together with the Holy Ghost and by that holy virtue, force and efficacy, the man born again, regenerated. Briefly, regeneration is effected first by the Holy Ghost, and this Christ calls the being born of the Spirit. Secondly, by faith, whence it is said, "He that believeth that Jesus is the Christ is born of God. " Thirdly, by baptism; as it is also written, "Except a man he born again of water, and the Spirit, he cannot enter into the kingdom of heaven." Of which things let us see further.

 6. By Adam man came by the principal evils, such as sin, abomination, wrath, death, devil, hell, and damnation; for these all are the fruits of the old descent, nature and original: But in Christ again man recovers and receives the chief good such as righteousness, grace, blessing, power, heavenly life, and eternal salvation From Adam man has a carnal spirit, and is subject to the rule and dominion of wicked Spirits: But from Christ, he has the holy Spirit with his gifts, and a most quiet reign and peaceable kingdom: For such as the Spirit of a man is, even such is his original nativity and property; which is a thing known but to few: "For ye know not what spirit you are of" saith Christ. Thus from Adam man has an arrogant spirit, a haughty, swelling and most proud spirit; and if' he have a desire to be born again, and to be renewed in Christ, then it will be, in the first place, necessary for him to receive a humble spirit, to admit into his heart a plain, a meek, and a simple spirit from Christ, and this by faith. Thus also from Adam we, by natural generation, receive an unbelieving spirit yea, blasphemous also, and abominably ungrateful; and therefore it behooves us, by faith in Christ, to attain a believing Spirit, which may he faithful, acceptable and well pleasing unto God. From Adam likewise a disobedient, a fierce, and a rash spirit is given us; but it is from Christ we take the spirit of obedience, the spirit of gentleness and modesty, the Spirit of meekness and prudence, through faith in him. Again, from Adam we by nature possess the Spirit of wrath, of hostility, of revenge, and of murder; but from Christ, by faith, in the place thereof is gotten the spirit of long-suffering love to man, mercifulness, forgiveness, & universal goodness itself which is charity. From Adam, moreover, by our nativity and carnal offspring man has a covetous heart and a spirit that is churlish, seeking only his own private commodities and petty profits and snatching and catching at that which is another man's, but from Christ, by faith, there is obtained the spirit mercy, of piety, of generosity and liberality. Furthermore, from Adam by carnal propagation proceeds the spirit of unchasity, shamefulness, uncleanness, and intemperance; against which, it is meet to seek to obtain, by spiritual generation from Christ, a chaste spirit, pure, clean and temperate: And also from Adam is communicated to man a lying spirit, a spirit speaking nothing but falsehood and calumny; whereas from Christ, he participates the spirit of truth, integrity and constancy. And lastly, from Adam there passes to us the spirit of the beasts, which is earthly and brutish And contrariwise, there is to be conceived by Christ, a spirit from heaven which is altogether celestial and divine; and for that cause it behoved Christ to make our human nature on him, to the end he might be conceived by the Holy Ghost, and so abound with the same spirit above measure, that of his fullness we might all receive: Yea, for this very cause it was convenient that the spirit of the Lord, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit~ of knowledge, and of the fear; of God, should rest upon him, as saith the prophet Isaiah, that so the human nature in him and by him, should be renewed ; and that we in him, and by him  and through him, might become new creature by receiving from him the Spirit of wisdom and understanding, for the spirit of foolishness and sottishness; the spirit of counsel for that of madness; the spirit of fortitude, for a base mind and cowardly spirit; the spirit of knowledge, in room of our natural and inbred blindness; and the spirit of the fear of the Lord, instead of the spirit of impiety and atheism. In which permutation consists the whole new life, and the fruit of the new creature.

7. For as in Adam we are all spiritually dead, neither can we expect other than death, and the works of darkness itself:  Even so in Christ, we must be raised again to the works of light. As by carnal generation we enter into the sin of Adam; so by faith through Christ, we must attain to righteousness. As by the flesh of Adam, pride, covetousness, lust, and all kind of uncleanness are conceived, born, and grow up to maturity in us; so by the Sprit of Christ, our nature ought to be renewed, sanctified, and purged from all pride, covetousness, lust, and envy. And it is needful that we, from Christ, should draw a new spirit, a new heart, a new sense and mind, in the same manner as we drew from Adam our fleshly mind and heart, subject to sin.

8. And, moreover, as by regeneration Christ is our Father, and is eternal; (whence he is called the everlasting Father) we are renewed in Christ to life eternal, we are after his likeness regenerated by Christ, and we are in Christ become new creatures. And by this regenerated birth, it is necessary that works should flow and proceed, which by faith, may please God: and the works that please him must be all of the new birth must all flow out of Christ, and of the Holy Ghost, and out of faith unfeigned.

9. So henceforth we live in the new birth, and the new birth lives in us; so we are in Christ, and Christ in us; so last of all, we 1ive in the Spirit of Christ, and the Spirit of Christ lives in us. Thus regeneration, and the fruits, St. Paul calls to be " renewed in the spirit of our mind, to put off the old man, to be transformed into the image of God: " And again, to be "renewed, and known according to the image of him that created us," also regeneration, and renovation of the Holy Ghost. " Last of all, it is called the taking away the stony heart, and giving us a heart of flesh. And by this it appears, how by the incarnation of Jesus Christ, man's regeneration proceeds: And how, as man out of ambition, pride, and disobedience turned himself from God. This apostasy could not he done away, but by the extreme humility, lowliness, and obedience of the Son of God. For as Christ in his Conversation on earth among men was most humble, so it is necessary that he should be the same in thee, 0 man! to live in thee, and to renew the image of God in thee.
 
10. See now, and behold the most amiable, the most lowly, the most Obedient and the most patient Jesus, and learn of him, live even as he lived; live in him. For what was the cause he so lived? Truly it was this, that he might be thy example, thy glass, thy book, and the rule of thy life. He, even he only is the right rule of life. It is not the rule of St. Benedict which is the rule of our life; not the rule of any man whatsoever, or how holy soever is this rule; but the pattern of Christ only, which all his apostles and evangelists have, after him, with one consent, set before us for our imitation. This, this is what they did alone point at.  And this is the most mystical ground of his passion, death, and resurrection; even that thou, O man! Together with him, shouldst die from thy sin: And again, in him, with him and by him rise spiritually, and walk in the newness of life, even as he walked of which argument thou shalt see more hereafter, God willing.
 
11. Now therefore we see how our- regeneration arises out of the salutary fountain of the passion, death and resurrection of our dear Lord Jesus Christ:  whence St. Peter says, " God has begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead:
And the holy apostles every where lay the foundation of repentance, and of the new life, in the passion of Christ; particularly St. Peter, and St. Paul: For if we be dead with Christ, because he that is dead, is justified from sin, we have then faith, as; the latter of these argues, that we shall also live with him, and in him and death shall have no more dominion over us, we being dead unto sin but alive unto God through the life of Christ in us; and therefore, has the former likewise given this express charge that we pass time of our sojourning here in fear; forasmuch as we know "we are not redeemed with corruptible gold and silver; but with the precious blood of Christ as of a lamb without blemish and without spot" where you see the most precious ransom paid for our redemption, to be urged as the cause and motive for our holy conversation. And the same St. Peter writes afterward how "Christ his own self bare our sins in his own body on the cross that we should live unto righteousness, by whose stripes are healed."  And Christ also himself says, "Thus it behoved Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in his name."
 
12. By all which it is manifest, that from the fountain of the passion, death, and resurrection of Jesus Christ, flow: the Christian's true rule and pattern; and that thereby repentance and forgiveness of sins are best preached to us in his name and nature. And so the passion of Christ is both the satisfaction for our sins, and also the renewing of our nature by faith; the one outwardly, the other inwardly; both which together, and at once, are required by God to the reparation of mankind; and; because this last is the fruit, and the true and proper efficacy of' the passion of Christ, working in us powerfully the renovation and sanctification of lapsed nature. This, to conclude, is the means whereby we are born again, born from above, and renewed in Christ:  neither is the laver of regeneration any other thing, wherein we are baptized into the death of Christ; but the dying with Christ from our sins, by the help and efficacy of his precious death, and the rising from sin by the grace of is glorious resurrection.
 
 
 
 
CHAP. IV.
 
What true Repentance and Conversion is; and how the Cross
and Yoke of Christ are to be understood.
 
 
GAL V. 24.- They that are Christ's have crucified the flesh, with
the affections and lusts'.
 
1. REPENTANCE is the work of the Holy Ghost wrought in the soul, by which man, acknowledging his faults through the law, and therewith the most just wrath of God against sin, does earnestly grieve for the same, and wishes with all his heart, not to have committed those things that he has done; and then through the gospel, understanding the grace of' God by faith to Jesus Christ, obtains thereby the remission of his sins. And by this penitence is the mortification and crucifying of the flesh, and of all carnal pleasures and concupiscence's of the heart, really accomplished; and together with the same, the quickening also of the Spirit, or the resurrection of the new man in Christ. Whereby it follows, that the old Adam, with all his corruptions, dies in us; and Christ then lives in us by faith: for we must know, that these two necessarily go together ; so as the resurrection of the Spirit, constantly follows the notification of the flesh as at the heels, and the quickening of' the new man is a consequent of the abolishing of the old man. And hence, although the outward man decay, yet the inward man is renewed day by day. Wherefore we are commanded to mortify our " members which are upon the earth; " and so to reckon ourselves dead unto sin, but alive in God, through Jesus Christ our Lord."

2. However, let us consider more particularly why the flesh is to be thus to be mortified, that we may arrive at the nature of true repentance. We said, just now, that by the fall of ?Adam, man became devilish, earthly, and carnal, without God and without love: for being without God, he was also without love, whereby he calls himself and upon this, changed from divine to worldly love which is to be called concupiscence rather than love; so that every where, in all things man studies now himself, favours, counsels and applauds himself, and sets forth and provides only for his own interest, honour and glory.  And this is the effect of Adam's fall, who whilst he studied to make himself, as it were, a God, involved thereby all mankind with himself, in one and the self-same dire calamity.  And this corruption and depravation of human nature must in us, of necessity, be changed, or done quite away, which it cannot be but by serious repentance; that is by a true and divine contrition, by faith, apprehending the remission of sins, and by the mortification of carnal pleasures and the crucifixion of self-love and pride.  For true repentance does not herein consist, that you put away from you the great and outward sins, but that you descend deeply into your own self, and look inward, searching into the inmost recesses of the heart and mind; turn over the secrets and closets, all the little windings and turnings thereof ; change and renew them throughout, with the grace that is given you ; and so by faith, convert yourself from self-love to divine love ; from the world and all worldly lusts, to a spiritual and heavenly life ; and from a participation of the pomps and pleasures thereof', to participating the merits and virtues of Christ, by believing his word, and walking in his steps. Lo ! this is the path of true conversion ; and here is the ground of that mortification of the flesh, or carnal principle in man, which is so necessary for the resuscitation of the spirit, and for our restoration from the fall.

3.  Whereupon it follows, that a man must deny himself, as it is written; that is, must tame and mortify his own will, and suffer himself to be led and carried wholly by the divine will; must not love himself, must not seek himself, must not esteem himself, but account himself the unworthiness of all mortal creatures; must renounce all things he hath, for the love of Christ; must condemn the world, with all its pomps and honours must pass by his own wisdom, and all endowments or gifts of nature, as if he saw them not ; must trust in no creature but God alone ; yea, must hate his own life that is, his carnal will and pleasures, his pride, covetousness, lust, wrath, envy ; must lay the axe to the root of all these ; must not please, but rather displease him-self' ; must set nothing by all that is his own, must boast in nothing, must attribute nothing to himself, or to his own proper strength ; must, in a. word, die to the world ; that is, to the lust of the eyes, and of the flesh, and to the pride of life, and so be crucified unto the world. This, this, I say, is true repentance, without which no man can ever be the disciple of Christ: This is true conversion from the world, from himself and the devil, to God; without which, no sinner can have remission of sins, nor attain salvation. This is the true mortifying of the flesh, without which the spirit cannot be quickened. This penitence and conversion is the denial of man's self, and is the true cross and yoke of Christ, of which he himself speaks, Matt. xi. 29, saying, " take my yoke upon you and learn of me; for I am meek and lowly in heart." As if he should say to thee, by earnest and inward humility, whereof thou has an example in me, must thy self-love and thy ambition be tamed; and by meekness, wrath and desire of revenge are by thee to be kept under, and brought into subjection. Which thing indeed to the new man is an easy yoke,    and a light burden; to the flesh, it may seem a most heavy and bitter cross.  And this is indeed to crucify our own flesh with its afflictions and lusts, where-of the apostle experimentally writes. Therefore they do err, yea, do greatly err, who know no other cross than tribulations and worldly afflictions; being ignorant of inwardly repentance and mortification of the flesh being that true cross, which we ought to carry af­ter Christ daily; the which we are to do, by bearing our enemies with great patience, and by overcoming the disdain and arrogance of our malicious slanderers and cruel adversaries, with all mildness and humility, after the pattern of the Lamb of God; forasmuch as it becomes us to follow this example of Christ, who was willing for us to die to the world, and to be with him perfectly crucified to all worldliness, to all worldly splendor and glory, to all this world's interest and power, to all its fame and praise, and to every thing that is called great or noble : that looking unto him, we may thereby learn to endure the cross, even as he did, and with him to despise its shame.

4. This yoke of Christ is our true cross, which we are bound to bear; which when we do, then we truly die to the world: and not when we hide ourselves in monasteries; nor when we make to ourselves singular orders and rules of living, we being in the in the mean time disorderly in the heart; full of the love of the world, of spiritual pride, and pharisaical contempt of others; of lust envy, hypocrisy, land secret hatred. I say, this is not to die to the world; no, it is not. This is not the Christian yoke; this is not the cross of Christ. But it is to mortify the flesh, with all things which are pleasant to it: to turn one's self from the world inwardly to God, and daily in heart to die to the world ; to live to Christ by faith in sincere humility and lowliness, following his steps, and submitting to his yoke ; and lastly, to confide solely on the grace of God in Christ Jesus, as always doing such and so great things for man, out of his mere love and mercy.

  5. To this repentance are we called expressly by Christ; namely, to a true and inward conversion from the world to God. To which also alone, the imputation of his righteousness and his obedience, through the efficacy of faith, together with the remission of our sins,
is promised. So that without this inward repentance, Christ profits us nothing-; for without it, man verily cannot participate of his grace, favour, and merit. The reason whereof is, because these are to be apprehended only by a contrite, faithful, humble, and penitent heart. And truly, this fruit of the passion of' Christ is in us, that we may die to sin by true repentance: as the fruit of his resurrection in like manner is in us; that Christ in us, and we in Christ, may live. And hence comes the new creature ill Christ, through the regeneration, which only is available with God; as the apostles of our Lord have sufficiently declared in their epistles, and whereof we shall have occasion hereafter more fully to Speak. Let this suffice here to give us in short, a right notion of the blessed yoke of our Lord, and of the nature of that true conversion which is of the inward man.

6. Hence therefore let us learn the nature and the constitution of true repentance, and let us not err in the common error, as if the forsaking of external idolatry, blasphemy, murder, adultery, fortification, theft, with all such outward enormities and vices, were the true and only repentance; upon a pretence that this external repentance is by some expressions of the prophets, chiefly struck at; as by that in particular of Isaiah, ?? let the wicked forsake his way, " or the work of his hands.  And by that of Ezekiel, " When the wicked man turneth away from his wickedness that he hath committed, and doth that which is lawful and right, he shall save his soul alive,' as also by that other of the same prophet, " If he turn away from his sin, and do that which is lawful and right: If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life without committing iniquity; he shall surely live.'' Whereas it is clear, that both the prophets and the apostles do here look much deeper, even to the very heart; whence the Holy Ghost has also said by Isaiah in the same place, "Let the unrighteous forsake his thoughts." I do not deny that this outward repentance, or repentance of works, is there commanded by the prophets in God's name; but this I positively maintain, that they, together with the apostles, aim much further, carry the matter a great deal higher; they command also that which is of the hidden man, and charge us to level at our thoughts, and to look into our inward parts; and even under the outward too they drive principally at what is inward, even at another repentance which is truly inward, infinitely more noble than the outward; whereby man dies to pride, to covetousness, and to lust ; whereby he denies and hates his own self, renounces the world, and strips himself of all that he calls his own, and whereby he commits himself by faith to God, crucifies the flesh and lastly , offers up a contrite heart, as the best and most acceptable sacrifice to God. So that we always ought to remember that the true inward penitent lives with a heart full of fears and groans, but these are always supported by a lively faith and hope; which character of inward repentance, the Psalms of David (more particularly the penitential ones everywhere most powerfully set forth.

7. It remains then, that this is the only true repen­tance, when inwardly in the heart, with earnest sorrow, most unfeigned feeling of heaviness, for having offended a most gracious and good God, we be made first truly, contrite and afflicted in spirit; and then made both holy and joyful, being purged and changed, being thoroughly attended by remission of sins, through faith in Jesus Christ, and so transformed inwardly from the image of the old Adam into that of the new; whereby it cannot but come to pass, that the outward life and manners must be also renewed and quite changed. But what if one should only do outward penance, or perform bodily repentance; should abstain from great sins, and flee enormous offences, and this for the fear of punishment, while the inward man keeps all the while his old spots still, and no care be taken to enter into the inward and new life in Christ Jesus; Shall not such a one nevertheless be damned? Yea verily, I say, it shall not Profit him a straw to cry, Lord, Lord; but he shall be constrained to hear that terrible voice, nescio vos, I know you not: For most certain, and infallibly sure it is, not all that say, " Lord, Lord, shall enter into the kingdom of heaven, but only those that do the will of their heavenly Father. " Under which terrible sentence of the Divine Majesty, it is manifest, that men of all orders and ranks are comprised; if they do not inwardly, and from the heart truly repent, and so become new creatures in Christ. For no other will He ever acknowledge for his.
 
CHAP. V.
What true Faith is: and of Justification by it.
JOHN V. I Whosoever believeth that Jesus is the Christ, is born of God.
 
FAITH is a solid trust, and a firm and certain persuasion of the grace of God promised to us in Christ Jesus for the remission of sins, and life eternal, enkind­led through the Word of God, and the Holy Ghost, in our hearts. By which faith, we have conferred upon us the remission of our sins, and that gratis; that is for no merits at all of ours, but for Christ's alone, and out of mere grace, that so our faith may remain fixed upon a firm and solid foundation, and we be immoveable in the Lord. And this forgiveness of sins is our justification, which is true, solid, amid eternal, before God. For neither is it of men or angels, but by the obedience of the Son of God himself, and by his most merits and perfect ransom; which by faith we appropriate to us, fixing and applying the same to ourselves; whence, neither the imperfections of our life, nor any sins, are left remaining in us to condemn us, but they be covered as with the veil of grace, for Christ's sake, who henceforth ward lives and works in us.
 
 2. Furthermore, by this solid and firm faith, it follows, that man does now dedicate his whole heart solely to God, in whom henceforth he rests alone; to whom alone he is fast united, with whom alone he enters into fellowship. He is now joined to God, and so participates all things that are of God, and of Christ, and is thence made one spirit with God; gathering from him a divine power and strength, with a new life, which has in it new joys, new recreations, new occupations; wherein are peace lightness of heart, and durable satisfaction, which make in us the soul's Sabbath, and the   spirit's rest.  For by this is justification, and by this is sanctification in the Holy Ghost. What other thing then is it, after all is said, to be justified by Christ, but to be I regenerated through faith? For where the true faith is, their Christ verily is with all his righteousness, holiness, redemption, and remission of sin; with all his merits, justification, adoption, and inheritance of life eternal. And this is the new life and the new creature, through faith in Christ; which being a substantial change is very properly called regeneration.  Whereupon the apostles, writing to the Hebrews, calls faith a substance; thereby understanding the undoubted, solid, and, firm trust of such things as are hoped for, and a certain manifest and notable conviction, sensation, and experience of such things as are invisible.  And so great and powerful indeed is the consolidation of a true living faith in hearts as cannot but convince, by arguing most firmly and most solidly from experience and from a mind from a great taste of the sovereign good in the soul, from the quietude of heart, and from peace in God; whereby that preservation remains most certain, and that hope of salvation unshaken, which a Christian doubts not even to seal with his very life. And this is that strength of spirit, that might of the inward man, that vigour and alacrity of faith, that parrhesia, or holy boldness; (Eph. iii. 12. Phil. i. 14. 1 John ii. 24, iii. 21.) This is that joy in God, (1 Thess. ii. 2. ) Lastly, this is that plerophoria, that immoveable and firm certainty, that exceeding and super abounding assurance, (1 Thess. i. 5.) for which one should even dare to die : This is that which, if any man be truly persuaded of in his own mind, and most firmly therein rooted, through the Holy Ghost infixed in his heart, and impressed in his understanding, he shall never fail : but it behooves him therefore that believes, to he lively and inward in most powerful consolation, whereby that may come to the mind which is supernatural : and he may receive divine recruits, and a celestial strength, to overcome the fear of death ; and the love of the world may hence be utterly extinguished in him. Mark it well: I say, so great, and so solid a persuasion, and so close an union with Christ is heretofore needful, that neither death nor life may be able to dissolve it. Whereupon St. John well pronounces, "That he that is born of God, hath overcome the world." But to be born of God, cannot be any vain, or figurative or shadowy thing; it must needs be a lively thing, and very powerful; even something which is real, proper, and truly becoming a God. For it is wicked to believe that the living God can beget a dead offspring, or produce useless and dead members, or choose to make unserviceable organs:  rather it is a certain rule to be received, that God, being a living God, cannot but beget a living man after his likeness; even no other than the new man in Christ Jesus. Now seeing that our faith is the victory, by which we overcome the
 
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forth a most glorious and new image of God ; and this brings forth a new tree, the fruits whereof are obedience, patience, humility, meekness, peace, charity, justice, temperance, fortitude, and a new habit of mind is required: and so descends into man the  whole kingdom of God.

5.   For true and saving faith renews the whole man, purifies the spirit, sanctifies the soul, makes clean the heart: it knits this when cleansed, and unites it fast to God; and the heart, when it is thus purged and set free from earthly things, then soars easily heavenwards: it hungers and thirsts after righteousness; it works love, it brings peace, joy, patience, strength, moderation in adversity ; it overcomes the world, with the prince thereof ; it makes us the sons of God, and heirs of all celestial goodness, and co-heirs with Christ. . But if any one be without it, or ignorant of this joy, which is given by faith, acknowledging himself to be of little faith, let him beware he distrust not therefore the merciful goodness of the Lord ; but rather let him trust in the grace that is promised by Christ, which remains certain, immoveable, and everlasting. And although we, through human infirmities, may often fall and go backwards, yet let us in the mean while, always account this sure and certain, that the grace of God remains solid and firm, whensoever, by a true and serious repentance, we arise from our fall. For Christ is and will be Christ; yea, he will he your Saviour, whether you take hold of him by a strong or by a weak faith; if so you take hold of him indeed, for he embraces both alike, even the weak and the strong; Christ is alike to all. Moreover the promise of grace is universal and perpetual; upon which, it is necessary faith should be founded without difference or exception, be it great or little, he it firm or weak. In the mean time, lift up your heart with hope, 0 soul, that art heavy laden! for God will in his good time, and in his own appointed season bring that sincere and sensible joy to you, although he hide himself awhile in the inward ground of' your heart. Of which argument I shall say more in the following book.

 
 
CHAP. VI.
 
THE KINGDOM OF GOD WITHIN.
 
                       How the Word of God by Faith, ought, as a Seed, to spread forth and live in Man.
 
LUKE xvii. 2 1 .For behold the kingdom of God is within you.
 
1. FORASMUCH as in regeneration, or the Spiritual renovation of man, all things are in us; the will of our great God and Savior was, that those things which in man ought to be done spiritually, and by faith fulfilled inwardly, should also be outwardly set forth in writing; and the whole new man, with the process of his formation, visibly painted and filly set forth in his holy word. For seeing that his word is the seed of God in us, certainly it is necessary that it should spring up, and bring forth fruit in us; and if out of that seed, there grow not by faith that which the scripture outwardly teaches and bears witness of then certain it is, that the seed and embryo is dead. Hence in faith and in spirit, I ought to taste and experience the word of life; and joyfully in the inward sense of my mind, to perceive, to hear, to see, to touch, and, as it were, to handle those things the scripture dictates and declares most truly in the letter. Nor indeed did God our Father, in his wise counsel, manifest the scripture, that, as a dead letter, it should lie buried in paper and ink; but that it should receive life in faith, and spirit, and (as we vulgarly say) be turned into our juice and blood, and so spring and grow up in us to another man, even a new and inward man.  And the reason hereof is, because all, as I said, is to be fulfilled and performed in faith and spirit, through Christ; even all whatsoever the scriptures outwardly teach or point forth.

2. Let us shew this in the example of Cain and Abel, whose natures, manners, and actions, if you call to mind, you can hardly- avoid to understand according to the spirit, that history. This is plain, you suppose but in the place of Cain and Abel, the names of the old and new man, and all in like manner to be done and reiterated in them, which in the history you read: for what are these two births? What is the displeasure and strife of both? What is that lying in wait of Cain against Abel? What else are all these, but the daily strife of the flesh and spirit? And what other enmity, but that of the seed of the woman, and the seed of the serpent?  So also by the flood from heaven, the corruption of the flesh is to be drowned and washed away; but just and faithful Noah is to be preserved in the ark, and a new covenant is then to be made between you and your God through the spiritual baptism. Moreover, the power of Babel, or confusion, must not be built in you: or if it be, it ought, by God's coming down, to be destroyed in you. You must likewise, with Abraham, go forth out of your own country; and all things are to be left, even your very life itself, that you may walk perfectly before God, win the victory, and enter into the blessed land of promise, and kingdom of God. And Christ means no other thing, saying, " If~ any come unto me, and hateth not his father and mother, his wife and children, his brothers and sisters; yea, and farther, his own life, he cannot be my disciple;" he must bid all these adieu, rather than Christ. Furthermore, with Abraham, you must fight against five kings, which are within you; that is, the flesh, world, death, devil, and sin. And, with Lot, you must go out of Sodom and Gomorrah; that is, you must renounce your wicked and worldly life; neither must you, with Lot's wife, look back. But as Christ commands, remember her, and look continually forward: That so your deliverance may be perfect, and you fall not short of so great a salvation as is set before you.

3. Briefly, our great and holy God has wonderfully composed all the Holy Scriptures in this manner for our faith and for the Spirit's sake: and they all ought therefore to be accordingly fulfilled in you spiritually. And hence, to this belong even all the wars and battles of Israel against the infidel and heathen nations. Nor is indeed any other thing covered under the bark of the letter, and the history, than the same continual strife between the flesh and the Spirit. Of this kind, and to this pur­pose, is to be referred likewise whatsoever is extant concerning the Mosaical priesthood, the tabernacle, the Ark of the Covenant, the propitiatory, and all the things, which relate thereto. All which appertain to you, O Christian! to whom it belongs to pray in faith and spirit, to burn spiritual incense, and to slay in you the sin offering; by presenting your body, through mortification, as a reasonable service, sacrifice, or holocaust. For Christ Jesus will have all these to be truly, really, and properly done and performed in you; and for that end has contracted them in the Spirit, so as they may be fulfilled in you by faith only, and that sometimes, even almost in one sigh. For as man is a breviary of all natures, an abstract of all worlds, the centre and little world; so is he, by faith, a compendium of the sacred scripture, and a living' abridgement of the word.

4. And to come now to the New Testament, what other thing is it, according to the letter, than an external testimony and pattern? Because all things in like manner are internally to be reiterated and fulfilled by faith in man. I say, even all the New Testament, so much as it is, ought to be in us: and this one thing it absolutely requires and looks for at our hands; be-cause the kingdom of God is in us. Therefore, even as Christ by the holy Ghost, in the faith of Mary, was conceived and brought forth; so ought Christ in me likewise to be conceived after a spiritual manner, and to be born, and to increase and grow up even to the fullness of his stature, in all righteousness and holiness, which is the perfect manhood in Christ. Furthermore, if I am indeed become a new creature in Christ, it then remains, that I should henceforth live and walk only in Christ that in him, and with him, I should flee into exile, being as a stranger and a pilgrim here; that with him I should exercise humility, the contempt of the world, and patience, spending myself at the same time in acts of beneficence, loving-kindness, and charity; and in him and with him, should pardon and forgive my enemies their injuries, use mercy, love not only friends but enemies should " bless them that curse me, do good, (with him) to them that hate me; and pray, (with him) for them that most despitefully use me and persecute me:' And that I ought, with him, denying my own will, to do in all things the will of the Father'; and, being tempted of' Satan, to obtain the victory, though by reason of the truth that is in me, derided, despised, and contemned: and that, if necessary require, I ought even to die for, and with him, after the example of all the saints ; so to bear witness hereby before him, and all the elect, that he is in me, and I in him, as joined to him by faith ; whereby I thenceforth live as one with Him. And this verily is that which is called, to be conformed to the image of Christ; to be born with and in Christ, to put on Christ, to grow up and wax strong in him, to live with him in exile, to be baptized in his baptism, to be derided and scoffed at with him, to die with him, to suffer together with him, to be crucified together, to be buried together, to rise together with him from the dead; and lastly, to reign together with him.

5. Nor is this alone, by the cross and patience, and suffering adversity from the world together with Christ, to be done; but also by daily repentance and mortification, and by inward contrition for sins committed, and a secret hidden conformity with his sufferings for our sakes. After this manner, you are therefore to die daily with Christ, by crucifying your own flesh, if you have a mind to be joined indeed with Christ as with your head, mind to be united with him as your life. All that is otherwise done, is not in you, but without you. It is far from faith, if it be not thus made present to you:  If it be not in your heart and in your spirit, it will verily profit you nothing; for Christ would have you to be inwardly re­tained in him, so to live in him, as comprehended in him and thereby to be inwardly consolated with the consolations of his Spirit. All which, faith in Christ performs, while the word of God lives within us, and as it were a living witness in us, of those things which are spoken in the holy scripture. And after this manner, and for this cause, faith is rightly called an hypostasis, or a substance.

6.  Thus out of this which we have here said, it appears manifestly, that all the Sermons, discourses, and epistles of Christ, the prophets, and apostles, and in a word, all the scriptures in general, do for their complete fulfilling belong to man, yea, to all of us; not the revelation only of the doctrine which we are to believe, but even all the parables and miracles which the history of Christ is replenished with; neither was it necessary those things should have been so appointed and written for the knowledge of all people, unless they were also spiritually in us to be fulfilled. And therefore when I read that Christ cured others by faith, I promise to my­self the same cure; because we live in unity one with another; that is, Christ with me, and I with Christ. When I read how he cured the blind, I am in good hopes that he will give me, being spiritually blinded, by his grace and blessing, a spiritual sight, opening the eyes of my understanding; and so of all other miracles, seeing there is the same reason for them all. Wherefore, if you are blind, or lame, or paralytic, or leprous, or even dead in sin, understand all this which you read, to be really in yourself, acknowledge it faithfully, and confess it humbly to him: And he will surely make you whole in him, heal all your maladies, and quicken that which is dead in you, that so you may have part with him in the first resurrection.

7. The sum of all is, the holy scriptures bear witness outwardly to those things which inwardly by faith man should in himself fulfill: So it points out the image outwardly, according to which inwardly you ought, O man! to be formed. Faith must do all that, I say, within man, which the scripture testifies of outwardly: It describes the image of God outwardly, which must be inwardly in you by faith; it describes the kingdom of God in the letter, which must be in you by faith after the Spirit:  It describes Christ to you from without, who must be within you by faith: It describes Adam and his fall , and restoration ; but these you must find in yourself : It describes the new Jerusalem, and that must be in you and you must be that : It describes this city of God adorned as a bride for her husband, and man must himself be this city that is at unity in itself, for God to dwell in, that so the tabernacle of God may be with men : It testifies outwardly of the new birth, of the new creature, of the new creation, all which must be in you ; and you must be all this by faith, or else the scripture will profit you nothing. All is of faith, and of the work of faith in us, yea, of God himself: For this is no other verily than the work of God, and the kingdom of God in our hearts.
 
 
 
CHAP. VII.
 
How the Law of God is written in the Hearts of all Men
 
 
Rom. ii. 14, 15..?.When the Gentiles that have not the law, do by nature the things contained in the law, these having not the law are a law unto themselves ; which show the work of the law written in their hearts.
1. WHEN the Lord God made man after his image, in perfect righteousness and holiness, when he adorned him with the divine virtues and graces of all kinds, as a most perfect pattern of divine art, and an inimitable workmanship most accurately set forth; three things he fixed in his conscience so firmly, and there imprinted, that they could never be afterward put out or defaced. The first is the natural testimony of God: The second is an inbred knowledge of the last judgment, or of rewards and punishments in another life. The third is the law of nature, or natural justice, by which what it honest and virtuous, from what is dishonest and vicious, is discerned, and whereby joy and sorrow naturally spring up in the soul. For there was never any nation so barbarous, which did not acknowledge some God to be, nature arguing and convincing this by both inward and outward reasons most firmly and irrefragably:      Yea, they acknowledged not only that there was a God, being taught this by their own conscience; but also because therein sometimes they were grievously vexed with sharp and terrifying thoughts, and sometimes did find again an inward pleasure and tranquility, so as thereby they collected that God was just, and ought so necessarily to be ; and that consequently he was both the revenger of evil, and the rewarder of good. By which knowledge they went yet further, even to find out the    knowledge of a future state, or the doctrine of the immortality of the soul, as appears by Plato, who has most gravely   discussed and treated of this matter. Last of all, by this law of nature, or this inbred light, they gathered that God was the author and cause of good, according to whose nature the best and truest worship was the study of virtue, and a mind purified from vices; wherefore they even defined the chief good of man by virtue. And there were for that cause schools of moral virtues founded and maintained by Socrates and other philosophers; This being a fundamental principle with them, that righteousness is the chief goodness, and a life of virtue the chief end of man.

2. Which things serve us for instruction, how that God has left in every man a spark of the light of nature, and as it were, a certain token mark, or footstep of the innate knowledge of a Deity, and understanding of his own origination from God; that so thereby man might be admonished of his Original, as God's offspring ; and: by following these footsteps, might so come to his Father in heaven. And most certain it is, many of the heathens were not ignorant of this truth; among these we have Aratus the poet spoken of by St. Paul, witnessing, that we are the offspring of God. And Manilius, who says,* " Is there any doubt that God dwells in our hearts, and that our souls return to heaven, as they came from heaven ?" Moreover, as the Gentiles had this natural testimony of God, so had they a conscience besides which was to them a convincing argument, that as God was their Maker so would he be their Judge also. And hereupon it cannot be but through their own fault and demerit, that they are condemned, seeing by this means they shall be left altogether without excuse. For he who knows that God is, but does not study to know him aught; and according to this knowledge, to worship him rightly, he shall be inexcusable before God, at the Day of Judgment, as the apostle most solidly argues. Seeing then that the Gentiles did by nature know the justice of God, told were taught what is evil by their natural conscience and seeing also they that do evil, are worthy of death not only because they do evil, but because they are delighted therein, and thereby have condemned themse1ves it manifestly follows, that they of the Gentiles, who not only did evil, but were delighted in doing it, must thereby be self-condemned. And further, the apostle speaks of their consciences in themselves in like manner accusing or excusing themselves, as which wi1l be a testimony at the day of judgment, for or against them, when God shall judge the hidden thoughts of men.

3. But if the Gentiles shall be inexcusable, because being endued with the natural knowledge of God, they against their consciences have not sought God what shall they then say for themselves, to whom God has manifested his written word, and whom by Jesus Christ his only begotten Son, he has so lovingly invited to repentance, most earnestly calling them, that they ab­stain from sin, and decline from all the works of unrighteousness, in order to participate by faith of the merit of Christ, and obtain thereby eternal salvation mind glory? Wherefore every false Christian in that day shall be condemned by two most substantial witnesses; namely, by his own conscience, or the law of nature, and by the revealed word of God. Whereupon the terrible sentence will ensue, Christ having declared how in that day it shall be easier and more tolerable for Sodom and Gomorrah, than for them; and that the queen of the south shall rise to the condemnation of that wicked generation. The reason hereof is, our great and glorious God made the soul immortal, and in that soul he put a conscience, to be as a witness and a judge: this can neither forget God, nor can it of itself conceal God. And hereupon follows the terrible vexation and restlessness of the soul, and consequently the pains of the damned; which also will be so much the more heavy hereafter, by how much the more, through impenitence of heart, the wicked shall have heaped up to themselves the wrath of God against the day of judgment. For even as God, by a most just judgment, gave over the Gentiles to a reprobate mind, because they condemned the inward law of nature, and rejected their conscience, and the law of God written in their hearts yea, and contemptuously resisted it; whereby becoming blind in their understanding, they rushed violently into filthy and abominable crimes, and most heinous offen­ces against his divine Majesty, thereby heaping on their heads the just wrath of God: so the false Christians, because they have condemned both these, that is, as wel1 the inward as the outward testimony of God, in not repenting, do thereby " resist the holy Ghost," and blaspheme God: for which cause God gives them over to a reprobate mind, worse than Heathens and Turks. And moreover, he suffers them to fall into terrible heresies, to believe and follow lies, that all those might be punished that are delighted in unrighteousness. Where upon it is, that such filthy offences creep abroad among Christians, and bear rule in their lives, such pompous and satanical pride, such insatiable covetousness, such abominable intemperance, such beastly lust, and in a word, every kind of most inhuman wickedness; all which arise out of a willful blindness and hardness of heart, forasmuch as they are in a reprobate mind: and the reason is, because Christians, in their manners and conversation, will not follow the poor, the courteous, the meek, and the lowly Jesus : but are offended at him, thinking it even a shame for them to lead his most holy and humble life. So they despise him whom God has given to the world, that they might live after his example might work with him in the light, and might walk in his steps. Hence the same most just God suf­fers them to follow Satan, by their taking the life of the devil upon them, full of all abominable wickedness, that they might live after his example, and with him execute all the works of darkness; because they have resolved in their minds, not to walk in the light, according to that saying of Christ, " Walk ye in the light while ye have the light, that the darkness do not overtake you."

4. Lastly, if God did so punish the heathens with such terrible blindness, and such a reprobate mind, because they contemned the law of nature, which was like the snuff of a smoking lamp; and because they despised the remainder of the light of nature, and conscience, or did not approve it so as to have God in their knowledge; whence it came to pass, that by their own fault, they went without their salvation; how much more true is it, that those shall not attain to it, in whose hearts, not only by nature, but also by revelation and by the new covenant, the word of God is written, and yet despise and cast behind them this grace and special favor? Of which new covenant, God by the prophet says, " This shall be my covenant, I will put my law into their inward parts, and I wi1l write it in their hearts, and a man shall not any more teach his neighbour, and a brother his brother, saying, know the Lord: for all men shall then know me, saith the Lord, even from the least to the greatest; because I will forgive the iniquity, and will not remember their sins any more.'7 hear also what is said by the apostle, concerning those that voluntarily offend or sin against God, after the knowledge they have received, how that for such there is no sacrifice left, but a certain terrible expectation of judgment and offering by fire, which consumes the adversary: For if we, (saith he) sin willfully, after that we have received  the knowledge of the truth, (of the gospel) there remaineth no more sacrifice for sins, but a fearful looking for of (the divine) judgment, and fiery indignation, which shall devour the (nominal disciples, but real) adversaries (of Christ.) For if he that did despise, or break the law of Moses, was, without any mercy, by the mouth of two or three witnesses, to die ; how much more, think you (he urges) do they deserve death, and a worse death also, who have contemned the Son of God, and even polluted the blood of the Testament in which they are sanctified, and have contumaciously despised the Spirit of grace ? for we know who has said, " Vengeance is mine, and I will return it upon them." And again, " the Lord shall judge his people." Whence he concludes, " It is a fearful thing to fall into the hands of the living God, " Which most heavy sentence, without doubt, belongs not to those who fall through human frailty; but to those only, that wittingly and willingly sin against knowledge, and the light of conscience, and persevere in impenitence to the end.
 
CHAP. VIII.
 
Without true Repentance, no Man can lay any Claim to Christ and his Merits.
 
EXOD. Xii. 48.?No uncircumcised Person shall eat thereof, [i. e. of the Passover.]
 
1. THE Lord Jesus says, " They that be whole, need no physician, but they that are sick: " and he says also, " I am not come to call the righteous, but sinners to repentance." Whence our Lord teaches us, that he calls indeed sinners, but that he calls them to repentance: which repentance is the circumcision after the Spirit, wherein is included both hatred of sin, and faith in Christ. And hence it follows, that no man can come to the Lord without true repentance and conver­sion from his sins, and without a true and lively faith springing up together with it, which may draw the penitent nigh to him. The unclean may not celebrate the Passover with him: no uncircumcised, no impenitent person shall eat thereof; that is, partake of the merits of his sacrifice, Wherefore none should presume, without that repentance, to which Christ has called him, to chal­lenge Christ and the merits of his death and passion, as belonging to himself.

2. Now repentance is nothing else but a death unto sin; to the end that being dead thereto, we may live un­to Christ by faith. The true repentance, I say, to which we are called of God, is no other thing than, through a real contrition and hearty penitence, to die to unrighteousness; through faith, to receive and obtain remission of the same ; and through righteousness, to live in Christ. So that there is no repentance, properly so to be called, without contrition preventing it, whereby the heart is broken, and the flesh is crucified. And hence, in the epistle to the Hebrews, it is called, " Repentance from dead works;" or, leaving behind those works which work in us death. Some also have called it the work of dead men; because hereby we become dead unto the world. For we must be dead before we can be made alive again: to live unto Christ, is doing the will of Christ, and abstaining from all those works whose reward is death. So that to abstain from dead works is the principal part of repentance.

 3. Which if it be not done, then the merit of Christ profits us not, neither can we have the least claim to the benefit of it. For seeing that Christ proffers himself to be the physician of our souls, and his holy blood, to be the only and most true medicine of our spiritual diseases: and no medicine, though it be never so precious or powerful, can cure the sick person, who will not reform things hurtful, and such as resist the power of the medicine: hence it remains, that the blood of Christ, and his most precious death, can profit nothing to those that purpose not for the future to abstain from all sin. Whence blessed Paul says, ?whosoever doth such things, (the works of the flesh) shall not inherit the kingdom of heaven," nor have any part in Christ. Moreover, if Christ by his holy blood become our medicine, who can ever doubt but that first we must be sick, and must know also that we be sick? For the whole have no need of a physician, but the infirm and sick: And none is spiritually sick so as to be sensible of it, who is not at the same time penitent; and none can be sensible of it as he ought, who is not sorrowful from his very heart, for his sins. For he who has not a contrite heart, and a humble spirit, who is too secure as concerning the wrath of God, who has not fixedly resolved, and firmly, in his mind, decreed to flee all worldly vanities; but who, seeking after worldly honour, wealth and pleasure, takes no knowledge and concern of his sins; such an one is not a proper patient for the heavenly Physician to work a cure upon. Such as are so know not that they are sick; and consequently they need no physician And Christ hence profits them nothing; for it is manifest, they apply not themselves for a cure. Therefore, again and again, let this be still remembered by you, that Christ Jesus called sinners; but it was to repentance that he called them; because a penitent, contrite, pensive and faithful heart, only is capable of the most precious blood, death, and merits of Christ. And I account him happy, whosoever he be, that hears this holy calling inwardly, and in his heart, and that gladly obeys the same.

4.  Now that is a godly sorrow for sins, which works repentance to salvation, " not to be repented of," as the words be. The Holy Spirit produces this godly sorrow in us; first by the law, and next by a serious medita­tion on the passion of the Lord; because this not only abounds with the sensible documents of grace, but also has in it an earnest exhortation to repentance, and a most terrible glass of the divine wrath. For if we search into the cause of his most bitter death, what else can we say was it but our sins? and if we join to this, the divine love, out of which God most willingly gave his own Son for us, we shall have also his singular example, for our amazing consideration, and most sweet consolation ; and shall be ravished with the most terrible and wonderful abyss of the divine justice and clemency. Oh the infinite extent of both! Oh boundless depths! Oh the righteousness and mercy of God, past finding out! which seeing they are so, who can, if he but sincerely loves Christ, be ever afflicted and delighted with sin, which he knows Christ had even with his very blood washed and purged ? Consider now a little with me, O man! if you are subject to pride, and are a slave to ambition, with what contempt, and with how great humility, Christ Jesus undertook to repair your pride, and make amends for your insolence : If you are greedy of the world, think of his poverty, that he might satisfy for your covetousness ; and cease at last (through the help of God) so studiously to seek after wealth, and so insa­tiably to thirst after the riches of this wretched world. He with an incredible grief of mind, and with an anguish and agony not to be uttered, satisfied for you, and so abolished the pleasures and concupiscence of the flesh: and you on the contrary, O fool! continually give up yourself to pleasures, and to the lust and desire of your own wicked heart ! Oh! how evil is your pre­posterousness ! how absurd your depravity and wickedness ! to take delight, and suck pleasure in those very things which, to Christ, were so wonderfully bitter! Christ died to expiate your wrath, hatred and enmity to atone for your rancour and bitterness, for your lust of revenge, and implacableness of spirit: this he did with extreme mildness and patience, mercifulness and long- suffering. And will you, even for the least cause, be angry, and account that revenge sweet, sweeter than life, even for which your dear Redeemer drank the most bitter cup of death itself? For, verily, so many as take the name of Christians, and do not abstain from the pleasures of sin, do even crucify Christ, and make a mock of him, as it is said in the epistle to the Hebrews, they " crucify the Son of God afresh, and put him to an open shame. " Therefore it is impossible that these false Christians should participate of the merits of Christ; which merits they tread under foot, according as it is written in the same epistle. And because they pollute the blood of the everlasting testament, neither believe truly that their sins are expiated by it, or have much esteem of his death, or think he did for their sakes; but count that ?? holy blood of the covenant wherewith he was sanctified, an unholy thing; and because they do ?? despite unto the Spirit of grace," that is, despise and repel it ; and because they by their wicked lives deride, scorn, and condemn the mighty grace of God when offered ; therefore, the blood of Christ, which was shed for them, cries aloud for vengeance against them ; and this by the just judgment of God, which they draw upon themselves. And truly " it is a fearful thing (for such) to fall into the hands of the living God," as it is written: For God even our God is a living God; not a lifeless idol, that is not able to revenge this scornful refusal and contempt of his offered grace.
Which divine wrath and vengeance, even their own consciences threaten them with, as that which will follow them close at the heels; because hearing the Son of God died a most terrible and ignominious death for sin, they yet take no care to abstain from sinning.

4. And this is the cause why presently after the death of Christ, repentance was so preached over all the world, both because he died " for the sins of the whole world," and because in all places of the world men should repent. For it is written, " God now commands all men every where to repent." And that they might receive that sovereign medicine that cures all diseases, with a contrite, penitent, and faithful heart; to the end the grace of God be not frustrated and made of no effect. For after true repentance, remission of sins follows im­mediately: Neither is it possible that any one should have his sins remitted, but who repents; or that he should be absolved, who grieves not that he has sinned,: but rather rejoices in sin. Since nothing is more pre­posterous, than that those sins should be pardoned. From which you never thought to abstain; or more absurd, than to challenge the merit of Christ to yourself, and in the mean time to wallow in sin, which was the cause of his death. And yet there be many, alas ! who, although in all their life-time they never have repented once seriously from their heart that they had sinned, nor have a-bated at all of their wrath, covetousness, pride, malice, envy, hypocrisy, and unrighteousness ; but rather have grown up therein, and daily augmented their sins more and more; ; yet dare expect notwithstanding the remission of sins, and claim to themselves the merits of Christ as belonging to them. Which indeed is a most blind and deplorable impudence; however they may baptize it with the holy name of faith. ?These are such as flatter themselves to their own exceeding great loss, fondly persuading themselves, through their own foolishness, that they are good Christians; because they outwardly know the gospel, and believe that Christ died for their sins; and by this means think assuredly they shall be saved.

5. But this is not faith but fancy; and you are an unhappy, and after a most miserable manner bewitched, false Christian, who can suffer yourself to be deluded at this rate; for neither the word of God teaches that by this means life eternal is to be obtained; neither did any of the prophets or apostles at any time so preach; but this is the unanimous consent of all the sacred writers " Thou who desirest to have thy sins pardoned, first re­pent, and learn to abstain from thy sins; and thus grieving from thy heart that thou hast sinned, and purposing to be another man, then believe thou earnestly in Christ." But how should he be sorry for his sins, who never thinks how to avoid sin? Or, how should he avoid them, who is not sorrowful for committing them? wherefore Christ, with all his apostles and prophets, teaches you, O man that you must die to the world and sin ; die to your pride, covetousness, lust, and wrath ; and that you must return with all your heart to the Lord, and then ask pardon of him. Which being done, you are absolved, and free from your sins: and then the heavenly physician respects you, and takes care of you, who only heals those who are of a contrite heart. If you insist upon any other way, Christ will profit you nothing: and in vain is the boasting of your faith.

6. For true faith is that which renews the man, which extinguishes and mortifies sin in man, and which quickens him in Christ; making him to live in Christ, in his faith and his charity, in his humility, in his meekness and patience. And after this manner, Christ is to you now become the way to life; and you, in like manner, O Christian ! are a new creature in him. But if you intend to go on to sin, and have not yet determined: to leave off your iniquity; but applaud all your old sins, the actions of the old Adam, how can you be another creature? or how can you belong to Christ, when you do not crucify the flesh with all the desires and lusts thereof ? Go, then, and hear four or five sermons a-day; and every month, yea, every week, get to confes­sion and to the communion: All these things, verily, are far short of remission of sins ; if you bring not thith­er  with you a truly penitent heart, and a contrite and faithful spirit, which may make you capable of this salutary medicine, the body and blood of Christ. Truly it must be confessed, that the holy sacraments and the word of God, are the most powerful remedies, and most sovereign helps: but they are only so to those that truly repent of their sins from the bottom of their hearts, and that, with a daily faithful mourning, detest the way of their old and former life, fully purposing to lead a new life. For what profits it to anoint a stone with pre­cious ointment? Or to administer a medicine to a dead man? or, what harvest will you reap, if you sow amongst thorns and briars ? Therefore you must surely: first pull up all these young thorns and thistles that choke the good seed in you, and root out all things that I hinder you from reaping a good harvest.

7. So then, whosoever you are, O man! if you cleave to your sins, rather than to Christ, it is most sure that Christ will profit you nothing ; for the birth of Christ is no help to him, who refuses to be born with Christ ; and is of no avail to him who has never determined firmly in his own mind, to die unto sin ; yea, unlike manner the resurrection of Christ is nothing to him, who will not be awakened, when he may, but refuses in Christ to arise from sin : Lastly, the ascension of Christ profits nothing to one that will not ascend and lead a heavenly life. But if being converted, with the prodigal son you deplore, hate, and flee from sin, as from a serpent, and pray from your heart to obtain pardon of God, for the sake of his beloved Son; then indeed, (and not before) beholding by the eye of faith Jesus Christ cruci­fied, and applying to yourself his most precious wounds, you, like the true Israelite, may with humble confidence say, " good God, have mercy upon me, a most miserable sinner;" for then pardon is at hand, and absolution is sealed to you, in spirit, whatsoever and how great so ever your sins may be which you have committed against God. And so great truly, so exceeding great, is the perfection of the redemption purchased for you, by the blood of Christ; and such the perfection of applying the grace and real imputation of the whole merit of Christ by faith, and by following his steps; as nothing surely can be greater or nobler. Thus it is most true which is written, God giveth place to repentance for sins; that is, by his pardoning freely, perfect1y, and wholly, the peni­tent for Christ's sake; for, it is the great good pleasure of God to exercise mercy, and to pardon sins freely. "My bowels are troubled within me as towards them, I am merciful, and I will have mercy on them; saith the Lord." Then the death of Christ is effectual, then it comes to perfection, and then it brings forth its fruits; and therefore the angels of God in heaven rejoice, be­cause the blood of Christ is become profitable to sinners for whom it was shed.
 
CHAP. IX.
The antiChristian Life of the formal Christian
2 TIMOTHY iii. 5.Having a form of godliness, but denying
the power thereof.
 
  1. WHILE every one names himself a Christian, although he does not perform the part of a Christian, it follows, that by such a conversation Christ is both de­nied and belied; by it the Saviour is contemned, derid­ed and blasphemed; by it, is buffeted, scourged, and crucified; yea, cast out as dead and buried out of sight. According to which, the apostle says expressly, that cer­tain persons " crucified the Son of God again: " and these too did even boast thereof, by their deriding him, and putting him, in their wicked life, to open shame, as much as in them lay. And this is evident also, according to Daniel the prophet, who foretells that MESSIAH should in the last days be rooted out, be, as it were, pulled up by the roots, and cast out: which prophecy is vulgarly indeed expounded concerning Christ as crucified at Jerusalem. And thus it was by the Jews certainty fulfilled, when they cried out., " Away with him! Away with him! Crucify him" But I would to God it were only once fulfilled; and that Christ were not again in these our days crucified amongst us daily, by the antiChristian life of them that profess his name, and honour him with their lips! and that he were not cut off or rooted up ; so that his most holy, most excellent and most noble life, at this day, is scarcely to be found for verily, this is a true saying, which cannot be doubted, that where the life of Christ is not, there also Christ is not,         let there be never so much noise made about his faith and doctrine.
 
2. For what is Christian faith without a Christian life? It is a barren tree without fruit, according to the      holy apostle Jude, who calls the false apostles, which may be understood also of all false Christians in general, " Summer trees without fruit, twice dead, and plucked up by the roots; " of which sort the world, alas! at this time is full. But which is yet no more than that which Christ himself foretold would surely come to    pass, Saying, " When the Son of Man cometh, shall he find faith on the earth?"Which saying of his, we are not to understand of that faith which the world is at present so      full of, and which we may profess with our mouths, and yet deny in our works, (as if it consisted in no more than this, namely, to follow Christ in word and in show; and not in deed and in truth: ) but we are to understand it of the new man, who is regenerated after Christ, being the good tree, whose fruit withereth not, which was indeed once dead, but now is alive again, being renewed by faith, in whom therefore the man Christ lives, and dwells henceforth by faith. This, this is the faith that our blessed Saviour meant; which according to his
 
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not forsaken it ; but would marry light with darkness? and unite Christ and antichrist together : Since the greatest part of the world, whatever profession they may take up to cover themselves with, have in reality no oth­er thing in them at the bottom, but the idolatry of covetousness ; which is, the study of getting more of the world and of holding fast what they already have, at any rate. Yea, what indeed is the 1ife of all men now, if we look but to the life of Christ and of his first disciples? Ah ! Where are the Christians now?  Ah! how have they departed at this day from their first love, and fors­aken their first rule ? The world is brought into Christendom, and Christendom is brought into the world. So the love of the world reigns everywhere, instead of that of Christ. Many there are that make a great noise for religion, and for the purity of the gospel of Christ: But after all, what is their life but covetousness and mere selfishness? This is the best and the most of that which is in the world, after which we so greedily run: great honour, great possessions, great pomp, and a greater name; not without a numerous train of furies, and vile and wicked passions, either secretly or more openly attending. But how agrees all this with the poor and humble life of Jesus? Or how suits so much bustle and stirring, as is everywhere seen, to a disciple of the cross? Or, how can so much clamour and impatience, and for the sake too of the world, be reconciled to a follower of the most meek and patient Lamb of God? But if this cannot be, what have they to do to take the name of Christ into their mouths Or what have they to do with the profession of Christianity, which they deny in their conversation? For what else, alas! does the life of the men of this generation show, but a sordid, unChristian temper, and a base and earthly habit of mind ; but avariciousness and self-interest, but worldly-mindedness and contempt of Heaven and heavenly things ; but the lust of the flesh and the wandering of the eyes; but the concupiscence of the heart, and the ambition of the head ; but the pride of life, aid affectation of grandeur ; but vain-glory and presumption ; but the politics of the world, and the wisdom which cometh not from above, but beneath ; but the restless pursuit after shadows, and senseless hunting after fame and glory ; but a thirst for those things which never can satisfy, and an hunger for the serpent's food, even for dust ; but the denying of reason, and the degrading of the word of God ; lint infidelity and irrelig­ion ; but false valour, and despicable cowardice ; but inconstancy and time-serving ; but ingratitude and disloyalty ; but disobedience and refractoriness; but wrath and furious strivings ; but wars and seditions, civil and ecclesiastical ; but discord and contentions, both from within and without ; but the fire of jealousy, and the burning of revenge ; but secret hatreds and envyings ; but implacableness of malice, and incorrigibleness ;of injustice ; but insincerity and hypocrisy ; but wicked deceits and frauds ; but treacherous backbitings and calumnies ; but lies and perjuries ; but all manner of uncleanness, and all manner of unrighteousness : In a word, the whole life of the children of this generation is made up entirely of these ingredients, viz. the love of the world, with self-love, self-honour, and self-seeking or to say all in one, covetousness : So that they are generally lovers of the world rather than of God ; all seeking their own, not their neighbour's good, and greatly affecting for themselves honour, profit, and pleasure in this life.
2. Now to this doubtless the life of Christ is most opposite, and can with it have no communion: which life, so contrary to that of the world, is nothing else in truth, but the most pure and sincere love of God and of men; as variously branching itself forth in humanity, in friendliness, in courtesy, in beneficence, in meekness, in patience, in obedience to the death, in mercifulness, in righteousness, in veracity, in simplicity, in purity, in chastity, in sanctity, in contempt of the world, and of worldly honours, in refusal of wealth and pleasures, in denial of ourselves, in the bearing of the cross continually, with all manner of tribulation and affliction, for Christ's sake, and in the daily study and thirst after the kingdom of God, and consequently in an inexpressible desire to fulfil in all things the divine will. Behold this is the life of Christ in man, to which so greatly is
opposed the false Christianity : This, this is to be with Christ, and for Christ ; and to be redeemed from the number of them that are without Christ, and against Christ.
3.So then he that not with Christ, is accounted as he that is against Christ; and he that stands not in the will of God together with him, as he that withstands God; for " he that is not with me," saith our Lord, ?is against me." But the modern life of persons outwardly professing Christianity, is not with him; and therefore it is against him : it has no communion with Christ, but is contrary to him ; that is, not Christian, but antiChristian. For now most men are at discord with Christ; and hardly are there any who are of one soul, one will, one mind, and one spirit with Christ And none but such as these ever can be Christ's, or be rightly called by his name, and accounted for Christians. Concerning whom, therefore, the apostle bears witness, saving, ?? but we have the mind of Christ," (1 Cor. ii. 16. ) And again in another place, he gives this warning to the same effect, viz. " Let this mind be in you, which was also in Jesus Christ," Phil. ii. 5. which some also render, but more externally, have the same manners with Christ. Wherefore all the children of the world, forasmuch as they have not in them the mind which was in Christ Jesus, nor the same manners and conversation which he had, when he appeared in our mortal flesh; let them never so much call themselves Christians, let them never so much boast of their faith, or presume up on their orthodoxy, despising others that are better than themselves; undeniably are not with, but are against Christ. But now he that is not with Christ, according to the principles we have been taught of him, is an anti-Christ. He may not be so in doctrine, but he is so certainly in life.
4. And this being so, in what place of the earth, I beseech you, shall we find true Christians? The number of them may well be called a little flock, as it is by the Lord himself : With whom the prophet Isaiah agrees, when he compares the faithful assembly of Zion, that is, the true church, to a little " cottage in a vineyard," and to a watch-tower or lodge, in a garden of cucumbers ; as likewise to a besieged, or rather, wasted city. And so also Micah, when he compares it to a cluster of grapes; " which grapes the gatherers left, by: negligence, in the vineyard, saying, " Woe is me, for I am as when they have gathered the summer fruits, with grape-gleanings of the vintage; there is no cluster to eat ; the good man is perished out of the earth, and there is none upright among men" And blessed David likens it to a solitary turtle, to a little sparrow, hiding itself under the eves of the house ; to a pelican in the wilderness, and to a night-owl in the desert ; and to one remaining amongst the rubbish of a destroyed city, or ruinous heaps of an once glorious palace or temple ; such seems to be the state of Christianity at this day in the : world. Oh! how few are the true Christians ! And where are they to be found? Oh! that we-could but tell who they are, and by what outward mark we might : know them
 
5. God only- knows where, and who these be; but whosoever they are, certainly Christ both is and will be with them " even unto the end of the world;" neither will he ever leave them without sufficient succor, or: encouragement, according to his word, " I will not leave you comfortless:
" for the Lord knoweth his, and those that be his Christ's : And whom he is said to know them he takes special notice of, and distinguishes signally from others. Amongst whom, if any one would be, I the apostle's admonition must be had in remembrance, which is, that all depart from their sins who usurp to: themselves the name of Christ: And therefore, " let every one that nameth the name of Christ, (says he) depart from all iniquity. " But as for them, that arc not so minded, let them even get some other name, which may suit, with them better. Nevertheless, the foundation of I God stands sure, with respect to all them that hear his call, and abide in his will, having this seal, " The Lord knoweth them that are his~ " And every one that is so, will depart from iniquity; and not name his name without witnessing to his life.
 
 
 
 
CHAP. XI.
 
Whosoever does not imitate the Life of Christ has not yet seriously repented : Neither is such an one to be reputed a Christian indeed, or a true Child of God. Wherein is shewed what the New Birth is, and what the Yoke of Christ.
 
 
1 PET. ii. 2 1 ..?Christ hath left us an example that we should follow
His steps.
 
  1. GOD the Father Almighty gave us his Son, that he might be our Prophet, our ?Teacher and our Master or Tutor: Whom therefore he commanded us to hear, by the heavenly voice, saying, " This is my beloved Son, in whom I am well pleased; hear ye him." Which office the Son of God did accordingly most punctually execute, not in words only, but by the example of a most holy and unspotted life, as became a true teacher that was from heaven; and discharge, without fainting, in the fullest and most perfect manner possible. Whereupon St. Luke says, " the former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach, until the day that he was taken up, or ascended, into heaven," Acts i. 1, 2. Where it is strictly to be observed, that the blessed evangelist places doing before teaching, as if it were not enough to join deeds and doctrine together, thereby signifying that they ought never to be separated; but it were also of absolute necessity for the former to have the precedence of this, in any one that should ever attempt to set up for a teacher sent from God.  For it certainly behooves every true teacher, who would teach others, first to do the things himself which he teaches. Now such a teacher Christ evidently manifested himself to be, by his example whose life therefore is the true teaching; and is the book of life

2. And for this very cause, the Son of God became man, and was conversant among men upon earth, that so he might shew us a lively example of an heavenly, divine, innocent, and perfect life; and that we might follow him as a light in darkness shining before us, and leading us on. For which reason he calls himself, the " light of the world;" and witnesses concerning himself after this manner, " he that followeth me, shall not walk in darkness, but shall have the light of life."

3. Whence it evidently appears, that all those abide in darkness, and are never like to obtain the light of life, who do not follow Christ, by imitating his life, and walking by faith in his steps they all remain, and will remain, in the dark, that follow not this light. And what this darkness is, the apostle teaches us, bidding us " cast off the works of darkness, and put on the Armour of light : ? ? as if he had said in one word, repent. For we comprehend both the one and the other of these under the common name of repentance.
4. And we have before abundantly demonstrated, that true and divine repentance, as it is ever conjoined with true faith, perfectly changes the man, crucifies the flesh, works a transformation in the soul, introduces quite a new manner of life, and begets through the Holy Ghost an heavenly habit of mind, which is the soul's " armour of light." But that we might not be carried away by the common mistake of the world, to think Christianity to be somewhat that is notional only, and not real; and to be more in word, than in effect; arid that there should be before our eyes a living exemplar of the vivified Spirit and the new man: God has been graciously pleased to set before us evidently his own Son, not only as a ransom, and as our Mediator with him but also as a mirror of true piety, as a glass of life, and as the most perfect idea of the new man that is thoroughly regenerated according to righteousness. He, I say, is given us for the very idea and form of our regeneration: He in whom the fleshly Adam, the corrupt nature, by sin never did, but in whom God always did reign: he, who being in the form of God, took upon him the form of a servant, and was made in our likeness, that there might be hereby the same mind begotten in us, winch was also in him, and that God might likewise reign in us by righteousness and holiness, as in him who is our head. Him it has pleased God, even the Father, to place before our eves; that so looking to him, wemay be more and more continually renewed after his image. In order to which, it will be needful to take good heed to what here follows.

  5. Deplorable experience daily teaches us, that our nature, flesh and blood, body and soul, is all filled with every kind of uncleanness, and polluted throughout with the filth of sin and wickedness, and every abomination and. corruption. All which are the properties and works of the devil, operating effectually in the carnal man; and as of him, so also (and that principally) of the depraved and perverse will, through which the diabolical operation manifests itself~ For the depraved will is the root of all sins; and that being once taken away, there would be no longer any sin remaining. ?For the power and energy whereof herein chiefly consists and displays itself, that it turns man aside from God, and averts his from God's will. For whatever departs from God, who is the supreme Good, cannot but be evil, and partakes of the nature of supreme evil itself:  and whatever is thus averted from the will of this sovereign Good, by an inversion of the divine order, cannot but be most perverse; and is under the highest breach of the original constitution of our nature, as derived in the beginning from God himself. So this aversion from God, I mean the aversion both of the devil and man, produced the fall; and thence sin entered into the world, and by fleshly propagation was afterward derived from one to another.

6. From whence it is evident, that our flesh and blood are penetrated with the very diabolical nature it-self; and that our carnal will is tainted with the satanical wickedness, and therewith infected as with deadly poison; winch poison is pride; together with living, and the whole crowd of vices, and numberless fleshly and spiritual lusts, so repugnant to the divine nature, and so every way contrary to God; as a certain hellish ferment powerfully working in the soul, and perverting the right order of all its natural powers and faculties, And by reason of this perverse disposition, and devilish contagion, it is that Christ called the Pharisees, " children of the devil ; " and to some even of his own disciples, gave the name of Satan or devil : no otherwise than as if covetousness, lying, pride, and every evil concupiscence were the devil himself, with whom the natural or carnal man is infected.

7. Whereupon it moreover follows, that as many lead a life void of repentance, but full of pride, avarice, lust, and envy, may properly be said to live in the devil, and to have the very inclination and nature of the devil in them. In a word, they participate of the diabolical nature; and they live in him, as he lives in them. Notwithstanding which, they may put on in-deed the cover of outward honesty, and veil themselves under a fair shew of moral virtues and accomplishments, and may make a very specious ostentation of piety while nevertheless inwardly, and in their hearts, they remain still devils, according to the saying of Christ to the Jews: which, though it be dreadful thing to speak, yet it is nothing but the truth, a truth confirmed both by the word and by experience.

8. Seeing therefore that our nature is so extremely and miserably depraved, so utterly corrupted, so abominably perverted by the evil one, and so entirely vitiated by the chief evil in all its springs; there is no less than an absolute necessity that it should be corrected in good earnest, that it should be amended thoroughly, and that for this end it should be renewed wholly, since it is impossible for it to be otherwise effected; that is, with-out such a total renovation. But now how shall this be wrought? Why, after this manner. As the chief evil has invaded our nature, and intimately tainted it, so must the chief good, in like manner, pervade and tincture this our nature that it may be made like to it. That, I say, which the chief evil had corrupted, by mingling it-self with it, can no otherwise be corrected but by a thorough and vital penetration of the chief Good, even of God himself, who for that very purpose took on him our human nature.

9. Now then the Son of God became man, not for his own, but for our sake; that he hereby, reconciling us by himself to God, might make us partakers of the sovereign good; having purged us and sanctified us from evil for that end. For as much as it behoves that which is to be sanctified, that it be sanctified by God, and with God. And as God is personally in Christ, so ought we with God, through him, to be united by faith so that we may live in Gad, and God in us ; Christ in us, and we in Christ ; and that the divine will, lastly, may be in us, and we in it, so that we may be made the righteousness of God in Christ, 2 Cor. v. 19, 20. Which is the only reason and means for which and whereby Christ Jesus administers medicine to our most corrupted and infected nature. And so much the more powerfully as this medicine operates in man, so much more deeply it works for certain upon the distemper, and destroys and plucks up the hidden evil sticking in nature.

10. But oh ! how blessed is the man in whom Christ is all and does all! whose will, thoughts and words, are the will of Christ, the thoughts and words of Christ; whose mind lastly, is the mind of Christ, according to that of the apostle, " We have the mind of Christ." And so indeed it must needs be; because the life of Christ is that new life, yea, the new man. It is the new man indeed living in Christ after the Spirit; it is the new and heavenly nature that must be put on by faith; it is the putting off the old man, or nature, by a death unto sin; it is a life of righteousness in the regenerated soul, which is hidden with God in Christ. And whosoever lives this hidden life in Christ, according to the Spirit, is that happy and blessed person who has overcome the wicked one; and is translated from darkness to light, and from death to life; for he lives now in God, and Christ is henceforth become his very life. So that whereas the first and old Adam was before in him as a living soul; the second and new Adam is hereby made to him a quickening spirit. Thus his meekness is the meekness of Christ; his obedience is the obedience of Christ; his patience and humility arc the patience and humility of Christ; and lastly, his life itself is no other than that of Christ, by whom, and in whom, he lives. And this is that new creature, which is created alter God, and that life of Christ in us, whereof St. Paul so experimentally and savory speaks, saying, ? I live, yet not I, but Christ liveth in me." This is to live by the faith of the Son of God; this is to follow Christ truly; this is to walk in the light of his life, and to bring' forth the fruits of repentance. For by this method the old man is destroyed; and the carnal life declining, and setting, the new spiritual and heavenly life arises, and breaks forth as out of a cloud, in its full lustre. And whoever has this life in him, is a real Christian ; he is a Christian not in word, but in deed ; not in shew, but in truth ; and not in name, but in nature. He is a member incorporated in Christ, a true child of God, begotten of God and Christ, renewed in Christ, and after his image quickened by faith.

11. And notwithstanding, that while our inward man lives in flesh and blood, we can never obtain the top of perfection; nevertheless it is meet and necessary, that we should continually strive at least for it, and aspire after it; and that we should from the inmost ground of our soul, and with our whole heart and mind earnestly pant and breathe, wish and long, endeavour and study, that the kingdom of Christ, not of Satan, may come into us, and that we may lead the life of Christ upon the earth, by his Spirit living in us, and bearing in us the dominion. Let then all our counsels, all our contrivances, all our cares, and all our inward groans and prayers still aim at this; and let this be all our strife, how we may more and more mortify the old man, by daily repentance, as a preparation to the attainment of this high prize. For so much as any one dies to himself, even so much Christ lives in him; so much of corruption as is done away by the Holy Ghost, even so much of divine grace is introduced in the room thereof; so much as the flesh is crucified, even so much is the spirit quickened; so much as the works of darkness are destroyed, even so much is a man enlightened; so much as the outward man perishes and is put to death, even so much is the inward man renewed and invigorated; and so much as any one loses of his depraved affection, with the carnal life, even so much gains he of undefiled love, with the spiritual life. For the decrease of the animal life and love is the increase of the divine; and by how much the affections of the former, such as self-love, ambition, wrath, covetousness, and voluptuousness, are lessened and wasted; by so much are the contrary affections of the spiritual and divine life in the soul, such as self- denial, humility, love, contentment, and patience, strengthened and augmented. And as those pass away and die, by the bringing in of these; so is the evil one in proportion cast out; and he being cast out, Christ comes in, and lives and reigns in the heart. The farther then a man's heart departs from the world, from the lust of the eyes, the lust of the flesh, and the pride of life, so much more there is of God, of Christ, and of the Holy Ghost, which flows into him; and so much more deeply do they enter him, and more intimately and profoundly penetrate him. To conclude all, so much the more as nature, flesh, darkness, and the world, domineer in man, so much the less is there of grace, of spirit, of light, and of God found in him. And so on the contrary. For,

12. This new kind of life is enmity to the flesh, and is its most bitter cross. Because it is that whereby it is subdued, coerced, brought under the yoke; and with all its desires and lusts crucified. But yet this is that alone wherein the whole power, efficacy arid fruit of true repentance must be owned to consist. For it is the inclination of flesh and blood, to lead a lawless and dissolute life, according to its own will and humour, without control, amidst pleasures and all sorts of voluptuousness; it is this, and nought else, that it finds sweet and pleasant. The life of Christ is to the flesh death itself, and to the old man a most heavy cross, and an insupportable burden; but to the new and spiritual man it is an easy yoke, a light and pleasant burden, and a most still and quiet sabbath. And verily-, the true rest and spiritual Sabbath of the soul is sought for in vain elsewhere, than in the faith of Christ, and in his meekness, humility, patience, and charity. Therefore he also himself has said " Ye shall find rest to your souls:" and likewise, I will give you rest " This we shall surely find ?and obtain as he has plainly told us, b) coming to him by faith, by taking his yoke upon us, and by learning of him, ?according to that copy which he has set us: every thing by this means will be made easy and light Verily, he that loves Christ, will not think it bitter to suffer death itself for Christ yea, rather, it will be to him exceeding great joy And this is that sweet yoke of our Lord, that we are commanded to take on us, that our soul may be refreshed and eased , and may, being unyoked from that of sin, find a divine quiet and repose.

13. Whosoever therefore has a mind to yield himself obedient to this command of taking up Christ's yoke, and of imitating his life with all diligence and care, let him see well to it that, in the fist place, he shake of the devil's yoke, by that strength which is given from above for that end, and repress the impetuousness of the animal life, that the flesh may not proceed to insult the spirit as it has formerly done All must now be brought under the obedience and yoke of Christ, and be subjected henceforth to the wise and righieous discipline of his law that is, the will and understanding, reason and appetite, with all the carnal and Adamical desires which reigned in the mortal body Rom vi 12.

14. This flesh indeed of ours is well pleased to be honoured, respected, courted, praised, and to abound with riches and pleasures: But to reduce all these under the yoke and discipline of Christ; to prefer ignominy, contempt, and poverty before them, yea, to count himself altogether unworthy of all those things which are great and splendid in the eye of the world, is the cross of Christ, whereby the flesh is crucified. And in this is made to appear the very humility of Christ, and his most noble life, that a man should generously despise these things, which the world so greedily gaps after.  Surely this is no other than the sublimity of the mind of Christ, which can trample these grandeurs and pleasures under foot. This is that yoke and burden which are so easy and light to the Spirit: that law, the law of love, the commandments whereof are not grievous, but delightful and pleasant. Lo! this is the way of Christ, and no other:  walk ye therefore in it. For what else was the whole life of Christ, but holy poverty, extreme contempt, and most sharp persecution? Who came not into the world that he might be served, but that he might serve us, even us ; and for our sakes took upon him the ??form of a servant,'' making himself of no reputation, though he was the Son of God : as coming into flesh not to be ministered unto, hut to minister : and to give his very life, even his own most precious blood, for an atonement of our sins, and for a ransom of as many as should yield to follow him in the regeneration.

15. It is the property of the animal man, to pursue after honours, and to hunt after all such things as appear great: but the spiritual man, on the other side, loves the humility of Christ, cleaves to it, and longs to be made nothing of. And whereas almost all men earnestly desire to excel others, or to be preferred and honoured before them, and covet to be thought some body, that is, somewhat above others; there is hardly one found that covets to be reputed as nothing, or to he looked upon as nobody. This, this belongs to the rule of Christ; as the first to that of Adam. The carnal man hence, who; walks only according to this Adamical rule and custom, and has not yet learned what Christ is, (being without experiencing what humility, meekness, and charity are) accounts it a folly to live as Christ lived, and thinks those only wise that live after their own wills, freely indulging their appetites, and securely taking their fill of whatsoever their hearts may wander after. Such an one, even then while he most of all lives in the devil, or leads a devil's life in flesh, is so blinded with the thick darkness over-clouding his mind, as looking upon his own life, he most foolishly applauds himself in it; and is so captivated therewith as to think, that it is the best and most pleasing of any. And thus it is, that these poor and wretched men, by giving themselves up to follow the foolish light of carnal wisdom, both fall themselves into dangerous and pernicious errors, and lead others in like manner into the same, to their common ruin: Whereas, on the contrary, those whom the true and eternal light has illuminated, are so far from being attracted hereby, that they are struck with the utmost horror of mind, when they but cast their eyes upon the pomps and gaudy shews of the world, upon the ambition and pride, upon the wrathfulness and revenge, and upon the intemperance and voluptuousness , and such other like fruits of the carnal life ; and so flee from them with disdain. And this causes them, from their inmost souls, to sigh out their complaints, in some such manner as this; " Good God! say they, how far is this from Christ? Oh! how far from the knowledge of Christ is the man that does thus ! Flow far from true repentance How far from genuine Christianity. And how far, lastly, from the disposition and nature of the new birth, or the nativity of the sons of God! For he lives still; ah he lives still in Adam, in the old creature, yea, in the prince of darkness. For to offend presumptuously, and greedily to rush upon sin, is nothing' less than, as has been said, to live in the devil."

16. In whom therefore the life of Christ is not found, the same is void of true repentance: neither is he a true Christian, nor in consequence thereof a child of God. Nay, more than that, he is one wholly ignorant of Christ; for he who would rightly know Christ, both as the Saviour of the world, and as the exemplar of life, must know him to be mere love: must be acquainted with him, as he is mere meekness and mildness, and must experience him to be mere patience and humility; by beholding the lively copy hereof in his own heart. These virtues then of Christ you must needs have with-in you, and must have a most deep love and sense of them in the centre of your heart, if you would know him truly. Since as a plant by its savour and smell, which it sends forth from itself, discovers of what nature it is, ?even so in like manner is the knowledge of Christ in you to be discovered by the sweet and precious odour which is sent out from it. And so ought you to know and savour Christ, as, by the mediation of a certain vivifying virtue and power flowing forth from him into you, and by the transition of a sort of spiritual fragancy, or most rich heavenly essence and tincture, into your own nature, (as it were after the manner of a secret divine emanation; ) you may most inwardly and centrally taste him in yourself : and may hence by experience certain, that he is a most fragrant and odoriferous stock of all sweets, and a most precious (though hidden) manna of all delicate and lovely tastes ; from which your soul may draw forth new strength and vital spirits continually, as also singular joy, solace, and quiet. Lo! after this manner man is made to taste how sweet the Lord is ! so is the truth known, so is the supreme and eternal Good perceived ; so is it relished ! then also is there a sensible and experimental (demonstration made, that the life of Christ vastly excels and transcends every other life in goodness, in pleasantness, in sweetness, in dignity, and in tranquility ; yea, that it most sweetly conspires with life eternal itself, as being properly the beginning of it here upon earth.

17. Seeing therefore that nothing is better than the life of Christ, nothing pleasanter, nothing sweeter, nothing more honourable, or fuller of more solid satisfaction and peace; nothing certainly ought to come into competition with it. But as it exceeds all others in its super-excellent worthiness, and most noble dignity; so likewise is it above all to be desired, and most earnestly, beyond all, to be wished, longed, and sought for by fervent breathings and prayers. And as nothing can be more likened and compared to the everlasting life of the blessed; so he that likes their communion, and the enjoyment of that life which they live in heaven, can never certainly dislike this. He, on the contrary, in whom the life of Christ is not, and is empty of this saving and experimental knowledge, not savouring the things which are Christ's, cannot know what the peace and tranquility of eternal life is, what also the sovereign good is, what the everlasting truth, what the imperishable word, what the true quietude and joy of the soul, or what, lastly, the true light and the true love are: seeing that all these are no other than Christ himself; and he that has Christ, has them: for Christ is all these to him that believes in, and adheres to, him alone, Whence his beloved disciple bears witness also hereof, saying, " Every one that loveth, is born of God, I and knoweth God ;" but " he that loveth not, knoweth not God ; for God is love. And hence,

18. It is manifest, that the fruit of the new birth,: which is born of God, as likewise the new life and creature itself, whence this proceeds, must not be supposed to consist in any vanishing words, how sound soever  they may be; or in an external form, and plausible shew of godliness, though never so specious, but in abiding substance, in the sovereign virtue and power of the mind, the very truth and fountain-life of all the virtues besides ; even in love, which is God. For of whomsoever any one is born, it is necessary he should have the very same natural properties and essential qualities, and bear the same expressed image and character in his person, as he who begat him to life: so he then that says of himself, he is born of God, let him demonstrate this by love ; for as much as " God is love."And as he is love, whosoever hence " dwelleth in love, dwelleth in God, and God in him." Which is the demonstration of this new and heavenly birth, shewing that it proceeds of God, and in his exact image and likeness; for love is of God, and hereby do we express Our Father, which is in heaven; whom without this it is impossible ever to express, or to have the least title to call him by that gracious name of Father.

19. In like manner, the knowledge of God consists not in words, or in a certain shadowy and superficial science; but in a lively, amiable, pleasant, and most sincere and sweet sensation, a most pure and untainted pleasure, through faith gently insinuating itself into all the corners and recesses of the heart, and innermost senses and powers of the mind, and quietly pervading and penetrating the same with an inexpressible divine sweetness. Oh! what is it to be filled with the very sweet-ness of God himself by the means of such an amorous faith ! This, I say, even this is the true, living, and efficacious knowledge of God; whereof the psalmist in spirit speaks, saying, " My heart and my flesh rejoice in the living God" And again, in another place, ?? Thy loving kindness (in this internal divine sensation of a loving soul) is better than life itself,'' or than lives; that is, all other lives beside the divine life. Where it is plain that this can be only meant of that lively joy and sweetness of divine experimental knowledge, which is infused into a faithful heart, and is shed abroad through the same, as most sweet ointment. And thus at length man lives in God, and God in man! Thus a man knows God in truth, and is known of God.
 
CHAP. XII.
 
A Christian ought to die to himself and live to Christ.
2 Corinthians V. 15. Christ died for all,  that they which live, should not henceforth live unto themselves : But unto Him who died for them, and rose again.
 
1. OVER and above that this sentence is full of exceeding consolation, whilst it is hereby manifested that Christ died for all men: it contains likewise in it, a most wholesome doctrine concerning the way and method of the Christian life; which is, how we ought to live not to ourselves, but to Him who died for us. For to live to Him, before we be dead to ourselves, and to the world is utterly impossible. If therefore you have a mind to live in Christ, you must be dead to all the desires of the world; and if you have resolved to live not to yourself, but to Christ, and for Christ, then must you for his sake be ready to renounce your own natural life, with all that thereto belongs. But if you are rather inclined to live to yourself and to the world, it naturally follows that you must, in order hereto, renounce presently, all communion and commerce with Christ. For what communion hath light with darkness, or Christ with the world?  and what concord or agreement can the spirit have with the flesh?

2. Now there are three kinds of death: the one is spiritual; the other is natural; and the third is eternal. Of the first of these speaks the apostle. both in this text and elsewhere, frequently ; which is, when a man dies daily to himself ; that is, by a death to carnality, avarice, pride, voluptuousness, wrath, and such like other sins and passions of the corrupt nature. This death is the beginning of life.

3. Of the second speaks this our apostle also, writing to his Philippians, in this manner, " To me to live is Christ; and to die is gain." As if he should have said, even then when a Christian shall pass through the natural death, Christ still remains his life and thus death is hereby great gain and advantage to him. For in that he exchanges, by means of this, a short and miserable life for an eternal and blessed one, and earthly and transitory goods for those that are heavenly and perpetual; this cannot but be a most gainful exchange to him. And Christ having been his life here, then when he comes to be translated into the arms of his beloved , and to be called up from death to life eternal ; whether it be gain for such an one to die, or to leave this world of sin and misery to go to him, none can doubt.

4. But whosoever shall moreover be pleased to accommodate this saying to the first sort of death, that is, the spiritual also, he shall not in my opinion err. For thrice happy and blessed is that soul, to whom " to live is Christ. " I mean the soul wherein Christ lives; or that has in her the life of Christ, by a most lively copying after the original graces which shine so bright in him, but especially his humility and meekness. O thrice, yea, seven times blessed is the man who thus lives Christ! But, alas! the far greatest part of men have at this day clothed themselves with the devil, have put on his life instead of Christ's ; and to them to live is the devil : As for instance, it is pride, wrath, blasphemy, lying, idolatry, covetousness, and all manner of concupiscence ; for this is the life of the devil
 5. But you, 0 man! look about you again and again, and consider who it is that lives in you. Blessed are you, yea, most blessed indeed, if you can but say, " to me to live is Christ ; " not only in the world to come, but even now in this present world also. Here, even here, let Christ be your life; that he may be so forever hereafter: and here to die the death unto the world, and unto sin, account it all gain. So then in both senses, for you to live is Christ, and gain to die. For is there any thing here more profitable, or more gainful than to die in this relation, by the thorough mortifying of all the sinful lusts and affections in you, that so Christ, by that means may live in you, and you in him? For by how much any one dies to the world, or to himself, so Christ accordingly lives in that person. Go on then courageously, and faint not; but let Christ now live in you in time, that you may also live with him in eternity.

6. Now seeing that the mind, which is weighed down with the mortal body, and distracted with many worldly desires and motions, is not capable of any true tranquility and settled peace, so long as it is thus depressed by one enemy, and tossed to and fro by another therefore you must in the first place die to the flesh, and be crucified to the world, before you will be in a condition of living unto Christ, or living Christ now in this present life. And this is that which the divine wisdom has taught us, and skillfully exemplified to us, under several figures and images, in the Old Testament. For thus Sarah, when by reason of her age she was unfit to bring forth children, and yet conceive, and brought forth Isaac, which is by interpretation, laughter, and was the seed of the promise; whereby is signified the birth of consolation, or of spiritual joy. So then unless the lusts of the flesh be put to death in you first, it will not be possible for you to conceive or procreate the divine joy of the Spirit.

7. The same is further evident from the example also of Abraham: For unto him was the promise concerning Christ, and the seal thereof by circumcision given,, after that he was gone out from his Father's house, and had left behind him his inheritance. But the covenant was not made to him before he left his proper habitation, and submitted to be a sojourner and a pilgrim in a strange land, looking for another and better inheritance, than that which he had quitted. Now this is a figure to us; and it shews us, that so long as any man has his heart fixed upon this world, even so long is he incapable of the promise which is by Christ. For so long as he has not left the world, nor denied himself, it is impossible for him to taste Christ, or to savour the things which are Christ's.

8. Herod being dead, Christ returned into Judea. Which is a plain teaching to us, that so long as the mind plays the fox with the world, Christ cannot enter into it. And therefore you must die, O man ! to the fox Herod ; that is, to the deceitful spirit of the world, that so Jesus may- come and live in you. What agreement has the spirit of Herod with that of the Lamb Christ? Or what has worldly cunning to do with the simplicity of the gospel? Or what part has he that persecutes with the persecuted? Or what fellowship can hatred have with love, or malice with mercy? Or will the Herodian nature, if alive, ever cease to seek the young child's life; or to destroy the new birth in you, while it is yet tender? See then that this be dead in you, and you be mortified to the corrupt politics of this world; that you be in a condition to receive into your heart the Author of life, and to be fed with the sincere wisdom which is from above.

9. All, which turn upon this, that you must die unto Adam, before Christ can live in you.   Hence St. Paul, being thus dead, was now able to say of himself, I live, by having this life of Christ then revealed in him. Wherefore he also adds, " yet not I, but Christ liveth in me." And in another epistle he also says, ye are dead, when yet he writes to the living, " and your life is hid with Christ. For then every one is truly dead, when he ceases to be that which he was before. Thus if sin die in any one, he is properly said to be dead in that relation; because he ceases to be herein what he was before; whence a new turn of life is introduced into him, by the passing away of the old, and of all old things together with it; by which he is made quite a new sort of creature. For if any man be in Christ, all things are then become new to him, in this newness of life, and he himself is now perfectly a new creature, and a new man; being transformed from what he was, when he lived unto sin, by the effectual working of the Spirit and the life of Christ which is put into him. Therefore, if we live in the Spirit, let us, (as the same apostle advises,) also walk in the Spirit. " If we live in Christ, we must with him crucify the flesh with all the affections thereof, must walk even as he walked. For it is not enough to boast of the spirit in words; but words are to approved by works, and faith to be evidenced by the fruits thereof. And it is said unto all, ?? If ye live after the flesh, ye shall die: But if ye through the spirit, do mortify the deeds of the body, ye shall live" But,

10.Many are like Saul, who slew not Agag the king of the Amalakites, according as God had commanded him, but cast him into prison. For so these, in like manner, hide closely for a little while (and as it were imprison) their lusts and appetites, that they may upon occasion more secretly indulge them. But let us take heed; to this; and above all things, let us be serious and instant in this matter, that so we may not only hide our sin, but that we may by laying the axe of mortification. to the root thereof, utterly extinguish it. Unless this be done, we shall be cast out, with Saul, from our kingdom, and shall lose the crown of everlasting life. Thus the whole sacred writ, with all its histories, types, and figures, points out Christ and his life, as to be expressed by us in a most diligent imitation, and sets forth this throughout, as its main scope and end. Not to mention here the book of nature, or the book of the great wor1d, without us; which also abundantly testifies concerning God, and the love of God towards mankind, and the work of the regeneration and renovation in nature through dying, with the various transformations of the same, according to the several seeds, or essential aliens and characters. So that the new man in Christ is the principal subject of these two books; that is, of the scripture, and of the creation; and to him they both have respect, as to God's chief end.

11.  There are in the world a sort of men not unlike to trees, who ever change with the times. For as these easily lose their leaves as the winter draws near, but as easily recover them again, when the season changes and becomes more favorable: even so many persons in the winter of adversity, may keep in and hide their lusts and repress the motions and pleasures of their corrupt nature; who yet immediately, upon a prosperous turn of their affairs, or a more favourable season, break out again as at the first, and as having recruited themselves with fresh strength. This is the true and genuine mark of all hypocrites; than which nothing can be more abhorred by the true Christian, who is in all seasons, and under all revolutions, be they public or private, unalterably fixed in God: Who both in prosperity and adversity maintains still an uniform piety, and is equally just and faithful to all his engagements, and steadily adheres to his Saviour, taking all things indifferently that his lot has cast upon him.

12. In the history of Ahab we have another instance not much unlike to that of Saul, and which likewise deserves our most serious reflection, that we be not imposed upon at any time by a natural tenderness for our inveterate enemies, contrary to to-me command and appointment of God. For when God delivered the king of Syria into his hands, on condition that when he was taken, he should hold him fast in prison, that so he might remain an example to declare that God was stronger than all his enemies, and would in due time require of the blasphemers of his name just and condign punishment; he, despising the name of God, and slighting his command when he had accordingly taken his enemy in the battle, saluted him as his brother, and so dismissed him. For which disobedience, in giving life to a man deserving to die, and in letting go out of his hands one that was even devoted under an anathema, or a man whom God appointed to utter destruction, the prophet pronounces the pain of death upon him by God's appointment, in lieu of the captive king whom he had released, and made a confederacy with; assuring him, that his own life should go for his life, as it accordingly soon after came to pass. Like unto him are they who feed and cherish in their bosom, their own lusts, god's and their enemies, which are appointed to destruction and so voluntarily draw upon themselves death, even the second death.

13.  It is as true as truth itself, that without the mortification of the flesh, neither prayer, nor piety, nor any work of the Spirit, can be ever perfected in man. And to figure out this to us the better, it pleased God to appoint that all the beasts should be put to death which approached the holy mountain of Sinai; which thing is an allegory and it is written for our instruction and edification. For by how much more ought we to slay our bestial lusts and brutal affections, if we wou1d ascend into the holy mount of our God, would offer up the incense of prayer and spiritual sacrifices, and wou1d meditate upon the divine word, and give ourselves up to internal recollection? And if we do otherwise, are we not already judged? There remains, therefore, a fearful expectation for us, if we transgress this order: and if we think here to spare our own flesh, we are strangely mistaken. The beast, which is our flesh, must in this case die, that so we may live, live unto God: but if this live in us, according to the old Adam, then must we our-selves die the death.

14. We read that a new name was given to Jacob, even the name Israel, which is interpreted a champion, or a prince of God, after wrestling with the angel, he had beheld the face of God; wherefore also he called the name of the place Penuel, which signifies the divine presence or God's face and familiar presence. But before he was honoured with this new name, he was called Jacob, which points out a supplanter; for so he was. And after his example, unless you, through the Holy Ghost first tread down your own lusts, and supplant the power of Satin in the elder birth of nature, to become Israel, or the Prince or Captain of God, you will never attain the place of such a Captain, nor wi1l ever see the face of God; you wi11 never arrive to the blessed Penuel or to the vision of the divine glory. In a word, you must be Jacob, before you can be Israel.

15. The same Jacob, that he might enjoy the fair and beautiful Rachel, was constrained to take first the homely and blear-eyed Leah. So you, in like manner, if you are really in love with Rachel, if you are in good: earnest to match your soul, or rather your spirit, to Christ, the true Jacob, the supplanter of Satan, the treader down of sin, and subduer of the serpent's birth, by intimate communion and spiritual matrimony you must first take Leah, you must be displeased at yourself, beholding your animal man; you must hate your own deformity, you must deny yourself; that so at length, by keeping this order, you may be united with Christ in most strict union. But here there be very many, alas that are deceived by the over-forwardness of their own mind, (even as Jacob was by Laban) thinking verily they have gotten Rachel; that is, that they lead a 1ife. truly Christian and well pleasing to God ; when afterward, the truth being narrowly searched into, they discover that they have embraced Leah only, and that hitherto they have led a life which is altogether void of the grace, virtue, and beauty of God, and consequently such as in the sight of the divine Majesty is most abhorred. Wherefore, before all things, let us be displeased at ourselves; let us be sure to appear ill-favoured in our own eyes; and as it is said of Leah, that she was despised in her father's house; so also let us be content to be in like manner despised and hated as she was, that so " the Lord may look upon our affliction," even as he did upon hers, by making us fruitful in divine grace. And thus having put on true humility, with meekness and patience, let us think most contemptibly of ourselves, and wait in God's name for the fulfilling of the so desired union, and the enjoying of the holy beautiful Virgin, the spiritual Rachel, the heavenly wisdom.

16. Consider, moreover, with what dexterity and alacrity he underwent the service of seven and seven years, for the sake of this his beloved; her love mitigating the hardness of his labour, and wearing out all that time without the least tediousness, even as if it had been but so many days. And then consider how the most faithful spouse of our souls, Christ Jesus, served in like manner, full three and thirty years in this world, a most hard servitude, all that time abundantly fulfilling that which is spoken by Jacob concerning his service, " In the day the drought consumed me, and the frost by night; and my sleep departed from mine eves ;according to that which is written of him,  the Son of Man came not to be served, but to serve others, and to give his life as a ramsom.'' And again, ?? I am among you as he that serves. And shall we doubt yet to love Christ again? God forbid. What! can we ever refuse for such love as this to serve him again, who took thus for us the form of a servant ; and for the love of him who has done all this, even for us, to make war all our life against his and our deadly enemy, the world ? How is it that the love of Christ does not even constrain us henceforth to die unto ourselves that we may live unto him who died for us! because we must judge, that if one died for all, then were all of us dead ! Oh! can there be at the least hesitation in returning him life for life, body for body, soul for soul ! shall we after this refuse to fight under his banner, or resist for his sake, even unto blood? No: let us in his name defy the world to do its worst, whom we have solemnly abjured: and never be so base as to entertain the least thought of ever deserting to it.
 
CHAP. XIII.
 
A     Christian ought willingly for Christ, and for obtaining in Him the End of Man's Creation and Redemption, to die both to the World and Himself.
 
 
 
COR Viii. 9 Ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
 
 
1. FOR the sake of Christ, you must die to yourself: For the love of him yon must be willing to die to all your sins, and to the whole. World. All good works must be done, and an holy and innocent life must be lived; but this, not to merit any thing hereby; but only out of pure love towards him. You can merit nothing for yourself: Christ has done that for you, when he made himself poor for your sake, that so you, by means of his poverty might become rich. Let therefore this pure love of Christ prompt you to all that is good; let this, I say, be the motive of mortifying your flesh with all its lusts; and let the remembrance of that death which he most willingly accepted for you, make you also ready and willing to lay down even your life for him; and out of a sincere affection and gratitude for all his inestimable benefits, to accept the cross at his hand, and to resist the world even unto blood.

2. Be not deceived; for not in tongue or in word, but in deed and in truth, is he to be loved of you. If you love him, keep his commandments, even as he himself has expressly told you: For unto you he says,
If a man love me, he will keep my words; and my Father will love him, and we will come unto him and make our abode with him. " " For this (as the Holy Ghost witnesses by the beloved John) is the love of God, that   we keep his commandments: and his commandments are not grievous." And our Saviour himself, in agreement herewith, affirms, ?? my yoke is pleasant, and my burden light." For to him that loves Christ with all his heart, it cannot but be easy and pleasant, for his sake, to want the sweetness of worldly trifles; it cannot but be a light burden to bear what the beloved is pleased to impose, to keep from a principle within the commandments of love, to forsake and to be forsaken of the world, and by a total death thereto, to live in Christ; as mitigating all sense of difficulty through the vehemency of love, and that everlasting sweetness which is thence derived.  But he that does not embrace the love of Christ from the heart, being not carried towards him with a pure and sincere affection, does all things that concern his duty heavily and awkwardly, and as it were with an ill will, and against his inclination. And no wonder then, if everything in the exercise of an holy life, be found sharp and difficult to him, and appear always full of labour and pain. Whereas, on the contrary, to a true lover of Jesus Christ, not even death itself if it be required for Him, is in any wise terrible; nay, so far from this is it, that it produces in him rather joy and pleasure: For it is the triumph of love to be able to suffer for the Beloved: and therefore it is written , that "love is stronger than death : " and as a mark of the true Christianity, it is delivered to us, that we being in nothing terrified by our adversaries, the world and the devil, but that we rather rejoice and be exceeding glad, if we be persecuted even to death for his name's sake. " For unto us it is given, (saith the apostle) on the behalf of Christ, not only to believe on him, but also to suffer for his sake; " and that even to the laying down of our natural lives, if it shall graciously please him, for his name's sake, to call us to so great an honour' and favour.

3. Consider Moses for your encouragement; oh consider his most noble and heroical faith, whereof such honourable mention is made by the Holy Ghost. For that he "by faith, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; and esteeming the reproach of Christ (or, for Christ) greater riches than the treasures in Egypt." Which glorious testimony is given of him in the epistle to the Hebrews, in as much as " he endured, seeing him who is invisible."

4. Consider Daniel set apart with his companions by the king of Babylon, and chosen out from among the Captives, to attend in the greatest court of the world Consider him standing in the king's palace, and appointed for his immediate service; w ho, when he was to be fed from the king's own table, and to have a daily provision both of the king's meat and the king's wine, till he should be fit to minister in the royal presence, amid to discharge such offices as he was educated for at the king's cost and care, generously despising the same, as did also his three companions, with all the delicacies of a most profuse court, desired the prince of the eunuchs that he and they might rather eat pulse and drink water, because he " purposed in his heart, that he would not defile himself with the portion of the king's meat, nor with the wine which he drank ; " as did they also with him in like manner. So much in young and tender minds (and so strongly) could the love of divine wisdom operate; with which to be divine1y enlightened, was all they ?wished for, and all they laboured after This ?wisdom descending from above, they courted early, and none but her; and in simplicity of heart they sought her diligently, despising for her sake all the temptations of Babylon. Go, and do also in like manner.  If it be your- earnest longing to have Christ, the eternal ~wisdom of the Father, enter into your soul, take heed that you abstain from carnal pleasures, as from the delicate and rich dishes of the Babylonian court. Be not defiled with the king's portion; be not polluted with the spirit of the world, neither be tempted to drink out of that golden cup, which the great queen arrayed in purple and decked with gold and precious stone and pearls, even the false wisdom, queen of mystical Babylon, and mother of spiritual fornications, holds in her hand, and presents to you; that she may make you drunk with the wine of her fornication and witchcraft. But taste not; neither so much as touch nor handle the Babylonish dainties which are set before you. If you desire to partake of the table of Christ, and to have a portion allotted you with Abraham in the kingdom of heaven, to sit down with him and all the saints, you must not partake of the table of Christ's enemy, nor yield to take your to take your portion from the prince and God of this world. And if you have truly a mind to drink the cup of the Lord, wherein there is the spring of wisdom, and the light of knowledge, then must you utterly reject the cup of Babylon, let the appearance be never so dazzling and Alluring. Do as these children did, and doubt not but you shall in like manner be visited with the heavenly wisdom, even as they were visited. And as they were made more beautiful when they lived thus soberly, and abstemiously, satisfying nature with naught but lentils and water, so that they appeared fatter in flesh and fairer in their countenances, than all the children who ate the portion of the king's meat. So be assuredly persuaded in your mind, that your soul will be more beautiful and fair in God's eyes, and will get a much better and stronger habit, and healthier constitution throughout, even so as to be partaker of the very divine nature itself as you will after this manner escape and subdue the ??corruption, that is in the world through lust,'' by a thorough mortification of the flesh, and extinguishment of all earthly desires.  Wherefore also,

5. Consider- holy Paul, whose words are, ?? the world is crucified to me, and I to the world,'' that is, I am dead to the world, and the world to me. Behold, I say, and consider this blessed apostle, whose life was a life of continual crucifixion to the world, and all that therein is; whereby he became with his beloved brother Peter, a true partaker of the divine life and nature and thus trampling by faith, upon the life of this world, received the seal of an eternal weight of glory in due time to be revealed. After whose example all true Christians are indeed in the world, but not of the world: and although they live in it, yet no part of the love thereof cleaves to them; they accounting it for a shadow which; passes away and which has no real or abiding substance. So that all worldly pomps and dignities are as. nothing to them ; all the glory of the world is no more a little air or smoke ; all the lusts of the eyes and flesh, with the pride of life, appear to them but deceit and vanity ; all are no better than shadows ; yea, all are in their best estate, vexation and disappointment; honours riches, and pleasures, are nothing therefore esteemed by them, for they account them all but as dung, that they may gain Christ ; and as all together vanity in respect of Christ, they utterly despise them all. For the world is dead and crucified to them, and they to the world.

6. Oh! how happy and blessed is that man who is so divinely endued ! Oh ! happy indeed,
dead to the world, and alive to God ! Oh! thrice happy! Happy soul! Separated from the world; and collected into Christ! Blessed! forever blessed is the man into whose heart such divine graces are infused, as may withdraw it wholly from every tendency to inferior things, and exalt it to the superior light and. glory in the heavens: which grace to obtain it, is needful for a true Christian to pray daily and instantly to God ; seeing that it is not possible for a true Christian to live without it.

7. Wherefore as Solomon, the wisest of all kings, prayed for the grace of heavenly wisdom, and by his means obtained his desire of God, the fountain of all wisdom and grace: So do you in like manner, that you obtain also your desire, professing to you the treasure of true Christianity, which is the wisdom of God. And as the humble Agur was heard also of God, when he prayed unto him, saving, " Two things I desire of thee, oh, deny them not unto me; namely, that thou give me neither riches nor poverty ; but give me so much as is necessary for my life :" even so let a Christian in like manner pray, saving, " Two things I desire of thee, O Lord, even these two things, that I may die to myself and to the world : " Since without these two it is utterly  impossible to be a true Christian. And if you think otherwise, you are certainly deceived: and you shall hear from the mouth of Christ this sentence, " I know you not." But,

 8. Notwithstanding it is a grievous cross to flesh and blood, to die thus to self and the world; yet the Spirit Overcomes and triumphs in us over all difficulties and oppositions. So great is the force of the Spirit: yea, so great is the love of Christ, that true Christians pass through all these things as a most sweet yoke and most easy burden to them, for the sake of their Beloved. And although these that are so are hated of the world, yet are they beloved of God: For the enmity of this world, is the friendship of God: An1 in like manner, the eternity of God, is the friendship of the world. Therefore,

9. Whosoever will be a friend of the world, is the enemy of God: And whosoever consequently would be the friend of God, must not count it hard to be treated as an enemy by the world, or by the god of it; seeing that the friendship of the same is such perfect enmity with God, as the holy Ghost witnesses to us by St. James, and as our blessed Lord also himself plainly professes; that so there may be left in us no manner of excuse, in case of committing adultery with the spirit of this world. The words of the disciple are these emphatical ones, crying to adulterous souls, "Know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the wor1d, is the enemy of God,'' James iv. 4. And the words of the Master are these comfortable ones, encouraging his true disciples and sincere lovers,  If ye were of the world, the world would love his own: But because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you," John xv. 19. For as the sea receives into it, and will bear living men, but casts out the dead; even so is it with the world, that is a raging and a foaming sea. As the sea, I say, casts out the dead bodies, so casts out the world in like manner those that are dead, for the testimony of Jesus; for it will not bear them, but will reject and persecute them, and so drive them out of the world. And we ought not therefore to be ignorant, that the world is an adversary to those that are dead to the world, and that it so esteems also them: but that it is otherwise to as many as live in the pomp and splendour thereof, whom it commends and favours; because they live in it, and it in them. Let us consider then these things, my brethren, as we ought, and remember- the words of our Lord, who has said, " If the world hate you, ye know that it hated me before it hated you."

10. Now he in whose heart the love of the world abides not; and in whose mind pride, covetousness, voluptuousness, wrath, revenge, indignation, and all the desires and passions of the animal nature are mortified; is not received of the world, but is cast out by it; not-withstanding he is elect and precious in the sight of God, to whom and in whom he lives, being dead as to the life of the world. For unto him indeed the world is dead, and he unto the world; this man lives henceforth in Christ, and Christ in him: And all those that are so, Christ acknowledges for his own; but to others it will be said by him, I know you not, as who in like manner knew him not; that is, acknowledged him not before men but were ashamed of his life. Verily, verily, he will not know them in that day, who are ashamed of his meekness, of his humility, and his patience; and who despise the shame of his cross. In short, he who refuses to live with Christ here in time, how shall he live with Christ in eternity? and how shall he live in you or with you , after this life, seeing you cannot, or will not, now live with him in this life? For if you will not suffer Christ to live in you, before this world be ended, what expect you, O fool, in that which is to come? Ah! with whom will you live hereafter, that cannot live with him here? Learn therefore, 0 man, here to die to the world, and to yourself, that so you may live to God both here and hereafter, and your life may be revealed in Christ when he shall appear. It remains then firm, that he shall not have life in the world to come, whose life in this world is not in Christ.

11. And here now strictly examine your life, 0 man! and see whether it be more like to Christ's or the devil's life ; for certainly, with one of these you will be joined after death, according as you have here lived in the flesh, and as you have been here joined to one or to the other. Now whosoever is dead to himself, the same is in love with no bodily concerns or businesses, but is wholly alienated from them; and is as one quite dead to the world. And whosoever is dead to the world, the same, for certain, cannot be in love with the world, or with any of the things of the world whatsoever; he being now perfectly mortified to that life and love of the world and worldly things, which before lived in him. Now therefore if it be demanded, what is it then to die to the world? ?The answer is very plain, that it is no other thing than not to love the world, or the things thereof, but for the sake of Christ to despise them utterly. Wherefore also the Holy Ghost says to these dying ones; " Love not the world, neither the things that are in the world. " For we are sure, that he who loves the world is not of God, but of the world; neither can he indeed be of God, according to that divine maxim of St. John, " If any man love the world, the love of the Father is not in him," 1 John ii. I 5. If he love the world, he may be also loved of the world: but if the love of God be in him, no wonder is it, if the world hate him, which is so at enmity with God. Moreover, if the love of God be not in him, but the love of the world, what shall he do in heaven? will not heaven itself be made to him hereby as hell ?? and what like-wise has he to do in the world, who in his heart is dead to the world -? Where the heart is, there the life is also: if it be with God, then it is not with the world, or in the world: but if it be with the world, then we know that it cannot be with God, or in God. If the heart be but with Christ, the life also of that man will necessarily be in Christ: but if it be not with him, then will he have no share in him, but in antichrist; and his life shall never be found to be in Christ, but in Satan. Neither is he to be accounted a child of God, but a son of Belial, whose heart is fixed not in God, but in the son of perdition; being ensnared by the love of the world, to the obedience of the prince of the power thereof. And lie that has this world's love in him, shall easily be over-come by it, even as Samson was by Delilah; and so must suffer all that torment which the world can bring upon him, and all that vexation of heart which the worldly life does, or can, produce.

12. Moreover, the love of the world only belongs to the old creature, not to the new birth; for the world is nothing but outward honour, and glory, and riches, but the desire of the eyes, and pleasure of the flesh, with the elevation of the selfish life: in which the old man is conversant, and delights himself. On the contrary, the new man has no peace or rest, but in Christ alone: He has all things in Christ; who is his honour, his glory, his wealth, and his pleasure. For what can be more honourable and glorious to a man? Or, what is more enriching, and to be desired, than the image of God renewed by Christ? Or, if we seek for pleasures, what man in his wits can doubt that God gives delight to them that are his, above all creatures, and solaces them more than can be expressed?

13. Furthermore, what think; you of that which the scripture teaches, how- man was not made for the world's sake, but the world for man's sake? Man was not made to please his palate with delicate food, or to pamper his own genius, or to heap up riches, or to spread his empire far abroad; he was not made to get most ample possessions, to build for himself many barns, or to grasp greedily the grounds and fruits of the earth; he was not surely made out of the dust, to be gorgeously attired, and to abound in jewels and vessels of- gold and silver. Man was made to be lord of the earth, not to be a slave of it to subdue it with all the affections thereof; not to be subdued by it, or them; not to put his delight or joy therein, as in his paradise, and to know nothing, and hope for nothing but what is before his eyes: wherefore he ought not to be influenced by any terrestrial cause, or worldly motive whatsoever; or to be moved by any thing that is frail; yea, though of itself it may seem never so good, pleasant, and precious: No, truly; for he must go hence, for as much as he is but a tenant for life, of this great world. He was not made for it; nor can he abide in it. And as naked he came into it, so naked must be go out of it again. Into it many at once are born, and as it were by heaps, promiscuously and with-out distinction: Death drives them all out hence again by heaps, both they that entered into it at one time, and they that successively made their entrance into it at several times; and will not stuffer any of us to carry with us the least mite of all the treasure we shall here have gathered, but sends us quite empty away, if we have no other riches but those of this world: Whereby it evidently appears, that we were not created for this temporal life or that this world was never designed to be the principa1 end of our creation, seeing that we live therein but as pilgrims and guests only. And therefore another cause brought us into this world, and for that we were born which is God himself, and the image of God which we bear in Christ Jesus, and unto which we are renewed by the Spirit. By this then we are now, I hope, convinced most evidently, that we are especially created for the kingdom of God, and for life eternal; which our Saviour Christ has recovered for us, and to which, and into whom, we are regenerated by the Holy Ghost. How preposterous a thing then is it for any one to fix his heart to the world, and give his mind to terrestrial things, when we know the other to be infinitely more noble than the whole world? yea, how ridiculous a thing is it for a man to attend and spend his whole time on paltry earthly things?  man, who is the most excellent of all the creatures ; man, who was made to carry about him the image of God in Christ, and who by him is renewed after this image ! Wherefore, as I said before, so say I again, man for the world was not created, but the world for man.

14. And therefore carries he about with him the image of God in Christ; of which the excellency and nobility is so great, that all men, with all their labour and might; yea, and all angels too, could not repair so much as one soul, or renew in it the image of God. But for this cause, it was necessary that Christ should die, that so the image of God, which was by sin defaced and destroyed in man, should, through the righteousness of Christ, be renewed by the Holy Ghost; and man might hence become the habitation of Christ, and the house of God.

15. Now this being known and duly called to mind, if any one be right in his senses, he will never certainly compare the riches of the world, or the honours and pleasures thereof, with the price of his soul; which would be great madness. Surely he will say, " Shall I now then give my soul, which Christ has so dearly bought, for an handful of gold and silver, for the money of this world, or for the honour and pleasure which it can afford me?  No, God forbid. Sure I can never be such a swine as this! For what is it to cast jewels into the mire, and pearls before swine, for them to trample under their feet, if this should not be it? And this plainly is the mind of' the Lord, when he says, ??what is a man profited if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?' The whole world , alas ! with all the power' and glory thereof, cannot help one soul, since the soul dies not ; but the world with all that is of it, passes away.

CHAP. XIV.
 
The true Christian's contempt of the World, and hatred of his own Life for Christ.
 
LUKE Xiv. 26 If any man come to me, and hate not his father and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple
 
JOHN Xii. 25.He that loveth life, shall lose it ; and he that hateth his life in this world, shall keep it unto life eternal.
 
 
1. THAT a man may thus hate himself, it will be needful that, in time first place, he ceases to love himself. 2dly, that he daily dies unto sin: and 3dly, that he maintains a daily combat with himself, even a continual warfare with his flesh or animal nature.
2. First, There is nothing in the whole earth more pernicious to man, or a greater obstruction to his eternal salvation, than to love himself; which is not here to be understood of a natural love and care, which we are all bound to have for ourselves, but only of a fleshly and inordinate love, or affection, for our own selves principally, and without regard to the order of our being, and of the whole creation likewise with us. And in this sense, the reader therefore is admonished to take self-love, wherever I shall have occasion to mention it throughout this book.
3.: Man ought to love nothing but God alone. And seeing that God alone is to be loved, it follows, that he who loves himself, is an idolater, and makes himself as God. What every one loves, in that his heart is fixed and where his heart is fixed, thereto pays he his devotion. He is a servant of it, whatsoever it be, and devoted to it. Neither can we but be taken with the love and servitude of some thing or other, so as we become servants thereof, by despoiling ourselves of our proper liberties; and consequently we have, in this broken and divided state, as many lords whom we are subject to, as we have objects whom we love. But if your love, O man! be sincerely and simply directed towards God, then you are subject to no other Lord ; then are you enslaved to no other object ; and it is manifest you are hereby at liberty. Wherefore you must be very circumspect, that you follow after nothing that may hinder the divine love in you; and that you suffer not your soul to wander, or your affections to run out into any of the creatures.
4. After if you desire to possess God alone as much as you are able, you're all must you be sure to consecrate to him. But if you love yourself and please yourself instead of loving and pleasing God, much pensiveness, sorrow, fear, and dreadful sadness inevitably will befall you. And on the contrary, if you love God, and rejoice in him only, and dedicate yourself only to him, then will he be your- sure comfort, and never shall you be overcome with sorrow, or fear, and never depressed with sadness and melancholy.
5. He who seeks himself every where, and in all ?things, and follows after naught but his own profit, praise, and honour, never attains to tranquility; for always something or other meets him that brings perturbation. Therefore, believe not that the increase of wealth, fame, and honour in this world, is to you good and profitable; but rather set before you always the best things, the heavenly treasures, and immortal honours: and glories. and condemn all such mean and passing things, ;and strive for this end to extirpate the very root of corruption, which hinders you in the pursuit of the love of God. For as much as in this love you shall find all the riches of God, and all the pleasures of paradise to be contained.
6. Now seeing that the objects of this life, such as praise, honour, riches, pleasure, and even the world itself which bestows them, are frail and still floating away, but the love of God endures forever: That delight certainly cannot be durable, which you take in the love of yourself and of earthly things; because it may vary upon very light occasions. Whereas, contrariwise, the mind that is firmly set upon divine love, cannot but continually rejoice. Ah! how vain, frail, and unsatisfying is all that which is not grounded upon God. Oh! how is all; vanished, vanished away of a sudden ~ Behold, the dream is fled. But O Christian, forsake all things, and you shall then find all things by faith. For he that finds God finds all things: But the lover of himself and the world finds not God.
7. The love of ourselves is begotten of the world, not of God; and se1f1ove, which is earthly, is the chief enemy to the heavenly wisdom: And therefore, though many in their sermons or books boast and make a great noise of this wisdom, yet remains this precious pearl unknown and hidden to us, so long as in life and manners we are far from it, and know little experimentally of it. And the only way to find it, is to unlearn and forget human wisdom, and to put off self-applause and self-love. As for human and earthly wisdom, which the world boasts so much of, you must be ready to exchange it for the celestial and divine: and must not think it hard, even to be accounted a fool in the world's eye for the sake of Christ, in whom are laid up for you all the treasures of this wisdom from above, if you love him.
8. But it is impossible to love God, unless you hate yourself; that is, unless you be sincerely displeased with yourself for your sins; unless you crucify your own flesh, and mortify your own proper will: For by how much any man is attentive to the love of God, so much more he studies always to mortify and keep under the lusts of the flesh, and his own selfish appetites: also, the further you depart from yourself, and from your own proper love, through the power and energy of divine love, by so much the nearer are you hidden in God, and in his love through faith. For even as the inward peace depends on a vacancy and leisure from the outward things, so it must needs be, that when this inward peace is once established, and all within is at leisure, and the heart free from all creatures; that the heart so freed should cleave to God alone; and going back from all other things, the soul consequently must enter into God,
and rest in God.
9. Moreover, he that goes about to deny himself therein, shews plainly, that he does not his own work, but Christ's. For ?? I am, (saith Christ) the way, the truth, and the life," As if he should have said, "Without the way, no man goeth on ; without the truth, nothing is known ; and without life, no man liveth: Therefore look upon me, who am the way, which you ought to walk in ; the truth which you ought to believe in ; and the life which you ought to live and hope in : I am the way that endureth for all ages ; the infallible truth, and the life everlasting. The royal way to immortal life is through my merit; the truth itself is in word; and; life is through the power and efficacy of my death: And therefore if ye continue in this way, the truth will carry you on to eternal life. If ye will not err, come follow me; if ye will know the truth, believe me and if ye will possess life eternal, put your whole trust in me, who for you endured the death of the cross. " And what is that royal way, that infallible truth, and that end-less life; the best and most noble way, and truth and life, of all others? truly, other way there can be none but the most holy and precious merit of Christ ; nor other truth, but the word of God ; nor other life, but immortality of happiness in heaven.
10. Now then, if you desire, O Christian, to be exalted to heaven, and immortalized in this glorious life, it behooves you here to believe in Christ, and after his example, to follow humility in this world, which alone is the king's way. If you would not be deceived by the world, take hold of his word by faith, and follow the footsteps of his holy life; because this is the chief and the infallible truth. If you desire to live with Christ, then with him and through him you must die to sin, and become a new creature; because this is life. In brief, Christ is the way, the truth, and the life; and the life no less by example, than by merit. ?Be ye then followers of God, as dear children,'' says St. Paul. And let us, therefore, with all our might and power, endeavour this one thing, that our life may, as near as possible, be most like to Christ's life. So that if other things he wanting to confound the false Christians, even this example of Christ may alone be sufficient.
11 For we may surely he ashamed thus to lead our lives in pleasures when Christ Jesus led his in sorrows; and to acquaint ourselves with earthly joy, when he was acquainted with grief, even to his death. And well may we be confounded to seek the applause, and court the favour of this world, when we behold how he was rejected and despised of men; and to hide, as it were, our faces from him, as if we even counted it a shame to have such a captain of our salvation; or to follow Him, who, treading upon the world, endured the cross. Now a soldier forgets his own private satisfaction and ease, when he sees his captain, by fighting valiantly, receive his death; but you are for obtaining the pleasures, and for acquiring- the honours of the world, even before your captain's eyes, when he was used by it most contemptuously, and nailed for you to the accursed tree; shall I not say, that you verily do not fight under his banner? For is not his banner the cross? But, alas! we will not withstanding be accounted Christians. All of us would be saved by the death of Christ: yet how few there are who imitate the life of Christ? No, surely, if it were the part of a Christian to be a seeker after worldly wealth, perishing fame, and temporal honours, Christ our captain would never have commanded to bear the loss of them, for the sake of the eternal and sovereign good. Behold with me, now his: life and doctrine, and you will own that there is nothing more unlike than the world and he: Nothing more opposite, than the wisdom of the world and his wisdom. Behold that manger, that stable, those swaddling clothes! Well! are not they a spectacle to you of the contempt of these worldly things ? And can any one then say, that these examples will be apt to draw you off from the true and right way, by not attending to his doctrine? Nay, rather, I say, it is a means to bring you into the right way, when you compare his doctrine and way, with his example. Hereupon he well says, and proclaims, that he is both the way and the truth.
12. So then, if they that are Christians indeed, by contempt, by tribulation, by reproaches, walking by the truth of his doctrine, in the path of his examples, attempt to make the best of their way to heaven; hence, verily, it follows, that you that seek here after honour and wealth, and thirst after worldly promotion, thereby are in the very ready way to hell. Wherefore return, and come out of that broad highway which leads unto death, wherein you are so pleased at present: and come now into this safe-way wherein the traveler cannot stray, and embrace the truth that cannot deceive, and live in him who is life itself. This way is truth, this truth is the way.
13. Oh! the horrible blindness ! A worm of the earth will make himself great, when the Lord of glory in the world did willingly give up his own life! Blush therefore, blush, O faithful soul! and do not, when your heavenly bridegroom, the celestial Isaac, comes as it were on foot to meet you, sit aloft on your camel but like Rebecca, who beholding her husband, for bashfulness covered her face, and coming down from her camel, went on foot with him ; so do you on, from the toilsome beast of your proud heart, descend lowly upon the ground, and meet your spouse, and he will infold you in his arms, and bring you into his heart. Go from your own land, and from your acquaintance, and from: your father's house, and come into the land which he will shew you, w ho is your beloved, and your Lord God; so said God to Abraham. Go in like manner as becomes a true child of Abraham, out of the house of your self-love and self-will.
14. For self-love corrupts true judgment, blinds the understanding, disturbs the reason, seduces the will, corrupts the conscience, shuts the gates of life, and knows not God, or even one's neighbour made after the image of God; it expels virtue, hunts after honours, lies in wait for riches, lusts after pleasures; and lastly, in a word, prefers earth to heaven. Now whosoever so loves this life, shall lose it. But whosoever- hates his own life; that is, denies his self-love, this man shall surely keep it to eternal life. Moreover, self-love is the root of impenitence, and the w heel of damnation; with which, as many as are bewitched, are without humility and consequently, are also without the acknowledgment, or confession of their sins, the remission whereof can hence be obtained by them, with no tears: forasmuch as they are tears, not for having offended God, but merely for their own loss and suffering.
15. The kingdom of heaven is in the gospel compared to a precious stone, or a pearl of great value; which, to obtain, the jeweler went and sold all that he had. This pearl is God himself, or eternal life ; to obtain which all other things are of necessity to be left. Of this we have a most positive and clear example in Jesus Christ, who descended from heaven, not for his own, but for your sake; not to serve or profit himself, but to serve and profit you; and will you then doubt to seek him alone, who did thus as it were forget himself for you, and who for you, even gave himself unto death? It is the part, no doubt of a faithful spouse, to seek to please none but her husband; and desire you, being espoused to Christ, still to please the world? Ah! let not the world rob you of your honour ! You are always to remember, that your soul is espoused to Christ, and that not without a sacrifice; and with this express condition also annexed, that you must not love any but Christ, that he may delight in you, and rejoice over you as over his bride. For which end, firmly persuade yourself, that for the sake of him, you ought not only to love, but even to contemn, and put all things besides quite -out of your mind; that your bridegroom may account you worthy of his loving embraces.
16. For if you presume to divide your love, so that you behold not Christ alone in all things, you are then no virgin, but an adulteress; for it behoves the love of a Christian to be a chaste virgin, and without spot. Thence as in the law of Moses it was lawful for the high-priest to marry with a virgin only, so Christ our true High-Priest, desires a virgin soul, or one which is taken with nothing besides his love; and so knows not, and loves not, her own self in respect of Christ. And this is what he himself professes in express words, saving, ?If any man come unto me, and hateth not his own soul, he cannot be my disciple."
17. What it is to do thus, let us shew in a word.  We all carry about with us the old man, and are consequently the old man himself' whose nature and property is to do nothing but sin, to love himself, to follow his private profits and honours; and to pamper his own will and the flesh. For the flesh is at all times like unto itself; it studies itself, it gives honour to itself; it applauds itself; it serves itself; it accepts itself in all things; it is easily grieved, is envious, bitter, covetous of revenge all which you do and are; foreseeing these properties arise and flow from your heart, this is your  very 1ife, even the life of the old man in you. Wherefore you must necessarily hate yourself under this consideration, and your own natural or animal life, if you desire to be Christ's disciple. For he that loves himself, hereby loves his own pride and his own covetousness; yea, loves his own wrath, hatred, envy, lying, perfidiousness, unrighteousness, and all his own wicked lusts. These you must not love, excuse, or cover; but you must hate them, forsake them, and totally mortify them, if you have a mind to be a Christian indeed. And thus by hating your life in this world, you shall certainly preserve it for the world to come unto life eternal.
 
CHAP. XV
WHAT THE TRUE CROSS OF CHRIST IS
Showing what it is for a Man to deny himself; and how the old :man should die daily, and the new Man be daily renewed,
 
 
LIKE ix 23.?If any man will come after me, let him, deny himself and take up his cross daily, and follow me.
 
 
1.  Of the old and new man, thus speaks St. Paul, amid that as the truth which is in Jesus;

That ye put off according to your former conversation, the old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of your mind; and that ye put on the new man, which is created,'' fashioned and imaged according to God, in exact justice and holiness of truth, as has been observed. And he expresses the reason also why this should so be, in words to this effect:  For ye are bought with a great price therefore glorify, and bear about with you, God in your hearts. And also, know ye not that your body is the temple of' the Holy Ghost therefore glorify God in your body, and in your spirit, which are God's. What the old man is, we said even now; namely pride, covousness, lasciviousness, unrighteousness, wrath, enmity, hatred, and the like: all which must die in a true Christian, to the end that the new man may spring up in him, and be day by day renewed. The old man therefore dying, the new man is quickened in proportion to it: that is, as pride wastes, so humility succeeds by the grace of the Holy Ghost; as wrath is quenched in the soul, and so meekness shines in the room of it; thus also covetousness being extinguished, trust in God is increased and the love of the world being taken: away, the love of God comes in its place, and waxes warm and vigorous.

2. This then is the new man with his members' these are the fruits of the Spirit; this is the living and powerful faith; this is Christ in us, and his most noble life; this is new obedience; this is the new commandment; this is the fruit of the new birth in us ; in which birth you must live, if you wi1l be a child of God, or are desirous at least so to be. For they, and none but they, that live in the new birth, are to be called the children of God, and are to be numbered among the sons of the Holiest. And therefore, for the sake of this, surely a man ought to deny himself, to part with what touches most his honour, to lay down his own will, his own judgment, and his own estimation; with all his love and his pleasure, all his profit and interest in this world ; to forego freely his own right; and not only to think himself unworthy of all other things, but, what is more than all this, even so much as to live his own life. Whence a true Christian, being one that is endued with the humility of Jesus Christ, willingly and readily acknowledges that a man cannot by his own right, challenge        any of those things which God bestows on him, or lay claim to the very least of all his benefits; seeing that all the things that are merely the free gifts of divine munificence to man; whereupon he uses also the same as the goods of another, and with fear and trembling not to his own private pleasure or satisfaction, or as instruments of his private profit, praise and estimation in the world.

3 Then, let us now compare together a true Christian who denies himself, and a false Christian, who is possessed with this disorderly love of self. If you offer this latter what he takes to be an affront, presently you shall see him wax hot, break out into anger, and shew much discontent: and if you happen to reprove him a little, then he will play the madman, both in words and deeds, that he may be revenged; and will frequently bind his allegation with an oath. All which is of the old man; to whom it is proper to be angry, and to practice hatred and revenge. On the contrary, he that is a Christian indeed, and has denied himself is gentle, Courteous, well-pleased, patient, easily to be entreated, thinking nothing of revenge, full of compassion and tenderness; confessing himself to be unworthy of all that he has, and worthy of all the evil which he hears of himself and of much more ; because all these are contained under the name of  self-denial.

4. In which high patience, meekness, and lowliness, our Lord Christ is gone before us; who, that he might set us an example, chose to deny himself; whereof he speaks, saying, "The Son of Man came not to be ministered to, but to minister unto others. " And again, " I am in the midst of you as one that ministereth." And in another place, "The Son of Man hath not where to lay his head". And also again, " I am a worm and no man." And in like manner did blessed David, when Shimei reviled him, deny also himself, saying to this purpose, "The Lord hath commanded him; for I am a worm in the sight of the Lord; I am worthy even of far worse things. It is the Lord; yea, the Lord hath said unto him, curse David: Who then shall say wherefore hast thou done so?" Briefly, all the saints of God. And the holy prophets, have denied themselves, holding themselves altogether unworthy of every good thing. So hereupon they did bear all things patiently and contentedly; they cursed no man; they gave thanks for their injuries, and returned good for evil; they blessed their persecutors, and prayed for them that slew them: and so by many tribulations have they entered the kingdom of heaven. And you also in like manner must enter, if at all. You have it now declared to you what it is to deny yourself; even to acknowledge yourself unworthy of every good thing, and worthy of all the evils that may or can befall you. And this is the cross of Christ which he has commanded and encouraged us to carry, saving to us, he that will be my disciple, let him deny himself', and take up my cross.

 5. For this self-denying life. of Christ is a cross to the old man; and to flesh and blood it is a sharp punishment ; yea, death itself : Because the natural man had much rather lead an unbridled life, after his own will, in all kind of worldly pleasure, than in humility, lowliness, patience ; or than to assume the life of' Christ, which would be its death. Which nevertheless is to bedone out of necessity : Since whatsoever is of the old man ought to die in a Christian. For you will never put on the humility of Christ, unless you put off the pride of the old man: nor put on the poverty of Christ, unless you cut off avarice by the heart-strings; nor the contempt of glory, and reproach of his cross, unless you pull up ambition by the root; nor the meekness and patience of Christ, unless you correct your desire of revenge, and mortify your wrath. All which the scripture calls by the term of self-denial, the bearing of Christ's cross, and the following of Christ; and this for no hope of profit, merit, need, reward, interest, praise, or glory, but only for the love of Christ; and because Christ has done this first, because this is Christ's life, and because Christ has left us this command.

6. Furthermore, as we are to conceive and believe that the image of God is the greatest dignity and honour of man; so seeing this is the image of God in Christ, and in us; a greater honour than which, none can ever happen to man: It were surely a thing very unworthy in us, to expect other reward of our work and daily labour. Since even those that consider all things by the honour of this world, attend commonly to that only, by which alone they are made in their own opinion better than others; when  (what they call) fortune has bestowed all such things upon them as the world can draw them with.  What a madness then would it be in any one, that seeks after the image and glory of God, that it may be inwardly renewed in his soul, to attend to any thing besides it? or to desire that the things also of the world may together with it be bestowed of God upon him; or indeed, anything besides this very image, by which God himself with all his fullness  is reflected in the soul ? But the manifestation of this divine image and glory in the human soul is generally obstructed by want of this due and fixed attention, which teaches us to watch over and deny ourselves, in all things which may prevent or hinder the same. Now what is it in man, that strives so continually after the honour and image of the world, whereby he is not one jot the better before God, whatever he may be before men, and perhaps is even a great deal worse than others? Verily, it is nothing else but the poisonous and accursed root of inordinate self-love. And this alone is that which makes a difference where God has made none, and is for drawing all things most absurdly to itself.  It is this accursed root, I say, which makes all the difference where God and nature have not made it. Of this witnesses the hour of our birth, and also the hour of our death.  For the greatest in the world have one and the same body of flesh and blood, in like manner as the very least and meanest of men. So that no man is one hair's breadth better than another. The one is born even as the other, and the one dies even as the other: For all men have one entrance into life, and the like going out of it.  The beginning and end of all men then as to this world is one and there is no king that had any other beginning or birth, or end of life, than the beggar upon the dunghill! neither is one better than another ; nor one enters this life or goes forth with better conditions than the other. Wherefore, what a madness is this of ours? We fools vex ourselves willingly; and to other crosses we super add this of our own.  All which is effectually self-love; which is absolutely forbidden us, if we would follow Christ.  Him therefore, if we would imitate, let us deny ourselves, and let us not add the wheel (the restless wheel) of ambition, to the vice of self-love: from whence that mad and giddy hunting after this world's honour springs; which, whosoever loves, applauds, and flatters himself in, serving the pomps, the honours, and the praises thereof: it is certain that he averts his mind from God to the world, and from Christ to himself. And to such an one appertains that of our blessed Saviour : " If thou wilt keep thyself, thy soul, and thy life, with all that is most precious and dear, , thou must hate all these ; but if thou be resolved to love them thou art truly in the way of perdition. "For whosoever will save his life, shall lose it: But whosoever will lose his life for my name's sake, shall save it." Which paradoxical sentence, the old Adam, to whom it is always pleasing to be accounted some body, does, out of his own inward image and life, refuse; and is an adversary to. Amid thereupon it is that there be very few who know this life or genius of the old Adam; or who, this being known, dare engage and encounter with it. And especially when we must needs extirpate both it and all other things that therewith have their beginning with us, as also their continuance with us; but that must die with Christ. Such are pride, covetousness, ambition, Voluptuousness, and wrathfulness; all which we must slay and bury in the humility of Jesus Christ; in the poverty, contumely, suffering, and gentleness of Jesus Christ.

7. But whosoever is dead after this manner to himself, the same will easily thenceforth contemn the world, with all the pomps thereof, and will trample upon wealth, honour, and pleasures; as comprising all these, and all that can be even wished for in one Christ. He is a true stranger to this world, but a continual guest and table-friend of Christ, who after a little while will fill his heart with joy exceeding; and even in this life will keep a daily jubilee with him, and in the other, an eternal jubilee with him together with all the saints.
 
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as a sounding brass, that is, I am in vain, and altogether unprofitable, and all that I do is vain. In truth, God regards no lovely faculty but in humble hearts no arts, no learning, no ability, but where our spirit sincerely seeks the honour of his name, and edification of our, neighbour: He respects not a miraculous faith, to remove mountains, for the sake of glory, but the pure and contrite in spirit, trembling at his word:  he regards him not who is covetous of fame and renown, though he should distribute all he hath to feed the poor, and give even his body to be burned alive; but the heart, the prime cause of them all. All which is evident by many examples to be brought.

3. Cain and Abel both of them brought sacrifices to God, one of them acceptable, the other execrable, by reason of tile disparity of minds. The same reason there was of David and Saul; both attended God's service, but with unlike event for the aforesaid cause. David, Manasses, Nebuchadnezzar, and Peter, by repentance obtained grace; on the contrary, Saul, Pharaoh, and Judas, did miss of it by reason of the same variety of mind; Pharaoh and Saul, no less than Manasses, used the same prayer, Lord, I have sinned, but they received unlike rewards. Judith and Hester, no less than the modish daughters of Israel, adorned themselves, and combed themselves: with praise and renown the one, but the other with dispraise and reprehension. In like manner, the prayer of Hezekiah, Joshua, and Gideon, by which they required a sign from heaven, being approved, is praised: Contrariwise, the Pharisees doing the same, but not with the same intention, are reproved by the Lord. The Publican and the Pharisee, both pray in the temple; but both are not approved. The Ninevites, and the Jews, and. Pharisees, fast alike; but the one God heard, and the other he heard not: Whercfore they cry; "Wherefore have we fasted, and thou regardest us not." The widow who brought into the treasury but two small mites, is praised by Christ; whereas he that gave more is not. Herod and Zaccheus, at the sight of God, do both rejoice; but they had very different rewards.  The holy martyrs for Christ offered up themselves unto death Ahab and Manasses offer unto the Lord their own children, and God accepted the sacrifice of the one, and the other was rejected. Which variety proceeds from no other cause than from the heart, which God only respects: Whereupon he only accepts those works which come from a heart unfeigned, and out of sincere charity, and true humility:  contrariwise, whatsoever gifts they be, if pride, self-love, and the contagion of filthy lucre infect them, he rejects them.
 
 
CHAP. XXXIV.
We do nothing of ourselves for our Salvation but God doth all things for us; only we admit of his Grace, and yield to it.
 
1 COR. i. 30,?But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.
1. By this sentence St. Paul teaches us what things are necessary for our salvation; by Christ all things are done for us. For when we were ignorant of the way of life, he was made -wisdom unto us; when we were sinners, he was made our righteousness; when we were abominable, our sanctification; when we were damned, our redemption. Whereupon it remains, that man does not confer one jot to the beginning, middle, and end of' his salvation, with all his merits of works, strength, and free will: For sin he could of himself, but he could not justify himself again; lose, but not recover; kill, but not raise again to life ;be subdued to the devil, but not set free from him again. For even as a dead carcass cannot quicken himself again; so neither can a man. which is dead in sin, quicken himself ; and consequently all men being dead in sin, as the apostle witnesses, none can help themselves. Also, even as we did not add so much as one hair to our creation, so neither do we to our redemption, or to our regeneration and sanctification, which are much greater and by far more noble than even our creation itself.

2. Wherefore it was necessary that the Son of God should take human nature on him, to recover all that which was lost in Adam, and to revive all that which was dead in him, and to raise up all that which was fallen. Which, that it may be brought to effect, we must imitate the traveler who is cruelly handled, and wounded, and laid upon the ground, and not able to help himself; him therefore the Samaritan takes up, and binds up his sores, and then lays him upon a horse, leads him into the stable, and after that omits nothing which an industrious and faithful physician can administer to a sick person, And as the traveler also shews himself obedient to his physician, and strictly observes his direction and command ; so let us remember to do the like, if we desire to be healed : Let us do our full diligence, and with all our power- follow the advice of our physician Christ; let us resign ourselves wholly up unto him ; let us trust in his faith, that he will bind up and cure our wounds; let us leave him to pour in both wine and oil into them and he will not be wanting, nor fail to restore us to our former health : that is, as soon as a sinner repents, :and converts himself by heavenly grace to God, and is grieved from his heart for his sins, and is willing that his wounds should he washed in the sharp wine of contrition, and after that to be anointed with the oil of consolation ; then presently Christ, by his grace, works in him, and brings forth faith, and therewith the fruits of faith ; which are a divine righteousness, life, peace, joy, consolation, and salvation; renews him after his own divine image, and " worketh in him to will and finish, according to his good will."

3. For Seeing that the abundance of sins are greater than human nature can bear, as witnesses the scripture, which pronounces the natural man the servant of sin, and sold under sin, and that one that can do nothing but sin, according to that of the prophet: "If the Ethiopian can change his hue, or the Leopard his spots, then you can do well, and forget to do evil: " Therefore the singular grace of God has appealed to all men by his gospel, "teaching us (by the word of his apostle Paul) that denying all impiety and worldly desires, we may live a righteous and sober life in this present world." Which is as if he should say, by the word of God, grace is offered unto us, and by means thereof does instruct, enlighten, allure, and teach us heartily to desist from all sin. ?Which teaching concerning divine grace, or joint admonition, by the word and spirit, consents with the inward testimony of conscience; whereby man, both from without and within, is convicted that he does evil, and is found guilty of leading a life against the way of: God, and against his own conscience, and holy he ought thence to change it to a better.  Let him know this, if he would be saved.

4. Furthermore, if he will bend his ears and mind, and will look to God alone, as the Author of his salvation, and so being full of good hope, denounce war against vice; then shall the grace of God work all things in man, as faith, charity, and all the fruits of faith. For as darkness cannot lighten itself, and the sun not shining we in vain open our eyes: so neither can man enlighten himself, according to that of the Psalmist, " For thou wilt light my candle: The Lord my God will enlighten my darkness."

5. But divine grace, or Christ himself, is the clear light which is risen to all men sitting in darkness, and in the shadow of death, which enlightens every man that comes into this world; that is, by manifesting himself, and offering his grace; he, I say, is the light of the world, shewing to all men the way of life; and like a good shepherd, guiding his flock into the right way, he sought us as his lost sheep, and daily even now seeks us, and allures us; nay, what is more, follows us and embraces us after the manner of a bridegroom following his bride, or spouse that he loves : Whose grace I would to God most men did not refuse, and give repulse to his love, by preferring the darkness of sin before his light. And even as a physician says to his patient, beware of this, if you will not die; for you hinder the efficacy of the medicine, so that you cannot be made whole: So Jesus Christ, the true Physician of our souls, says,' My son, I pray thee incline thy mind to repentance, and leave thy sins, and utterly forsake them all, for most certainly the honour of my merit shall profit thee nothing, when thou thyself art an hindrance; so that either my grace cannot be sown in thee, or else cannot increase in strength, and bring forth fruit. Tru1y, for this very cause I gave my apostles in charge, before all things, to preach up repentance: And I myself called sinners also to repentance; because an impenitent heart can never participate of my merits," Which speech, when a sick person hears from the Physician of souls, thereby he is moved to abstain from all sin, as fearing that else he must utterly perish; then the word of God coming expressly to his mind, lets him know this, that it is most certain, that God has promised remission of sins to all men freely and without price ; but under this law and condition, if they will repent and turn themselves to God, according to that of Ezekiel, " If the wicked shall repent him of his sins, he shall live the life, and not die: All the offences which he hath done, shall not be imputed unto him : "Wherein we see that the repentance of sins is inseparably joined to remission ; neither does Christ, the Son of God, in any other sense, promise life eternal to those that believe in him : For faith always opposes itself to the old man, always tames the flesh, and always subjects it to the Spirit ; that is, it converts the man, it roots up sin, and it clears and purges the heart, as that which is the foundation of all evil, Verily this is true faith, I say, that turns itself from the world, from sin, and from the devil to Christ ; and seeks comfort and rest for his soul against the grievous debt of his sins, only in the blood, death and merit of Jesus Christ, without the works of himself or of any man whatsoever.

6. What man is so foolish, as to believe that his sins may be pardoned of God, although he do not desist from his sins? Can any man be so absurd as this? If any one yet can be so deluded, this man undoubtedly has a false faith: Neither shall he ever obtain everlasting life; unless he first repent. The example of this doctrine is most plainly set forth by Zaccheus the publican, who understood the doctrine of faith and conversion in a sound sense, as acknowledging that only for true faith, by which man is turned from his sins to God, arid so expects and hopes for the remission of sins from Christ, and desires to participate of his merit: to obtain which, it behoves him, in the first place, to give over sinning, and then, in firm trust of the divine grace, to cleave to the free bounty and love of Christ. So he understood the sermon of our Lord, Repent, and believe the gospel: that is, desist from sin; be filled with the good hope of my- merits, and expect the forgiveness of sins from me only. Wherefore Zaccheus says to Christ, " Behold, Lord, I give half of my goods unto the poor: and if I have defrauded any- man of any thing, I restore it four fold." By which words he does not at all commend his works, but extols God's grace by which it was given him to understand the way of true repentance. Therefore this sense may his prayer have " 0 Lord, I am so grieved that I have circumvented and defrauded my neighbour, that I will not only restore unto him four fold, but will bestow likewise half my goods on the poor. Wherefore, Lord, seeing that I confess my sins, and likewise do fully purpose in my mind to leave my sins, and do firmly believe in thee, I do meekly pray and beseech thee to pardon me, and vouchsafe to circumvent and surround me with thy grace." Which lawful form of conversion, the heavenly physician allowing and receiving, answers, "This day is salvation come unto thy house. For the Son of Man came to seek and to save that which was lost." And this is true repentance and upright conversion by faith, which God works, who is thereof the beginning, the middle, and the ending. So that no other thing is indeed required of us, but a will not to resist the will of God, or voluntarily not to resist and oppose the holy Ghost, after the manner of those stubborn and refractory Jews, of whom mention is made in the apostolical acts, wherein we read of some whom St. Paul reproaches in this manner, " It behoveth us first to speak unto you the word of God: but because you reject it, and judge yourselves unworthy of eternal life; behold we turn unto the Gentiles. " It is our part and duty therefore, after the manner of the sick, to take the advice of the physician, and to obey his precepts and prescriptions and as he in the beginning of the disease searches into the causes and symptoms of it, and narrowly examines the patient: even so God lays open our sins, as he does to the sick, and gently admonishes us what things are to be avoided, that his medicines may exert their full strength: so God shews us what is to be declined, or avoided, lest the medicine of his most precious blood be made void, and work in us nothing at all.

7. Moreover, as a man by the grace of the Holy Ghost forbears to sin, immediately hereupon the divine grace begins in him to work; who before, and without this, could make no beginning, nor was sufficient of himself to think any good thought, much less to do any good deed. But from thence forward, the good that is in the convert, is not his own, but comes merely of divine grace, according to that of St. Paul, " I speak by the grace that is given me. " And again, " By the grace of God I am that I am : " And to us that follow the prescriptions, grace is freely imputed with the whole merit, and full obedience of Christ, no otherwise than if it were our own, so we be but penitent. For neither does imputation, lest we err, belong to tile wicked, and the COfli enmers of tile word of God; neither does Christ work but in the penitent. And even as a schoolmaster guiding the hand of a child whom he teaches to write, then praises his writing; so God, who works in us, crowns and commends those things. Without me, saith Christ, ye can do nothing that is good; and we are apt by nature, without him, to do the things that are evil; and this only is proper to us: but that which is good is mere grace, neither has flesh any thing whereof to boast. Therefore blessed and happy are you, if you give- your minds to forbear sinning, and consent to God, even as a young virgin that gives her promise and faith to the bridegroom that embraces her. And Christ truly, the bridegroom of our souls, endeavours to manifest in us, that he on his part is willing; and consents by calling us so courteously to him both in his word and in our conscience, by seeking us, by alluring us, and by embracing us.  Wherefore let us desist from sin, lest his precious blood be spilt in vain for us.
 
 
CHAP. XXXV.
 
Without a holy and Christian Life, all Wisdom, all Arts and Sciences, yea, the Knowledge of the whole Scripture, and all Theology, is in vain.
 
 
MATT. Vii. 2 1, Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doth  the will of my Father which is in heaven.
 
1. BECAUSE in charity are contained all the duties of a Christian man, and all the life of Christ was: Nothing but most pure love; hence St. Paul, under the          name of charity, comprehends the whole life of a Christian. Now it is the property of charity to respect God alone in all things, and not to have the least respect to his own honour or interest; but in all things to act generously and disinterestedly for God's sake, because God is the chief good; and to do all purely for his honour, and for the good of one's neighbour. Which charity, whoever has not, is a hypocrite: And if any man say, that he loves God, when in his works he respects more his own advantage than God's glory, it appears plainly to be a false love which he boasts of, and he cannot be a true Christian, whatever he may pretend. Therefore let this man understands the holy Bible never so well, let him. have it all without hook, yea, let him speak also with the tongue of angels ; yet all these things shall profit him nothing, but he shall be as sounding brass. For as no food can nourish the body, unless it be turned into juice and blood, so also the word of God and the sacraments of Christ are to no purpose, if they be not expressed in our life.
 
2. Nor is the new man any other than a man holy, and full of charity. Thence St. Paul says, " If I could prophesy and know all mysteries, and all knowledge and all faith, so that I might remove mountains, and have not charity, I am nothing;" that is, if I should pursue mine own honour under them, and expect anything besides the honour of God and the god of my neighbour.
And therefore all such are an abomination and are accursed before Almighty God, according to that saying of our Lord, "Many shall say unto me in that day, Lord, Lord, have we not prophesied in thy name and cast out devils in thy name, and have done many miracles in thy name ? And then I shall say unto them, because I know you not, depart from me, ye workers of iniquity; in that you have not respected me sincerely but rather yourselves." Of the like mind is St. Paul, "If' I should give all I have unto the poor, and have not charity it profiteth me nothing." For what is this charity? even that love which shews liberality for God's sake alone, and not for our own praise, or for lucre and interest. such was the righteousness of the Pharisees who offered many sacrifices, and drew on others that they might adorn their temples with their magnificent gifts, and offer costly offerings, the slavery of which ambition drew them to forget the offerings of the poor which last ought rather to be preferred, and that out of pity alone, Which preposterous charity and devotion in them, Christ upbraids, saying, " Wo unto you, scribes and Pharisees, hypocrites ; for ye devour widows houses, and for a pretence make long prayers therefore ye shall receive the greater damnation."

3. In which perverse religion of theirs, there are now many followers, who bequeath large legacies to temples and to monasteries, that they who enjoy those revenues, may make long prayers for them; which truly is false love: they- seeking herein themselves; not respecting the divine honour, but their own. But we who pretend to be reformed, and who are taught to live righteous1y by faith, let us rather be inwardly and heartily penitent, and offer ourselves up to God, by mortifying our affections, and crucifying our flesh; and do all our works of charity, not out of self-love, nor for the cause of praise or profit whatever; but let us do them for the sincere love of God; being sure, that if we do them otherwise, they will not avail us one hair of our head. Therefore, although you give your body to be burned, and want this love which is due to God alone, and seek not purely his praise and honour, you indeed do nothing. Neither do they profit themselves any more, who whip and torture their bodies, by humbling and afflicting their souls, as the prophet speaks because they are conceited thence of their singular sanctity, and effect their own praises: and that they may set forth their presumptuous religion, in their private judgment and will-worship, do not respect God, but applause, or popular estimation, whereby many of them are so blinded, being delivered up to a spirit of delusion, as they make no doubt to suffer themselves to be burned for the defence of their conceived opinion ; thinking that they thereby become the martyrs of Christ ; when yet they do not serve Christ, but themselves ; it is not the punishment, but the cause, which makes a martyr. Such martyrs as these, the devil has had even amongst the heathens; many of whom were so blinded in their understandings that they were contented to die for their altars and idols. And the same is done at this very day amongst us Christians, under the specious shew of the Christian faith. And as the heathens, to gain an immortal name, persuaded themselves they did well in so doing; even so, for self-love and glory, there are like unto them certain monks, and other seeming devout persons in our age, who, for the cause of propagating their religion, will persuade princes that they are to do the like, and even die for what they please to call the catholic cause: whose madness is so much the more manifest, because they believe that they suffer for Christ's cause, and so become his martyrs, when contrariwise, they become the martyrs of Roman bishops, and of their own private renown and praise. And thus much of coated or cloaked charity, to which man is seduced and carried on by a false light.

4. It remains therefore firm, that without the sincere love of God and our neighbour, and a holy and Christian life, all arts, sciences, faculties, profit nothing: Wisdom, how great soever, yea, if it be as great, or greater than that which was in Solomon, is nothing; the know1edge of the whole scripture, and universal theology, is nothing: Lastly, aIl works whatsoever, and martyrdom itself, if you will so call it. For to know the will of God, and his word, and not to live after the prescript or rule thereof, only augments the guilt of future damnation, according to that of our blessed Lord, " If 1 had not come and spoken unto them, they had had no sin, but now they have no excuse for their sin."
 
 
 
CHAP. XXXVI.
 
How and by whom the Virtue of the hidden Manna is tasted.
 
 
REV. ii. 1 7. To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a New name written, which no man  knoweth saving he that receiveth it.
 
1. HEREBY it appears that no man does or can taste the inward sweetness of the heavenly joy and comfort hidden in the word of God, who does not first overcome his own flesh and the world, with all the lusts and corruptions thereof, and the temptations of satan. But they who crucify their own flesh daily. by their serious contrition and repentance, with all the desires and concupiscence thereof who die to themselves and the world daily, and to whom this life is a mere cross ; are divinely fed with heavenly manna, and drink the nectar of paradise. Contrariwise, those that follow none but worldly pleasures, render themselves by this means incapable to taste the hidden manna. For like things (according to the proverb) are delighted in their like and not seeing then that the word of God is spiritual, it is no marvel therefore, if worldly minds be not at all delighted with it. For even as the body receives no strength from the food which the stomach has not digested, so the soul from the divine word, or manna, receives no strength or nutriment, unless it be converted into itself, that is, into life. Yea, as a man sick of a fever distastes, all things, and complains that they are bitter to him So those also that are sick of the worldly fever, that is, of the love of the world, loathe the word of God, and distaste it as if it were bitter. But on the contrary, those that have the Spirit of God, find in it the hidden manna, and secret sweetness, which is never to be tasted by them that are carried away with the world; which is the cause that many, by the daily hearing of the gospel, feel little desire, and receive little spiritual joy. And the case is plain, they are not led by the Spirit of God, but by the spirit of the world; nor have they heavenly, but earthly minds.

2. But he that will fully' and soundly understand, and savour the word of God, and feed upon manna, ought to study to conform all his life to it, and to follow Christ. Which being done, Christ feeds the humble with grace, satisfies the poor, and comforts the meek, and makes his yoke pleasant, and his burden light to them. For the sweetness of the heavenly manna can not be tasted but under the yoke of Christ; according to that which is written, " He will fill the hungry with good things, and send the rich empty away" And again, " The words that I have spoken are spirit and life," says Christ; whereupon it follows, that a voluptuous and carnal heart, or a man that has no spiritual understanding or relish, cannot possibly understand or relish these things.

3. For in spirit, in rest, in silence, in peace, with great humility, and holy and vehement desire, is the word of God to be received and to be digested. Which: if it be not converted into life, then truly it is no better than the external letter, and an empty sound of words. For even as he that hears the noise of a harp only, or a song, and understands it not, nor distinguishes the melody of it, receives no pleasure by it: So no man can be partaker of the virtue that is in the word, unless he endeavour to express it in his life, and to be thoroughly conformed to it in spirit. And this is that which was said before, " I will give thee a white stone, and in the stone a new name written, which no man knoweth, but
 
 
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 in the reading of tile Old Testament, which is done away in Christ. Nevertheless, when thev shall turn to the Lord, the veil shall be taken away. For which happy and blessed time, let us wait and pray.
CHAP. XXXIX,
 
The purity of doctrine, and the Word of God, also not so much by Disputation, and writing Books, as by true Repentance and a holy Life, to be obtained and defended,
 
 
2  TIM. i, 13, 14  Hold fast the form of sound words, which thou hast heard of me in faith  and love which is in Christ Jesus, That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us.
 
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 and idolatrous prophets in the Old Testament; after the example of the Son of God, who disputes 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 such like, against certain false apostles ; after the example of the holy bishops and fathers of the primitive church, who wrote most strongly against tile pagan superstitions, and the heretics of those times ; and in oecumenical councils, gathered by the Christian emperors, did condemn the chief heretics and patriarchs of the sects, as the Arians, Eunomians, Macedonians, Nestorians and Eutychians: and lastly by tile example of our incomparable hero, Martin Luther, by whose excellent writings the papacy and other heresies, were much weakened: All this is as clear as the noonday. And therefore it remains a thing most fit and requisite, to preach, write, and dispute: that so the purity of doctrine, and the verity of religion 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. The which, although it be in itself both lawful and laudable, yet it is so fallen out by the abuse of it, that amongst all the bitter disputatious and sermons of controversies, and the infinite heaps of writing and counter writing at this day, the memory of the Christian life, of true repentance, devotion, and charity, are in a manner abolished; no other wise than as if the sum and substance of Christian religion did merely, or principally consist in disputation, and writing books of controversy and not in the practice of the gospel ; and in true Christian erudition. Whereas,

3. I. If we behold the examples of the holy prophets and apostles, as also of the Son of God, it is
 manifest they did sharply dispute, not only against false prophets and apostles, but also against the superstitions and abominations of the Gentiles ; and that they did with no less fervency exhort all to repentance, and to a Christian and holy life ; and moreover, did shew in most grave sermons and exhortations, how by their impenitency and wicked life, the divine worship and religion did, among professed Israelites, or Christians, go backwards, and greatly decay; how the church was wasted, land how that kingdom and people should, for this, be afflicted with famine, war, and plague; all which came exactly to pass, even as they said.  Of this kind is that declaration of the evangelical prophet, where he denounces to the people of the Jews, "That because the vineyard of the Lord did not bring forth clusters of good grapes but wild grapes, therefore Almighty God had decreed to lay it waste."  Whereby it plainly appears, that impiety is the cause why God take his word away from us.  To the same sense is that which Christ himself also said, ??Wa1k in the light. whilst you have it, lest the darkness overtake you. ?? For what other thing is it to walk in the light, than to imitate Christ, who is the 1ight? Or what other thing is it to be overtaken with darkness, than to lose the purity of the gospel? Whence it appears, that none can without true repentance and a holy life, enjoy the 1ight: forasmuch as the Holy Ghost, which is the true Enlightener of our hearts, fleeing the ungodly, chooses holy souls only, to make of them friends and prophets of God.  And who then doubts impiety to be the beginning of folly, ignorance, and blindness?

4. Moreover, the true knowledge of Christ, his pure doctrine, with the profession thereof, does not consist in words only but in deed and a holy life, according to that which is written, ??They confess they know God, but but deny him in their deeds, being abominable, and unbelievers, and  and disobedient, . and unto every good work reprobates.'' And again, ?? They have the shew 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 by words; 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, inwardly 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 profess and preach his life. We have abundance of books of his doctrine; of his life we have none: Every where there are books of controversies concerning doctrine, but very few living books concerning true regeneration and a Christian life. Now what is doctrine without life, but a tree without fruit? Or how should he follow- the doctrine of Christ, who imitates not his life? For the sum and substance of the doctrine of Jesus Christ 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 doctrines of the Christian religion, you would think to be men of great worth, and of true religion, they do it indeed so very well:  But if you behold them narrowly and touch them nearly, you shall then know them to be inwardly and in their hearts full of pride, envy, and covetousness, and, that no basilisk can be more venomous than they are: of whom therefore we must beware. Observe what St. Paul says; for he does not rashly or suddenly join love and faith, that he may shew how these two kindly conspire and consent together: But upon his own most deep experience, charges his spiritual son to hold fast the form of sound words which he had heard of him, " in faith and love which is in Christ Jesus."

5. Ill. And although we cannot arrogate so much: to our own strength and piety, that we should make it the price, or meritorious cause of our happiness, knowing with St. Peter, that we are kept in the virtue of God by faith to salvation; yet we must profess this, that by means of an antiChristian life, the Spirit of God will surely avoid us with all his gifts ; amongst which, faith, knowledge, understanding, and wisdom, are not the least. So it follows again, that without a holy life, pursuit?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 insist and persevere in the blessed footsteps of Christ, are drenched in the true light, which is Christ, and divinely preserved from all hurtful errors. Therefore it is most true which that holy and enlightened writer II says, " So soon as a man dedicateth and yieldeth himself up to God, and denieth his own will and flesh, then immediately- tile Spirit of God doth begin to illuminate him, and to endow him with true and solid knowledge: because indeed this man doth celebrate the true Sabbath of the heart, and keepeth within an holy day, resting from all sinful lusts, and from his own will and works. ? Which is to be understood of the state after- conversion, and of daily illumination, and the increase of divine gifts and spiritual grace.

6. IV. Not without cause, says the Lord, " I am the way, the truth and the life ; " he calling- himself first the way, as who shews the way unto us. But how? Not only in his doctrine, but also in his most holy life. Which life of our dear blessed Lord was no other thing in truth, than a living faith working  by love, and exercising hope, patience, meekness, humility, prayer, and the fear of the Lord ;and to speak  in a word, it was nothing but a true and perfect conversion, or turning of the heart to God, whereby the soul is drawn to the truth, and to the life; and wherein the whole of Christianity consists, and all books are comprised, and which is the breviary, or summary of all the commandments; which is also the true and kingly way to life and truth, and is very Christ himself, the book of life in the revolving and perfect learning whereof we ought to be content to spend all our 1ife. This is that strait way and that narrow gate which few find: This is the book of life which few 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 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 mediation of the mind, is affliction:?? or, much study is a weariness of the flesh and brain. Wherefore, "let us hear the end of the whole matter: fear God and keep his commandments."

7. V.  Moreover, in the parable it is told us, how that the devil, when men are asleep, cometh and soweth tares among the wheat." Which teaches us, that ?when men neglect their repentance, and sleep on in their sins, and are overtaken and bewitched with the love of this world, having more care of frail and perishing things, than of the immortal goods; then by little and little the devil sprinkles his seed of false doctrine in the field of pride; whence arise many sects and heresies: For by pride both angels and men lost the true light, and all errors came thereby into the world; which yet we might have been without, if Satan and Adam had lived the humble life of Christ. Whereupon St. Paul deservedly says, " arise thou that sleepest, and Christ shall give thee? light;" he being willing to shew, that no man can be divinely enlightened, who has not before shaken from his eyes the sleep of sin, and driven from him vain security and impiety, according to that admonition of St. Peter, " Repent and receive the gift of the Holy Ghost:" And that of Christ representing to us, that the world cannot receive the Holy Ghost; even the Spirit of truth, whom, saith he, " the world cannot receive, because it seeth him not, neither knoweth him. " But what else is the world but an ungodly and worldly life, or a life without God.

8.  VI. What likewise is the meaning of that saying of the Lord, " By their fruits ye shall know them. "What other thing signifies it, but that it is not much crying of, Lord, Lord ! but that it is the fruits of a good life which are the signs and marks whereby true and false Christians may be discerned ? For how belongs the pure doctrine of Christ to those false Christians, who, under pretext of sheep's clothing, make a shew as if they were, when inwardly they are nothing less than, true Christians.

9.Yet although the life be corrupt, it should not be drawn therefore into an argument of false and wicked doctrine; as the Sectaries and Papists do at this day. by condemning our doctrine for the wickedness of our lives. Nevertheless, it is, and will be, a proof and mark of the men themselves, whereby we may know whether they be true or false Christians ; though it be none at all as to the doctrine itself, which is held by them. For if so, the doctrine of Christ and his apostles had not been sound, because in their days many false Christians were found. He then is doubtless a false Christian, who teaches otherwise than he lives: and who when he believes aright, practises not accordingly. Whereby he blots his faith with an antiChristian life, as if ivory were spotted with ink. In which sense he is not to be called a Christian, any otherwise than as a dead man is called a man: And as many therefore as are so, Christ calls them unfruitful trees, fit for nothing but to be burned.
 
10. VII. That only is the true Christian faith, which works by love; by which a man is made a new creature, by which he is regenerated, by which he is united with God, by which Christ lives in him, by which the Holy Ghost dwells and works in him, by which the kingdom of God is established in him; 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 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, and to breathe with it, as having 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, noble, heavenly, spiritual, and heroical life of Christ in us. Another oracle of truth, not unlike to the former, 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, " I will betroth thee unto me forever; in faith I will espouse thee to me." Which 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 remains, being the Spirit of love. For all things are connected and closely chained together; they cleave to each other no otherwise than the head to the members, and as the cause is linked with the effect.
 
11. Which connection of faith and life, St. Peter admirably representing to us, writes thus, " Giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance patience; and to patience godliness ; and to godliness, brotherly kindness; and to brotherly kindness, charity: For if these things be in you, and abound, they make you that ye shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ."  But he that lacketh these, is blind, and cannot see afar oft, and hath forgotten that he was purged from his old sins." Where the apostle evidently declares in whom this conjunction of faith and life is, and in whom it is not, and when one man be said to be ignorant of Christ, to fall from faith, and to walk in darkness. For it is the property of true faith to change a man wholly, to renew him and to quicken him in Christ; so that he may henceforth live and remain in Christ, and Christ may live and remain in him.
 
 
CHAP. XL.
Christian Rules for leading a Christian and Devout Life.
 
1 TIM iv. 7, 8.-Exercise thyself unto godliness ; for godliness  is profitable unto all things; having the promise of the 1ife that now is, and of that which is to come.
 
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 misspend his time in studies which profit but little or nothing ; but that he ought to exercise himself rather 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 serves; and who is one inwardly and in spirit, not outwardly, and in shew. For bodily exercise, or discipline, and exterior acts of religion, can profit but little and sometimes may hurt, where the spirit and life thereof happen to be overlooked, as too frequently they are. Wherefore it behoves us highly to attend hereunto, and 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 profitable for all things, and in all things; and is of most admirable service in all our words and deeds, blessing them that are far remote and invisible to as many as the God of this world has blinded. The treasures then of the children of this world age temporal honours, frail wealth, vain splendor and beauty, which they love and set their hearts upon: but the treasures of the children of -the new and heavenly world, that is to be revealed in Christ, are in this world poverty, contempt, contumely, reproach, the Cross, and martyrdom, Wherefore Moses preferred the reproach of Christ before the treasure and Crown of Egypt. This was in him true illumination.
 
 
XV.  Remember that the flame of a Christian written in heaven, is the true knowledge of Christ in faith, by which we are really transplanted into Christ, and written in him as in the book of life from whom flow all the living virtues, which God in that day will beautify and adorn with an honourable testimony, bringing forth all those treasures which we shall have laid up in heaven; and bringing to light every work which is wrought in God, Not one of the saints hath ever- made himself famous in any virtue, which will then be forgotten, And this virtue, as faith, charity, mercy, patience, and the like, shall cause that name written in heaven, to be the note and character of the saints, and their eternal memorials, Of which more hereafter in the next book; the subject whereof is to be tile Book of Life.
 
 
 
CHAP. XLI.
 
In which is repeated the Sum of the whole Book: That the Whole of Christianity Consists in the Restoration of the Image of God in Man, by the Extinction of that of the Devil in him,
 
 
2 Cor  iii. 18. We all with open face, beholding as in a glass, the glory of the Lord, are (by degrees) Changed into the same image, from glory to glory, even as by the Spirit of the Lord.
 
1. IN the true knowledge of Christ (wherein is comprehended that of his person, offices, benefits, and heavenly gifts) consists life everlasting And thus does the spirit of the Lord, the spirit of Jesus, by such knowledge, enkindle in man, as it were, a certain new ray of light, which will shine out still brighter and brighter-, passing on from glory to glory; even as it were a metallic body or mirror, which is more and more brightened by constant polishing : Or as a little child, which by continual nourishment daily grows up, till at length he arrives at full manhood. For as soon as the righteousness of Christ is through faith conferred, then the man on whom it is so offered, begins instantly to be regenerated, and is really born anew; which we call his conversion: And after that successively proceeds on to be renewed from day to day, after the image of God. For you must know he does not all at once grow up into a perfect man; but remains a child for some time, who must be continually nourished and nurtured by the virtue and power of the divine Spirit, and so brought every day more and more into a conformity with the Lord Jesus Christ. Since,
2.The whole life of a Christian upon earth, is properly nothing else but a renewing of the image of God So that he may constantly live in the new birth, and daily mortify the old till the body of sin be in him at length: destroyed and quite slain; and this, by that faith whereof he is made partaker, and that is of a divine operation. Which life must be begun in this world, that it may afterwards in another be perfected. But in whomsoever this shall not be begun before the day of judgment, (and even before that of his own departure hence) the image of God in him will never be repaired.

3. Wherefore I have thought it might be here worth the while, to repeat again what is meant by the image of God, and by the image of the devil. For in the right knowledge of these does the stress of the whole Christian religion lie: It is the very cardinal point upon which it all turns; as also a great many other doctrines, such as -for instance are, the articles of original sin, of free-will, of repentance, of conversion, of faith, of justification, of prayer, of regeneration, of the new man. of sanctification and lastly, of newness of life and obedience. These a1l do hence borrow no small light, and without the understanding hereof, they are but very dark. Concerning this therefore the things, which follow, ought to be we1l marked and digested.

4. The soul of man is an immortal spit-it, endowed by God with excellent powers and faculties: as with understanding, will, memory, and other motions and affections of the mind. See that you turn this towards God, that you may behold him therein as a glass: And, by beholding him, endeavour that his image may be formed in your soul; so that God may appear therein reflected, manifestly, as it were, with an open face in a clear mirror. In which sense the apostle pronounces the glory of -the Lord, 2 Cor. iii. 10. iv. 16, which he calls also the glory of God in the face of Jesus Christ, to shine forth in this renewed image of God in the soul, as in a glass. For the soul being now changed into the same image with Christ, by the Spirit of the Lord introduced is that very looking glass, wherein all the glory of God is by man discerned.

5. Moreover, as God is a perfectly good, and holy being; even so also was the substance of the soul, and its true nature and essence, originally good and holy. And as in God there is nought of evil; even so was the soul of man perfectly free from all manner of evil in the beginning. As in God there is nothing but what is right; even so in the soul there was nothing at first but what was right also. For he is the rock whose work is perfect; even a " God of truth, and without iniquity, just and right is he." Compare Deut. XXX, 4, and Ps. Xcii. 15. As God is infinitely knowing and wise; even so the human soul was full of divine and spiritual knowledge, of heavenly and eternal wisdom. And even as the divine wisdom ordered all things in number, weight, and measure, and knew the powers of all creation as well in heaven as in earth: So also was the mind of man accordingly enlightened with the same light.

6. And as it was with the understanding, so also with the will in like manner. For even as that was the image and reflection of the divine understanding, so was this of the divine will in everything: It was holy as the pattern was holy, and exactly conformable with this will of God. Hence as God himself is, so was the human soul, righteous, loving, merciful, long-suffering, patient, meek, gentle, true and pure. Yea, all the passions also or affections, all the appetites, the cravings, and the motions of the heart, being made most perfectly conformable to the motions and affections of the divine mind, as in Christ; did partake of this conformity of the will of man with that of God. As God is therefore love, so did all the affections and motions of man in his first estate, breathe nothing but love, did express nothing but pure divine charity. As God the Father, the Son, and the Holy Ghost, are one in an unspeakable and eternal bond of love; so all the affections, motions, and desires of man's soul did burn with a most perfect and flaming love, cleaving to God fully with all the forces, powers, and faculties he had, " with all his heart, and with all his soul, and with all his might." Deut. vi. 5. So that thence man did verily love God more than himself, and did prefer God's honour before his own; and that beyond all comparison too. Whereby he was united with God in spirit.

7. But as now the image of God shone forth in the soul; so the image of the soul again shone forth in, and from the body. This therefore was holy, chaste, and pure throughout, was not subject to any unclean motions or filthy desires; was undefiled and without spot or blemish; was in every part beautiful, well proportioned and graceful; was of a most sound and vigorous health, and a constitution even out of the danger of sickness; was such as death lastly had no power over, and was perfectly free from all weariness, pain, listlessness, passion, grief, trouble, and old age, the common attendants and warnings of mortality. In a word, the whole man, both in soul and body, was pure, holy, righteous, and every way acceptable to God. For that man might be the image of God, it was necessary that his body also should be holy and conformable to God Accordingly St. Paul both exhorts and prays, that the body, together with the spirit and soul, be sanctified wholly; and so thereby preserved holy and blameless for the coming of our Lord. For since man is compounded of soul and body, and exercises both bodily and spiritual functions; there was a necessity, that instrument of the soul, by which it acts, should be pliable and obedient, well suited and adapted, and holy as that was holy; to the end that the holy and righteous -soul might bring its works to perfection through the body and in body.

8. As therefore the soul did flame forth strongly the most pure love of God; so in like manner did  all the forces and powers of the body pleasantly break forth and dance as it were for joy, in the love of God, and also in the love of our neighbour, for God's sake. As the soul was altogether merciful, even so was the body with its whole might and all its faculties, sweetly carried towards tenderness and compassion. As chastity did shine forth from the soul, that was made all divine and pure; even so the whole body in like manner, with the inward and outward senses and powers thereof, did set forth visibly the most perfect purity and chastity. To conclude, the perfections of all the virtues did not less gloriously shine in the body, than in the soul it-self; so that the body was the holy organ of the soul, in every thing suited to it, and working together with it. And hence it was easy for man, in the state of innocency, to love God with all his heart, with all his soul, with all his strength, and with all his mind, and to love his neighbour as himself; which is the whole both of the old and new law given to man. See Deut. vi. 5. Matt. xxii. 37, 39? and Luke x. 27.

9. Now for this reason, as often as God calls for the heart of man, we are thereby to understand the whole man, both as to body and soul, amid the powers, faculties and operations of them both. In which sense the name of heart is frequently taken in holy scripture: so that under it are comprehended, first, all the chief power of the soul, such as in a manner constitute and make as it were the essence of the same; as the under-standing, the will, and the memory: and next, those inferior, or subordinate ones which have their dependence on the body, and particularly on the blood and spirits, as the sensitive affections, and lustings. Nor is there any other reason why God, by demand of man the whole soul, does under that name require not a part, but the all of man; that is, according as man his whole capacity is said to have been created a living soul. Inasmuch therefore as he requires the whole man, whatsoever he is, with and every one of his powers and abilities. For he must in them all be conformed to God, and wholly renewed in Christ Jesus. And thus man having put off his old nature, and being renewed in the spirit of his mind, must walk henceforth in the new life of the spirit; yea, ?in the very spirit itself, as now made one with it, according as it is written: Walk in the Spirit; and again, Put on the new man, which after God is created.

10. Moreover, there was a perfect joy in God, which did accompany this perfection of holiness, righteousness, and divine charity in man; whereby all the faculties and springs both of his body and soul, did even run over with the fullness of its delight, and so triumphantly break forth into act. For wherever the divine holiness is resident, there also is the divine joy present. These two are knit fast together with an everlasting bond, and make up the very image of God. But now, as in this life, we possess only after an imperfect manner the divine righteousness and holiness, and as it is here begun only to be formed; hence we do but taste while we are here, the first fruits of that heavenly joy. Yet forasmuch as the righteousness of Christ is verily and indeed begun in all sincere believers, there are also the beginnings and foretastes of the divine joy verily and indeed to be found and tasted in this very state; and accordingly are by some Christians, that have a good spiritual experience, actually discerned, and are with great clearness, at times, by them perceived and enjoyed. What progress thereby any one makes in the love of God, be it more or less, just so much does he experience of divine joy in his soul.

11. And this holy and divine love, as it shall in the next life rise up to the utmost pitch of our natures, and-attain its full perfection must perfect the divine joy of the soul:  So in that day the chirstian's joy (arising out of love) will be full and complete, as our Lord himself bears record, John xvi, 22, 24. And Xvii. 23. For divine love, which is charity, is the only true life and the only true joy. But where this charity- is not, this love of God is not, there properly is neither joy nor life but death itself very death, the everlasting portion of devils and of wicked, hardened men.

12. Whence has a father joy? Is it not from love towards his children? Wherefore has a bridegroom his? Is it not from love towards the bride? Wherefore it is written, " As a bridegroom rejoices over his bride," Isa. lxii. 5, But how much more sweet shall be true joy which is perceived from the love of our Creator springing in us: when he most sweetly most tenderly, most ravishingly, will not only embrace us as a father his children but rejoice over us even as over his bride, and will kiss us " with the kisses of his mouth," that is, in Christ (who is his mouth and word) kiss us, Cant, i. 1. And in him most lovingly come to us, by the sweet love of the Holy Spirit (who is the Spirit of love) to, make his dear abode with us, O how short will be the joy of a father, or of a bridegroom, in comparison hereof!

13. But take heed concerning this image of God, which consists in a likeness to and conformity with God; that you do not therefore think, as if man were made equal with God in holiness, No: by no means, for God is infinite as to his essence, virtues, and properties; incomprehensible and without all limit or bound; so that nothing is in any wise to be compared with him:  And ,man therefore in his first estate could not properly he said to bear about God in him ; seeing that he was made but to bear the image of God only : According to what has been plainly already declared by us from the very beginning, in the chapter concerning the image of God in man.

14-. And the timings which we have taught concerning this image of God are most true and certain and out of all doubt. For it cannot be denied, that God created man to the end he shall be the most bright mirror of his Godhead and majesty; if his word, at least, may deserve our credit. So that if man was but desirous of knowing the nature of God, he might then, by looking into himself, have beheld God as in a glass; he might have clearly perceived the expressed image of the Deity within his own breast; and might have glorified God in this image, and reflected his wonders, to the praise of him who is the brightness of his Father's glory.
15. This image was the life and tile blessedness: of man. But the devil with envious eyes looking upon this image of God in man, and not able to bear the same, did leave no stone unturned, but tried all his subtle cunning, by which he could hope to overthrow God's image in man, through disobedience and enmity against God. Which he did accordingly affect with so much subtlety and so much depth of intrigue, as never any thing was besides, or shall be hereafter affected. For he was not ignorant, that if man had continued in that state, he would have been lord of the devil: but if he would be induced to fall from it, he should thereby become the lord, (or rather the tyrant) of man.

16. When therefore with all the forces and powers of his cunning policy, and most exquisite malice, he could find nothing more likely to accomplish his designs, than that by which he himself had been bewitched in his revolt from God; he began with words sweetly dropping like honey, to insinuate into the imagination of our mother, no less than the affectation of the divine Majesty, by means of the serpent, that most fair and beautiful goer-between , who was as the agent and manager betwixt both the parties in this grand crime. For indeed what can there ever appear more divine, or what is there more sublime even to be wished for, than for one to be as God ?* So then by this method man, being craftily circumvented, came to lose the divine image, and then immediately to be clothed upon with the abominable image of Satan ; which consists in the affectation of divine Majesty. For,
 
  Note ; The very same word is used in the original in both these places, viz. in the beginning God Created, &c. and ye shall be as God, & which last our version has rendered Gods.
 
17. This aspiring thought being thus begotten in the mind, and this most haughty arrogance of the imagination once admitted, immediately there followed hereupon man's apostasy, which was by the disobedience and transgression of the commandment concerning the tree not to be meddled with. Whereupon the image of God was extinguished, the Holy Spirit fled away from man, and the evil spirit imprinted his image on him in the room of that which was gone. Hence so many men, so many slaves now of the devil. They bear his mark and image: and therefore are his.

18. But the devil, in subjecting man to his dominion and kingdom, cruelly insults over him; and as a prodigious and unbridled giant deals with a little puny child, so he begins to foam and rage, bearing all before him. The understanding in man is hence darkened and blinded; the will by disobedience; is distorted, and turned from God; and all the springs and powers of the heart are so stirred up against God, that being bewitched and intoxicated with a devilish malice, they in a most shameless manner set themselves against the Almighty. In one word, the whole image of God in man now lay slain, and the whole race of mankind was made fruitful by the hellish satanical nature, as by a certain infected seed, of the devil their father, his very image of likeness; poisoned with all manner of wickedness and hatred against God, as the diseased matter and poison of the soul.
19. Thus died man! Thus died he the death ever. 1asting! For as the image of God is the life of man, and his salvation; so the departure or destruction of the image is the death of man, even death eternal, and his damnation which is also called a death in trespasses and sins! Eph. Ii 1.and Col. ii. 13.

20.This death they best of all understand, who by being cast into most grievous spiritual temptations do very sensibly experience the devil's rage and tyranny, by which he infests and torments the wretched souls beyond what is in the ordinary power of sin to do. Now, unless the Holy Ghost shine in upon the soul that is under this terrible cross, and by darting in some ray of his light now and then comfort her, giving her a lively consolation in God; the devil slays the man with this death, and racks the soul with the very torments and anguishes of hell itself.

21. Hereupon then all the natural forces of the body sink, all strength fails, the heart withers and pants, and the very marrow in the bones consumes away, so that there is no whole part in the body : As in the 6th and 38th Psalms may at large be seen. The very word of God to such a one seems lifeless and dead: he finds in it no manner of devotion, no savour of spiritual life. And this is that spiritual death, into which the soul is fallen. And while the soul remains thus spiritually dead, all human holiness, righteousness, excellence, might, power, glory, honour, arts, and wisdom, can avail nought to the captive of death. For man shall without doubt perish, all this notwithstanding if the grace of God do not succour him: and that alone is able to succour and deliver him; and must alone be depended on.

22. Hence learn therefore, O man, duly to look into, and rightly to consider the abominable filthiness of original sin, as the very sink of abomination, and the: most dreadful of all things dreadful. For by this was the hereditary unrighteousness of God lost, and the hereditary unrighteousness of the devil implanted into men.  For this reason was the sinner cast away and banished from God; and consequently was doomed to an infernal death. Which, without all controversy, he must undergo, without he obtain forgiveness of sin for Christ's sake through faith; and so he reestablished by grace in the principality from which he fell.

23. But that you may more deeply look into this your corruption both of soul and body, I have thought fit to explain the same here, for your sake a little more fully; beseeching you also, for God's sake, and for the sake of your own everlasting happiness, and with all earnestness admonishing you, that you be sure to ponder daily again and again, and most seriously meditate in your mind, upon this point of original crookedness, or the inborn depravedness of our nature. Whereby, even as a man beholds in a glass the outward face, so you may behold in yourself your own natural wretchedness, and stubborn perverseness, with all the malignity which comes along with you into the world: And so, as a consequence hereof; you may never forget to mourn and lament on this account; that deliverance hence may be obtained for you.

24. For all Christianity is indeed nothing else, but a constant and incessant wrestling of the spirit in us, with original sin, and a continua1 purging out of the same by the aid of the Holy Ghost and by true repentance For so much verily as any one mortifies this natural bent and propensity to evil, so much is he renewed after the image of God, even day by day. And as many as are not inwardly mortified by the Holy Ghost, after this manner, are at most no other than hypocrites; let them with an outward cloak of holiness make never so fine and gaudy a shew of Christianity: Neither can they enter into the kingdom of God, being not renewed in the image of God, how much so ever they may set up for godliness or wear its livery, and take up his name for a cover. For whatsoever is not dead to itself and is not consequently renewed and quickened by the Holy Spirit according to the aforesaid image of God, is unfit for, and incapable of the kingdom of God.

25. Whence therefore evidently shines forth the highest and moat absolute necessity for the new and heavenly birth in the soul's regeneration, and for the total renewing of depraved nature. Which will still yet more fully appear, if you consider the introduced image of the devil as it is found in you according to the rule and equity of the law. For as the devil does not love God but hates him with his whole heart; so he has infected man's soul with the same poisonous contagion, and transfused from himself thereinto a malice against God so that man by nature does neither love God, nor honour him, nor believe in him, nor call upon him, nor trust in him; but being filled with a secret lurking enmity against him, flees and starts back form him; and even shuns him as we shun an enemy. Also as the devil, being hurried away with a blind fury of mind, lives continually without God, not being careful in the least about the will of God, but driving on violently after his own will and honour: So in like manner, the soul of man being by him bewitched, leads a life after his own fancy, unmindful either of God, or of God's will ; without faith, without Christ, without light Which inward darkness and dreadful night of the mind, produces in man the most dismal and altogether horrible destruction of the divine light and image ; after forth in him that abominable sin, wherein man left to himself says ; there is no God. And by reason of this blindness, all mankind is become an abomination before God, and is accursed in all its ways as that which is made an Anathema, and devoted to destruction.

26. But notwithstanding there did still remain some sparks of natural light, after this, in man's understanding, whereby he might come to know that there was a God as also, that this God must be just, according as all the heathen philosophers unanimously teach: yet however, the spiritual life itself which is after God, and his righteousness, was extinguished wholly in man. For con-science, which is the law of God written in every man's heart, when it was first formed by him, teaches every one what is good and agreeable to God. Thus if you look for instance upon a person that is unchaste, there is not one that does so much live in the pleasures of the flesh, but he now and then thinks with himself that surely there is a God, and that this God is not endued with such manners as he is; but is most pure; and so not like him by any means. He cannot but reflect consequently but reflect, that this holy and pure God must needs have a hatred for every sort of pollution and uncleanness: and that therefore, if he would be acceptable to him, he ought to live chastely, abstaining from all impurity. But this good thought and spark of light is presently damped, and put out by the filthy desires of the body crowding in upon the mind:  just after the same manner as a little spark of fire is by water poured upon it; and is overwhelmed and swallowed up by a flood of fleshly imaginations let in upon it, from the corrupted fountain boiling up within.

27. After; the same manner a liar and slanderer sometimes likewise reasons with himself: " There is a God , who is true, and deceives no man ; and wills not that any man should deceive, or backbite, or slander another : Wherefore, he must needs be an errant fool that makes lies his refuge. " Also the murderer, and he that bears malice in his heart against his brother, if he cool never so little, cannot but thus commune with himself; " Is there not a God, whose are the lives of the spirits of all flesh? Verily there is a God, even a God that judges right, and to whom vengeance solely belongs. There is a God who wills not the death of any man, but that be should live: yea, a God whose pleasure it is, that the lives of men should not be by men destroyed, but preserved." This little glimmering spark of conviction, tending to a better course, endures, alas! but a moment ; and then is quenched with the devilish wrath, and with the deadly sweetness of revenge, which overpowers the same as a strong tide.

28. From all which it plainly appears, that the spiritual life, consisting in holy love and truth, is in the carnal or natural man utterly perished and dead. And thus the wiser sort of heathens, however they might sometimes maintain both the being of a God, and his providence over human affairs, by the light of nature; yet presently being carried strongly away with the darkness of their own heart, they did cloud again and involve that Providence which they before asserted, with such a number of doubts and difficulties, and express the same so very ambiguous1y and uncertainly, as very little is to be made of what they say: As their books sufficiently witness.

29.From this hereditary blindness of heart, this natural inbred darkness and obscurity, springs up unbelief, incredulousness uncertainty and unsettledness of mind.  In which since all men are by nature, so they are an abomination in the sight of God; for as much as they live not by faith, nor by a childlike trust in God. Because the natural man is altogether ignorant of this spiritual life, which is the life of faith, and of the works thereof. So hence he is a profane person. He calls not consequently upon God: But he trusts to his own wisdom, power, and strength. Which is the greatest blindness and darkness of mind that can be.

30. From this blindness there further arises contempt of God, and carnal security. For as the devil humbles not himself before God, but, being hardened in his pride, even insults God; so has he infected the soul of man with the very same vices, poisoning it with contempt of God, security and insolence. Hence he also, like his father, will not humble himself before God ; but is stout and insolent, haughty and self-willed, and is for doing every thing after his own will, and as he conceits best, without the fear of the Lord to keep him in the least awe. Furthermore, as the devil, relying on his own strength, and on his own wisdom, thereby governs himself: so in like manner the soul of man, when infected with the contagion of the devil, acts in conformity with him; and will always hence be its own teacher, counselor, and master. For such a one thinks himself too good to be taught, advised, or ruled by any; other. Moreover, as the devil seeks his own honour, so does the natural man, standing in his image, seek his also, and that alone, without any regard to the divine honour and glory. As the devil has contended with God so has he armed the spirit of man against God to contend with him in like manner. And as the devil also rages against God, and runs into extravagant transports of fury; so has he sowed and impregnated the soul of man with the restless seed of impatience, whereby he is apt to rave as one distracted.

31. As the devil blasphemes the name of God, and is extremely ungrateful towards his Creator; even so also it is with man, formed after his accursed image. As the devil is unmerciful, is wrathful, is revengeful; even so too is the soul of man which he has poisoned with the very same leaven, communicating thereto the malignity of his nature, as a most pestilential poison. As the devil delights to lord it over men, and to tickle himself with vain honour and foolish glory; even so man, tainted with the same source of maliciousness and tyrannic ambition, takes pleasure therein. And hereupon he haughtily lifts himself up above his neighbour; he laughs at him, though perhaps wiser and better than himself for a fool and a sot; he shuns his company as a person not worthy to be conversed with ; yea, he abhors him as a great sinner above others, and one infamous for his crimes ; whence he thanks God, with a boast, that he is not so. But we need not run out further into instances of this kind; since the conformity betwixt one and the other is so very evident, that it can hardly be more.

32. But here you are to remember O man, and well to fix it in your mind, how in these and all the other cases that might be instanced, this is not the method of God. For God never charges the outward members; but the heart he always charges, and lays the guilt upon the soul only. It is the heart that is the murderer and the liar, not the hand, or the mouth. It is the soul that is here guilty; and therefore is everywhere endited and arraigned in scripture. So that when God commands men to call upon him in the time of trouble, Psal. 1. 5. this command he gives to the soul, not to the mouth ; and it is the same in every other case. Whoever observes not this, is in reading God's word blinder than a mole: He will still remain blind; he will have no right apprehension of original corruption, of repentance or of regeneration; yea, he will never come truly to understand so much as any one article of the Christian religion.

33. We have daily before our eyes the extreme wickedness of men, their horrid pride, their savage hatred their barbarous enviousness, and other brutish qualities wherewith they tear and rend one another, after the manner of wild beasts. So that being seized as with a fit raging madness, and by the strong bias of an unsound mind violently transported with malice, they frequently matter not even to expose their own lives. in order to hurt others : For many so long for the destruction of their neighbour, that they are not afraid of running too great a risk of their own. Thus they lay pits for others, not being secure but that they themselves may fall into them: And wish that these might perish from the earth, and their name be utterly blotted out; while at the same time they pursue their own ruin more: than theirs. Thus as the devil is a murderer, so does he stir up the soul, to thirst in like manner after man's blood. For all these inhuman and detestable qualities of the heart, this envy, this wrath, this bitterness of mind, this rancour, what are they else, but the very seed of the devil sown and shed in man, and his express image engraven upon the soul? O how has the devil thus portrayed himself in man! How has he propagated himself? How has he imaged himself through the human nature!  the diabolical portraiture.

34. God had implanted into man a conjugal affection, that was pure, chaste, and honourable ; that from thence children might be generated after the divine image. Nor could there certainly have been either a pleasure more holy, or a love more heavenly, than that whereby man in this blessed estate would have propagated the image of God and mankind, for the glory of his Creator and man's salvation. Nay, if man in the state of innocence could have begotten infinite children, could have an infinite number of times propagated the honour and image of God, and multiplied the heavenly seed and generation upon earth; nothing sure could have been more grateful than this ; nothing more pleasant, more delightful, more full of holy joy ; nothing, in a word, could have been before it. For all these acts would then have flowed forth from a pure love towards God and towards men, as so many images of God. For even as God did by, and from the creation of man, feel a holy pleasure, and had delight in him, as in his image and fair lovely mirror, as it were, " rejoicing in the habitable part of his earth." So also man would in like manner have perceived a most pure pleasure in the procreation of his like, and the propagation of God's image.

35.But the custom and way of marriages at this day, and how satan has polluted and defiled this most pure and most chaste flame of conjugal love, and profaned it with all uncleanness and sordidness, is indeed more clear than the sun at noonday. Behold, how the holy bond of matrimony is by the unclean spirit trampled upon, polluted, and unhallowed! See, how spotted it now is all over with spots of the flesh, and how under it many vices and impurities shelter themselves.

36. As God is just, the devil is unjust; he is hence a thief a plunderer, a pirate: and being so in himself, he has instilled also into man's soul the same unjust thievish disposition, the same griping, ravenous nature. As the devil likewise is a false accuser, a fallacious reasoner, and a treacherous informer, as well as a scornful mocker at God and man; misrepresenting both the words and actions of every one, and by a knavish interpretation wrestling them to a wrong sense: of which artful cunning he gave a most notable instance and pledge, when by it he tricked our first parents. Gen. iii. Thus too has the soul of man, corrupted by the devil, taken from him, by inheritance, a crooked, perverse, and lying nature; that is, excellently skilful at carping and at backbiting.

37. This is the devil, it is the plague and poison of his seed wherever found, the contagiousness of which cannot be expressed.  This devilish disposition and corruption of the soul is so horrible and manifold, that it is altogether impossible to declare in words these wiles, these fine reaches, these subtle contrivances, and the sundry sorts of delicate weavings of diabolical cunning.  See Psalm v. 9. Rom iii. 13. and James iii. 5, 6~ Where you will find set forth in a most lively manner that sink and common sewer of evils, that world of wickedness and mischief which by the deceitful tongue of man is produced; so as always to the point, as with the finger, at the very inward venom of the devil, which secretly lurks in the soul, thence spreading and diffusing itself. For God, as it was before taken notice of, does not blame the mouth alone, or the tongue, or hands, or the feet; but does in his law, lay the fault upon the whole man, yea, charge it upon the heart rather, and the soul, as the cause and spring of all the evils committed: as it is plain and undeniable from the last of the holy commandments, which forbids coveting or lusting.

Ex. XX 17. Being compared with Rom. vii. 7. Which thing ought well and diligently therefore by us to be heeded.

38. And this is that image of the devil so deeply engraven in the human soul, whereby man is delighted in the lust of sinning, which is concupiscence, and in satisfying the itch of slandering and defaming another. And how many, alas! are there, who reckon themselves wel1 enough grounded in the principles of Christianity, who catch at any occasion of bespattering or lessening their neighbour, and spitting out their venom against  him : and those who have done this are apt to applaud themselves, and say presently : This is what I for along while suspected : I thought as much before : now I have enough ; I am eased of a great burden; I seem to be alive again, since, by following the leadings of my own mind, I have so finely dealt with such an one. I think I have been too cunning for him." Ah! poor man to be pitied ! Alas! what is your blindness that you do not discern, who it is that has transformed you into such a slanderer and a devil ? and whose image it is you carry about you? See you not, that this is the very nature of the devil, the seed of the devil, the property of the devil! discern you not this to be his true disposition and genius, which he has implanted in the soul of man, that it might there fruitfully display itself, springing up with much abundance in all sorts of vices, but more particularly, in pride , covetousness, lust, and slander ; as daily experience does more than sufficiently witness ? Alas, is this your cunning
39. Behold, O man! yea, behold the foul, the horrible, the profound corruption of the devilish image of the accursed fruitful womb of sin ! O how filthy! how dismal ! how deep and unsearchable is it ! Behold this again and again; and descending into yourself there learn to know the image and nature of the devil, which as a cancerous humour is spread throughout: your soul, with all its perverse qualities; and how your soul is thereby become an abomination and a desolation being after such a dreadful manner laid waste, that no creature can thoroughly search into the deep malignity and wickedness of the heart of man. Neither are you yourself able to look enough into, or to utter forth in words, that horrid detestable venom, which is as a gangrene in your bowels, and in your innermost parts, rottenness.

40. Wherefore, I earnestly beseech and entreat, yea, adjure every one that reads this, that he ponder with himself; reflect, meditate, and seriously ruminate upon these things which I have written concerning the depravedness and corruption of man's heart; even as much as if they had been said a thousand times and a thousand times over, and impressed and inculcated without end. For so great is this virulence, so malignant, so pestilential, so deeply also rooted, that it is not in the power of any creature, either angel or man, ever to root it out, or to purge and free our nature from it in any degree. All the powers and abilities of all men together are vastly short of this inward working power of sin in the soul. For how should any one be able to work out his salvation with his own natural forces, seeing none of them nil but are corrupted, utterly depraved, and even quite dead to things spiritual?

41 .Man therefore will be forever miserable, and remain eternally drowned and lost in these pollutions, unless there come to his help one that is able to succour; the treader upon the serpent's head, the most mighty Lord over sin, death, and hell; by whose divine virtue the defiled nature of man may be renewed, transformed, and perfectly purified.
42. From all which it will appear plain, that justice cannot be the work of man, but must be the work of Christ only: as it will in like manner appear, that regeneration, which is the being born again by the Spirit, is most highly and indispensably needful to the fallen nature of man. Since, according to the inward principle of corruption and inbred propenseness towards evil, there is now a sort of natural necessity that the soul under the bondage of it should live wickedly, and should by a mad transgression, break all the commandments of Almighty God, yet those more especially of the first table; and this forasmuch as the enmity against God is here made more deeply manifest in this transgression. Which is because the understanding and the will are now so corrupt, and so dead, that according to their natural state and bent, they cannot have any love, fear, or reverence for God; cannot call upon him, honour him, praise him, or worship him; cannot put the least trust in him, or turn themselves towards him.

43. But as to what yet regards the second table, I acknowledge indeed, that there still remains in the soul of man some small spark of free will, though very weak and feeble. This nevertheless governs at least the outward works, and so far keeps in and restrains the evil lusts and desires which boil up within, that they may not break out into act; which is confirmed by the examples of the heathens, that have been illustrious for their virtuous deeds.

44. But it is a far greater work than this to change the heart, to turn it to God, and to cleanse it from corrupt affections: this is a work not to be accomplished by any other, but the Divine Power. For there remains still the intimate hidden root of the tree of evil and the little strings, or fibers, cleaving thereto, stick so fast in the inmost ground of the soul, as no human forcecan ever pull them up. And the utmost that man can do in such a case, or where the nature thereof is set on fire of hell, is to prevent the said fire from so breaking out as to consume every thing with its flames all around notwithstanding which force upon it, the evil fire maystill keep in, and secretly burn as much as ever, and will found to remain as under the embers, the very same it was before thus bent down. Nevertheless, it must not be denied, that this very outward suppression may frequently have good effects.

45. And indeed, were not the natural life and the outward management of heavenly affairs in some sort under the check and dominion of this free will. The whole race of mankind would at once be destroyed, and even by itself rooted from off the face of the earth. For although the devil has exercised an exceeding great cruelty in and over man, yet has not God suffered him to pluck up all the natural powers and affections of man's soul; seeing that there has still remained nevertheless the law of nature, and the natural love of husband and wife, with the mutual affection of parents and children without which it would have been impossible for mankind to have subsisted.

46. For whoever would fulfill all that the violent unbridled lust of his corrupt nature may hurry him to, can be no other than a pest of all human society, and must he so looked upon by all: he entirely ruins, as much as in him lies, all dealings betwixt man and man and so runs also against the secular powers, by which he is therefore cut off. Moreover it must be wholly imputed to God's most wise and gracious council, in favour of mankind when he was fallen, that this little flame of natural love was not utterly extinguished; so that by means, of this, and the sense of its defectiveness, we might again aspire and breathe after that very divine love which is altogether perfect, and which was, alas lost by our woeful apostasy: and that from the feeling of one, we might be brought a little to consider with ourselves the worth of the other ; and in some sort to measure the one by the other.

47. But as to spirituals, and the good things of another life, or as to what concerns the soul's true happiness and the kingdom of God, nothing can be truer than that of the apostle: " The natural man perceiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned. " The natural bestial man cannot know these: that is, man in his natural state has not so much as one spark of spiritual and divine light; but is wholly blind in the things that appertain to the heavenly life, and make up the Godlike state and image in the new' creature. When nevertheless man was created for this very end, that he might be enlightened i with the spiritual light: and that so in this light, with the inward eyes of the soul, he might behold God as present in him, might continually contemplate this his gracious presence and most sincere love towards him, might live with God, and might, throughout his whole life, absolutely depend upon him, and be governed altogether by his w ill and pleasure only.

48. This being so, and the natural man not having so much as a spark of the spiritual light, which shines in the kingdom of God; it cannot be otherwise, but that all do abide in this hereditary blindness which is born with them, if they be not divinely enlightened. And much were it to be wished, that a greater blindness did not meet with this: Or that the growing power of darkness in sin, joining itself to this, did not exceedingly prevail. Which is often, alas! so very great, as even to extinguish that little weak and glimmering light of nature, which now and then may sparkle in the soul, and preside over moral virtue and outward honesty of life. And when it is so, then the soul is struck with utter blindness throughout, and is as it were wrapped in darkness, therein forever to remain, unless Christ give her light.

49. What are you then, O man, unless Christ by his Spirit regenerates you, make you a new creature, and transform you into the image of God? which, though it be in this life begun, must yet struggle under the w eight of sundry infirmities. For if you look a little more deeply into yourself, who are becoming a new creature through the Holy Ghost, does it not manifestly appear, that the image of God is as yet but slightly designed and shadowed out in you, as a sort of rough draught only? Do you not see, that faith, hope, charity, and the fear of the Lord, are stinted in their growing up. as hardly able to get in you beyond the first beginnings? Do you not see that humility is small, very small, and consequently patience very feeble; and that distrust, pride and impatience have taken much deeper rooting in your breast? Do you not find devotion weak and lukewarm; charity towards your neighbour, if not cold, yet chill?
 
50.Besides, how small a spark of spiritual chastity remains in the heart; and how vast a fire of carnal pleasure? how faint the one, how strong amid violent the other ! How glimmering that; how raging this! Oh! with what force does it inwardly burn ! How great is still self love, which lurks secretly within! How great the desire of private interest and honour ! How close do they lie at heart? And how fierce is the tide of evil desires which flows in there, and overpowers the reins!  From whence it follows, that to the very last breath of our lives we must continually and without ceasing, fight and wrestle, by the Spirit of God, with the old Adam, and with the image of the devil in us. While we are here, nothing else ought so much to be our concern and care, as to pray, moan, sigh, beg, seek, knock, that the Holy Ghost may be given unto us, who may abolish in us the image of Satan daily, and so again renew us after the image of God.
51.From all which you can easily understand, O man! that you are never to trust to your own self ; but must always and only c1eave to the grace of God, stick to it, and rest upon it, that it may work in you all these things. All things are to be sought, asked and obtained from Christ, and by Christ, through faith. In him and out of him are all things to he had: The righteousness of Christ against all your unrighteousness: the sanctification of Christ against all your impurity: the redemption of Christ with his power, victory, and triumphant, might against death, hell, and the devil: the forgiveness of all transgressions against the whole kingdom of sin and Satan:  and lastly, everlasting happiness, against all spiritual and bodily troubles and miseries, And after this manner, in Christ alone is life eternal to obtained.  Of which I propose to speak more fully in the second book.  But before I put an end to this, I thought good that the reader be admonished of two points, which I now proceed to speak of.
CHAP. XLII.
 
THE CONCLUSION.
 
Containing the Reason of the Method of this present Book ; and shewing withal, the Absurdity of Spiritual Pride, and that the Gifts of the Holy Ghost are not to be obtained but by Humility with Prayer.
 
 
1 Cor. iv. 7  What hast thou, that thou didst not receive? Now if thou didst receive it, why dost thou g1ory as if thou hadst not received it?

1. AFTER having treated so copiously in this book concerning the extirpation of the diabolical image in man, by faith and repentance, in order to the restoration of the blessed divine image; and shewn wherein the, Christian religion properly consists, and how it is to be distinguished from the counterfeit of it; before I conclude, it will be fit that something here be added, to prevent any misunderstanding or misapplication thereof by the spirit of man, and corrupt reason, which may tend to hinder the designed effect. For having herein laid sufficiently, as I hope, the foundation of true Christianity, according to the revelation of God in the books he has himself given us, it only remains that I make for this end some few necessary observations on the whole, and admonish you, O Christian, especially of one or two things, that ought most carefully to be heeded. And these are (1) why I have so very largely treated herein upon the nature of true repentance and what relates thereto. And (2.) why I have spoken of the divine gifts and graces in such a manner, as thereby to put them 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 evident reasons so plainly described and inculcated, that every one that has eyes may see, and understand be converted, by laying hold on the grace of our Lord Jesus Christ, which is most freely offered him. Hence most of the chapters in this first book are naught else but concerning the fruits of evangelical repentance; such as renovation by Christ, mortification of the flesh, self-denial, contempt of the world, the exercise of charity, and the like. which are no other than the elements of our common Christianity, and are accordingly here treated of with all simplicity and plainness, for the benefit of beginners. And I have been purposely so copious, as even hereby to seem tedious doubtless to many, in treating of this main point, not without sundry good causes and motives.

3. For, first, it is the beginning and foundation of true Christianity, or of a 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, no true and solid consolation came ever be felt in the mind of man, unless in the first place 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, deadly, and diabolical poison and ferment it is, and what a seed in the soul of all evil. Wherefore when we shall have read and studied all we can, in vain and of no account to us will be the books of spiritual and evangelical consolation, let them be written by never so highly illuminated saints, and never so excellently adapted if we be not in the first place well acquainted with our miseries and infirmities, and know the terrible corruption that is in our nature. For the nature of man, in this fallen state, always seeks to flatter itself, and so acts most preposterously in its choice, whilst it is 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 Thy solid consolation of the soul, without a previous contrition of the heart: which may pass for another reason of insisting so much on this grand fundamental.

4. Since therefore the knowledge of your own corruption and infirmity is so absolutely necessary; it was also necessary that this, as preparatory to your cure should be most clearly set before your eyes, as here is done. And since nothing is here more easy for you to fall into, nothing more grateful to your inbred corruption, and nothing on all accounts more dangerous to you, or of more fatal consequences, than self-flattery, it was highly requisite to undeceive you in this matter, and to make you sensible of your disease; a disease which has run all along in the blood of your ancestors from the beginning and which by your 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 can anything in the world be more pernicious than the you to be persuaded of the health and good estate of the faculties of your mind which labour under the contagion of  an hereditary distemper, with sundry other maladies ingrafted upon it ; for there is no remedy for you which otherwise might have been obtained with no great difficulty by an earnest application to the great  Physician, who freely offers his assistance, and is both willing and able to heal you, if you will but come to him, and open your case, as is most reasonable Which if you refuse to do, there is no hope of cure for you. Flatter not yourself; but take the bitters, which are prescribed for your good: and be not earnest for consolation, but rather for purification how sharp soever this may be. There is no saving 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 you at large, which you are to fallow. But take heed that your own heart deceive you not, and tell you that you are in a better state than really you are.  This is the ordinary reasoning of our blind and corrupt nature; and the mend corrupt nature; and the men of the world are generally carried away with it. But to this the reasoning' of the Holy Scripture, and the whole tenor of God's revelation to man, is contrary: which is, that a medicine to be prepared for the sick, not for the sound: according to that saying of our Lord, ?They that be whole need not a physician, but they that be sick." So then Christ, the true Physician, and the physician, which he has prepared for you, and the cordial of consolation that is fo11ow upon it, can be of no use or Service to you without the discernment of your disease. ?This is the beginning of true repentance, which brings forth in the end solid comfort, that will never deceive you.  Confess yourself then to the physician, and so shall he heal you; for with him is wisdom and power to redeem you from all your maladies.  Follow his prescripts, and never doubt.  Draw nigh unto him, O penitent, and he will say unto you forthwith, "I will, be thou whole."

6. Whereas now the disease which afflicts you is the flesh, which is corrupt altogether, there is the highest necessity for it to be subdued and brought under by the Spirit. Which therefore your Physician wills you most strictly to observe, when you come to him.  And indeed a true Christian life is naught else, and can be naught else, but a continual crucifixion of one's flesh. Let the once saying of this to you be as much as if it were repeated a thousand times over and over again.  For nothing can be ever more certain than that they that are Christ's have crucified the flesh, with the passions and affections thereof.  Neither can any one, having a just and lively sense of his own corruption, does thus order himself, and thus come to Christ, as here has been directed; he shall not be left comfortless, but shall receive in him the life-giving medicine and obtain the sincere joy and consolation of the Holy Spirit.  For all which has been here written concerning the natural man since the fall, the knowledge of his corrupt in a distemper, the discovery of a most effectual and infallible remedy, and the method both of obtaining and applying the same; will not fail to bring forth, by mediation of the Holy scripture, most true and real comfort in the soul.  Wherefore, if you will be advised by me, let this remain fixed upon your heart, and meditate continually upon the sacred scripture, most true and real comfort in the soul.  Wherefore, if you will be advised by me, let this remain fixed in your heart, and meditate continually upon the sacred scriptures, but especially upon the gospel of your Saviour:  For so shall consolation meet you, when your heart is even broken with sorrow; and you shall be called to enter into the secret joy of the Spirit. This will bring you to Christ: fear not: and for your mourning he will give you gladness. Be then advised, and let no man deceive you, as if you ought little to regard what is here written, or as if this treatise were too severe, and not deserving to be heeded at all by you. There is no other way to the immortal crown, I assure you, 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 wav to life, follow it. Lay it up in your heart what you read, and forget not to bring it forth in your life, the grace of your heavenly Father assisting you.

7. Let no man therefore divert you from prosecuting the method here laid down; let no man persuade you that the way to heaven is broader than I have described it; let no man entice you to fling this book away, because it is not eloquent, or because it flatters in nothing the corrupt appetite of your nature, which would fain be pleased and tickled with what is finely dressed up, and set off with human embellishment. For it abhors and flees from the simplicity of the gospel which is in Christ Jesus, and which consists not in word, but in power. as I have again and again observed. Matter not the foolish judgment which may be passed by any upon these elements of true Christianity ; because they are most unsavoury to the natural man, and therefore doubtless will be by him condemned. This, you may he satisfied of therefore regard not what the men of the world, or the outward and formal Christians may exclaim against this, which is so little favourable to them. 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, or how Christ is to live in them. Because thus it must really be: Let not this therefore be held for a dream, or an imagination; take it not.so by an means.  I have fairly forewarned you: Be not infatuated to listen to the voice of the false and deceitful wisdom, the wisdom of this world, or to be of the number of those blind kind of folks. Blind they are indeed, refusing to walk in the light, because it discovers to them manifestly their own misery and darkness. And whoever disdains this notice, it is certain that he has his mind bewildered in the darkness of ignorance: Neither does he understand what repentance is, what faith is, what the new birth is, what mortification and regeneration are, and in what points the whole course of living and real Christianity is contained. And this is the first thing that I had to ad. advertise you of, to the end you might know why I have been so very copious in treating on the nature and properties of true repentance, and the effects and fruits thereof.

8. II. And the second thing that I have to desire of you is, that above all things you be mindful, in this your Christian progress, to keep your heart from all Spiritual pride; for which end you will find herein the grace of God, and the gifts of his Spirit mentioned in such a manner, as to preserve you from presuming in your own strength and natural ability. Wherefore after God shall begin, by his grace, to work in you spiritual gifts, new virtues, new habits, new sensations, and new knowledge; see that you ascribe none of all these to your own power, or wisdom, or strength; but wholly and solely to the power and wisdom of God, and to the grace of our Lord Jesus Christ. For while you ascribe ought to yourself you rob God of his glory, and make the grace of Christ of no effect. Then if you hold for your own the least of that which is God's working in you, or challenge to yourself the least virtue, or the least beginning of virtue; the whole hereby is patch-work, and will never be able to pass for the righteousness of God, without which there is no acceptance. And all you bring forth, if it spring up out of your heart, with a desire of your own honour and praise, let it appear never so fair, is the devil's crop in you. All the Seeming good works which you out of your own treasure produce giving the glory not to God, but yourself; are but the tares which this your enemy has sown, and which you mistake for good corn.

9. Wherefore beware of the devil's cobwebs, and of all his devices, whose property and cunning it is, to sow poppy, while you sleep, amongst the wheat. Watch therefore, and give not place to him so much as for a moment. ? And by how much the more you shall have received of the heavenly gift, beware you abuse it not to your own honour, but offer all up again to the great and eternal Author thereof; ascribing to him alone, after the imitation of the heavenly hosts, all the glory, and honour, and power. It is sure, that all whatever God does is perfect, and his righteousness in the soul, is a perfect thing: and it is as sure that all you do is imperfect lame, and defective. Let nothing therefore that is good, be ever ascribed to yourself, but let all that you do be alone in the humble fear of God, and fail not to render to God that which is God's, and to yourself that which is yours; that is, all good to God, but all evil to yourself'. Neither let the tempter deceive you at any time, by carrying you on high as it were through the air, and setting you as upon the pinnacle of God's temple; nor be tempted to say in your 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, and the like." Be not deceived; ~ for wherein are you better than another?

10. For none of these are yours, but they are God's; without whose illumination you are stark blind as to all divine things, and without whose all-quickening power, you are a dead, impure lump of earth. These gifts are no more yours, than the light and heat of the sun are the earth's, which is penetrated by them. You are at the best, but the casket to hold the treasure and no more does the glory of these belong to you, than the lustre of a jewel or precious stone belongs to the box in which it is kept. So when God places in you his jewels, as in a repository, then you shine with the lustre thereof, and are made all glorious within: but when he takes away from you these precious gifts, or when by any default of yours, you are left without them, then are you truly empty amid void, the treasure is gone, and you are the empty chest. And is it not a great foolery and dotage, to take occasion to boast yourself of the goods of another, which are but laid up in you? which shall in the following book more fully be declared. You are to consider, that even as the Lord of a treasure may lay it wherever he pleases, and remove it tither, or thither, according as he pleases; and even as a jeweler has power to put his jewels into one, or into another box, to carry where he pleases, or to keep about him: So God may deposit his heavenly treasure in you, and take it away from you again, as he sees it convenient, and may do with his own gifts as best pleases him. Whom therefore you ought to fear with holy reverence; and with all diligence to keep yourself from spiritual pride and arrogance ; which will be the inevitable loss of the celestial jewels which are given you to possess in trust. Moreover, you are to think, that Almighty God will require an exact account of all that which he shall entrust to your care and custody. Wherefore be not lifted up for what you have, but rather bow down yourself so much the more before the Almighty, and remember always, how the more you have received of God, the more will he certainly require of you. You are not to think that you have all, which may be given you, had you even the greatest and highest that were ever given to any of the saints. Ah, dear Christian! be they never so great and high, they are yet but hardly the beginning, and there is a great deal, an exceeding great deal, still wanting of being full. Much, much is behind: these are but the first-fruits. Furthermore, it is your part to know and understand, that there are none of these gifts to be either obtained or preserved by prayer. For every good and perfect gift descends from God by means of it: And without it, whatever they be that you have, they are but the shadows of these, and unprofitable dead seeds, bearing no fruits, but withering away: which is distinctly set forth in any little treatise of prayer, wherein by examples is shewn, how that without prayer, true prayer, no heavenly gifts descend into the heart of man. : But that you may have some taste hereof,  it will be very well for you to read and meditate what is written on this subject in the second book.

11.  Now there be two things which you ought constantly to regard in your prayer: First, that the image of satan may be destroyed in you; as pride, covetousness, lust, and wrath, with unbelief, and such like And secondly, that the image of God may be restored in you, in which are contained faith, hope, and charity, with humility, patience, meekness, and the fear of the Lord. Which two, that is, the destruction of the diabolical, and the restoration of the divine image, are briefly contracted and summed up for you in the Lord's Prayer. The same makes both against you, and for you. Shall the name of God alone be hallowed, and his glory exalted? Then must your name be debased, and your haughtiness pulled down. Shall you pray for the kingdom of God to come, yea, to come into you ? Then the devil's kingdom must be overthrown in you. And do you desire that the will of God may be done in you? Then must your own for certain be done away, that there may remain in you no will at all but God's. Behold, these are the two parts of the short method of prayer, which by our blessed Lord is set us to learn, and without which, the prayer that is offered up must needs be unprofitable and ineffectual. These are comprehended in our Lord's Prayer, so far as it respects the heavenly and eternal goods and gifts, which we are directed how to seek, that so we may not miss of obtaining. For in the Lord's Prayer, there are all the treasures both for soul and body, and all the good things both of this life and of the next : It comprises all that can be desired both in heaven and upon earth, and is a certain breviary of heavenly and temporal gifts, and a most noble compendium of all that ever your heart should ascend to God for. Therefore, be not doubtful, but pray in faith, even according as you are taught by him, to whom the Father can deny nothing. For there is no question to be made, but God our Father will be most ready and willing to grant us these good gifts that we ask of him, if we ask for them in the very manner which his own most beloved Son has prescribed and taught us, humbly drawing nigh in his name, and taking up his words with his Spirit. And so saying,
" Our Father,. which art in heaven," &c.
 
END OF BOOK 1
 
 
INTRODUCTION
TO THE  SECOND BOOK
 
AS in nature the corruption or destruction of one thing, is the generation of production of another; even so is it in the process of tile true Christian life. For here the old fleshly man must be destroyed and pass away, that the new spiritual man may be produced and succeed in his place. And whereas our fleshly life is directly contrary to the holy life of Christ, as in the former book sufficiently has been declared: so must we necessarily renounce this fleshly life, before we shall attain to the spiritual life of the Lord from heaven, our great Exemplar, or can be true followers of him. As for instance, you must put an end to pride, before you can be humble ; and must cease from wrath, before you can entertain meekness. And therefore must the spiritual Christian life necessarily proceed out of repentance, mind be generated by the true mortification of the opposite life. This dear Christian reader, was the end and design of writing for you tile first book ; which, both,  from the contents of the chapters, and the conclusion thereof is evidently to be seen. And forasmuch as in this second book, there will be occasion to refer to the doctrine of repentance, as it has been before laid down; it will be enough briefly herein to point to the same, that we may not be always laying again the foundation, but may go on to build upon it. Wherefore the chief design of the former book lying in the discovery and acknowledgment of the abominable deadly, and damnable poison of our original corruption by the fall, which can never enough be acknowledged ; it will be needful in this following book, to begin to treat of our everlasting well-spring of salvation .  Jesus Christ, the eternally overflowing fountain of life , light, and love. In whom we find, through faith, help mind cure against the poison and contagion of sin, and all the calamities and miseries which thence flow. This is comprehended in the three first chapters. But whereas faith, which leads the soul to this fountain, and from it produces and draws forth such good effects, must bring forth living fruits therefore are the three next chapters spent in describing these, and in shewing how from Christ, the fountain of grace, all that is good and desirable may be derived to us. Now as the fruits of righteousness and of the Spirit. shall in us grow and increase ; so must the fruits of the flesh, in proportion, decay and decrease. Amid this is gradual sanctification, according to the Spirit, and the only, true, effectual amid perfect repentance, or conversion, wherein a Christian ought constantly to be exercised; not giving over till the mastery be obtained, and the life of the flesh be absolutely crucified, that so the spirit of Jesus may have in us the dominion and the kingdom. Whence it was found expedient, to give here a clear description of the difference betwixt the flesh and the spirit, of the war that is maintained by them, and of the properties of daily repentance in this warfare. Upon which the 7th, 8th, 9th, and 10th, chapters wholly turn. And further, whereas out of this habitual repentance, and mortification of the old man, the new man does hence day by day succeed, it is impossible ever to find a better order or pattern, than that which our Lord Christ himself has given us; who is gone before in the way, wherein it is as much our interest as duty to walk, treading in his steps. Hence it is that the life of Christ must be our constant mirror to look on; and that thus beholding him, we should freely and readily cleave to his poverty, reproach, contempt, agony, cross, passion, and death ; according as herein is declared. For this holy life of Christ is the crucifying of our flesh; and that the life of a true Christian should hence be naught else but a daily crucifying of the flesh, that Christ may live in him, to the glory of God. To this particularly belongs the commandment of Christ, with the exercise of his love and humility. Which is set forth at large in the following chapters.
And upon this subjection and humility, stands our Lord Jesus Christ, as upon a true heavenly ladder, in the heart of God our loving Father, and rests in his love. Hence also must we cleave to the manhood of Christ, that so standing upon his humility, by copying it in our hearts, we may ascend likewise up into his godhead, and by love be partakers of his divine (no less than of his human) nature. Now as we behold in Christ, the heart of our most dear Father in heaven, so we behold God as the highest, the everlasting, the essential, and the infinite good ; as the immeasurable omnipotence, as the unfathomable mercy, as the unsearchable wisdom, as the purest holiness, as the unspotted and most perfect righteousness, as the sweetest goodness, as the gentlest and kindest sweetness, as the noblest beauty, as the most graceful nobility, as the most lovely graciousness, and the most gracious loveliness, and as the most joyful salvation. Which forementioned points of the contemplative life, are in the following ten chapters brought under consideration. But because no one can ever arrive to this state of contemplation, without prayer, hence there. fore almost all the rest is taken up in treating concerning prayer and the exercise of divine love ; or concerning patience on the cross, and the great spiritual afflictions which are in this state to be overcome. God help us and grant that we may be all true followers of Christ, and that we may not be ashamed at any time of his holy life, but may follow the Lamb of God whithersoever he goeth, that he may lead us to the fountain of the water of life, and may wipe away all tears from our eyes! Amen.
Bernard.
 
Christurn sequendo citius apprehendes, quam legendo Sooner by following than by reading shalt thou reach Christ.
Matt. vii. 14. Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
 
 
TRUE CHRISTIANITY.
 
 
BOOK II
 
 
INTRODUCTION INTO THE HOLY LIFE OF CHRIST,
 
CHAP. I.
 
 
That Jesus Christ, the Son of God, is given us by our heavenly Father for an Antidote against the damnable and deadly Poison of Sin, and the Fruits thereof ; and for a Medicinal Fountain, good against all the Calamities and Evils both o Body and Soul.
 
ISA. Xii. 3 With joy shall ye draw water out of the well of' salvation.
 
1. As our distemper is exceeding great, mortal, damnable, and out of the power of any creature to remove, it is needful that we should also have a remedy proportioned to the disease; a great, a high, a divine, an everlasting remedy and help, flowing out of the pure mercy and love of God. As our original and. most fatal blow came from the furious wrath, hatred, and envy of the devil, therefore was Almighty God moved in pity to heal the deadly wound of our sins with his mercy. And whereas Satan brought his utmost wisdom, cunning, and finesse, and used alt his politics and subtle witty inventions, that he might betray, poison, slay, and damn us: Even so has God 1ikewise brought his highest wisdom, through his beloved Son, even all the treasures of his wisdom, that he might redeem us, heal us, and restore us to the life and happiness we had lost. Hence has he made the most noble blood of Christ the grand restorative of our nature, and the cleanser of it from all the contagion of sin and death, and given us his quickening flesh, with the immortalizing powers thereof, for our bread of life; his holy wounds for a sovereign vulnerary balsam in our most deplorable and wounded condition; and his precious death, for an abolition of our death, both temporal and eternal, and a complete victory over him that has the power thereof. For he will swallow up death in victory, and lead us unto living fountains of water, clear as crystal, proceeding out of the throne of God, and of the Lamb. Whence all tears shall be wiped away; and there shall be no more curse in nature; but the throne of' God and of the Lamb shall be in it, whereby it shall be made all paradisiacal and heavenly.   
  
2. This most costly medicine man is incapable of purchasing; and by his own skill or power it is impossible for him ever to reach it. What then is to be done in such a case? To buy it we have not wherewithal: To take it, were it even at hand, we know not how; or if we knew, we are not able; so very infirm and weak are we in our own natures. For we are altogether sick, sick at heart; there is no health in us. We even by nature strive against this heavenly cure; and resist the remedy, which should help us. Wherefore unless thou thyself O most faithful and tender Physician, administer to me what thou hast prescribed for me, and lend thy salutary hand to reach forth to me this most precious medicine, which by thyself alone is prepared; the prescribed medicine will avail me naught, the disease will grow hereby worse, and all will be lost upon me. See then that I take what thou hast ordered, and trust me not to myself if it be thy will that I be made whole. If thou trustest me to myself nothing is more sure than that 1 am lost; -for it is, thou knowest, in the very nature of my malady, to long for that which will hurt me, and to shun whatever is like to do me any good.         Yea, I am abundantly more afraid of the physic, than of the disease itself. O how dost thou therefore wait upon me, O thou Sovereign Physician, that thou mayest prevail upon me to accept life! 0 the amazing condescension! 0 the astonishing patience! O the ravishing sweetness for thee. my Lord and Prince of life and health, thus to wait upon such a vile and despicable Lazar as I am ! But unless thou didst wait, what would become of me? Or what would become of all that thou hast done for me Thou knowest all mine infirmity; and thy heart hath thence pitied me, and gently borne with me all this while. O bear with me yet a little longer; and leave me not, Yea, lest I perish: yea, lest I perish out of the city, the city of my God, and my name be written in the dust, with them that go down to the pit. O tarry with me yet a little longer, I pray thee; and let not my folly and my untowardness, drive thee away, lest I descend thereby into darkness, and the purchase of thy blood be lost. O let it not be! thou hast caused me to hope, blessed be thy name, that this sickness of my soul shall not be r unto death, but unto thy glory. For again and again,: thou sayest unto me secretly in the deep of my heart, what willest thou ? Lord, what else should I will, but that I may receive my health? To receive health I am indeed willing; but to receive the medicine, which alone can give it, I am not at all disposed. I am ready to shrink back, when I hear it mentioned. And hence I did not seek thee, but thou hast sought me: And thy will is that I should be restored; for therefore art thou come unto me. I find, alas! no disposition in me to take what thou so kindly reachest forth to me for my recovery. But dispose thou me, and I shall be disposed for it and so manage thou my will, as it may most freely submit to thine, without the least hesitation or reserve; that so I may obtain that perfect cure, which thou art both so willing and so able to effect for me thy most unworthy patient. O sweet constraint of love that breaks the will, and renders it purely passive! thy love and thy patience force me to yield. It is impossible longer to resist so great a love, so wonderful a patience. I must needs follow, when thou thus drawest me: I must needs obey, when thou so sweetly, so endearingly, so charmingly commandest me. For while thou drawest me with the cords of thy love, I run unto thee, in whom alone is my health; and thy commandments are sweeter to me than honey, and more precious than diamonds. But without this attraction of thine, thy commandments would have been bitter as gall; and the very dust of the earth would have been by me preferred before them : I should have dreaded above all things thy presence. and should always have been for running away from thee so choosing death rather than life. O draw me therefore, that I may run after thee! O lead me to the springs of salvation, and give me of the water thereof to drink, which is able to heal all my infirmities amid miseries! For thou knowest, that without thee, I can do nothing, there remaining no strength in me to help myself: To destroy myself is with me; but it is thou only, Lord, that canst restore me. Therefore it is meet and right that I should cast all upon thee, that thou mayest in all things draw, lead, and move me, even as thou wilt; since if thou sufferest me to run after the devices of my own will, I inevitably run upon my own ruin. And if thou lettest me lie in my sickness, without due provision, that I be obliged to take such proper medicines and assistances, as thou in thy wisdom hast appointed for me; there is no remedy, notwithstanding help is so very near, but I must be forever lost. Let me not be left to my own care in this matter, but abide thou with me, and give me thyself that which is prepared for me, that so there may be no omission or mistake in the taking of it committed. Do all what thou seest fit with me; only trust me not in my own hands. In thee is all my hope. And were my heart converted unto thee as it ought all would then go well with me, and my life would henceforth. Be laid up in thee, O Eternal Fountain of eternal life! Turn thou me therefore, and so shall I be turned; for thou art the Lord my God. Heal me, O Lord, so shall I be healed: help me, so shall I be helped; for thou art the health of my life, and my glory. So long as thou keepest back thy mercy, or hidest thy loving kindness, so long remain I in my sickness, and walk as in the shadow of death. And so long as thou forbearest to quicken me with thy salvation, and to bring up my soul from the horrible pit, so long am I holden in the chains of death, and am a captive to the powers of darkness. Whence David cried out, " Make haste to help me: Thou art my helper and my Redeemer, O my God: Make no long tarrying."

3.  Ah! dear Lord ! shall not thy mercy be so strong, as to raise up a poor sick man, to raise up such an one as 1 am ; seeing that I am not able to raise up myself? Is thy mercy too weak to help such a weak one as here lies before thee? Is thy love too cold, to communicate some of its living warmth to such a miserable object as I am? Wilt not thou be so friendly and condescending as to come unto me; seeing that I cannot. of myself come unto thee? Hast thou then first loved me, before I loved thee? Is then thy mercy so strong, so powerful so mighty, as that it should even overcome thyself; as that it should be able to lift thee up upon the cross, and to sink thee down into death? Who, or what, is so strong as to overcome the strong one, with whom is all power, but thy mercy? Who, or what hath so great might, as to apprehend thee, to bind thee, to crucify thee, to put thee to death; but thy love, even the love wherewith thou didst love us when we were yet dead in our trespasses and sins? For thou wouldest rather thyself suffer death, than that we should abide in death.

4. Thy mercy, Lord, hath made thee to be all ours, and given us a full propriety in thee. For us wast thou born; therefore didst thou become a little infant. For us wast thou given; therefore didst thou become an offering, O Christ, that so the Father might accept thee in our stead, and we for thy sake might have all things given us. For us a Lamb is given; for us salvation is brought forth; and therefore will rejoice, "drawing water out of the wells of salvation," because God, even our God, hath now given us all things in thee, O Lamb of God. O great gift unalterable! Thou thyself art the giver and the gift; communicated good, and our own proper good! Thou art ours, Lord, and therefore desire we to be thine, hence-forth and forever. O the gift of a God!

5. But behold here, dear Christian, the wisdom of God: God has made himself, through this everlasting good thus communicated, to be properly ours, that so we again by the same, might be made properly his. For being pruchased with a price, even a price that is inestimable, we are not our own, but his who has bought us, and has given himself for us. ?Whence it follows, according to the apostle, that we ought henceforth to " glorify God both in our body and in our spirit, which are God's." And as we are God's, and Christ's, as to both of these, so in like manner are God and Christ, by free gift, made to be ours. For whosoever receives any high and excellent good, inasmuch as he receives it of the giver, who has the sole and whole title to it; he thereby makes it his own to all intents, through the will and disposal of the said giver, who by the mutual acts of giving and receiving has transmitted his own right. Again, whoever possesses any good for his own, whether by donation or by any other way, he may doubtless apply and make use of the same to his own profit, in the best manner that he can. And so is Christ in like manner become ours that we may apply and use him for our salvation, which is an everlasting profit. Wherefore see, dear Christian, you can if you will, make use of him, for 
 
The medicine of your soul, to restore you;
Your meat and your drink, to refresh you;
 Your fountain of life, to quench your soul's thirst;
 Your light, in darkness;
Your joy, in sadness
Your advocate, against the accuser;
Wisdom, against your folly;
Righteousness, against your sin;
Sanctification against your unworthiness;
Redemption, against your bondage;
The mercy-seat, against the judgment seat;
The throne of grace, against your condemnation;
Absolution, against a load of guilt;
Your peace and rest, against an evil conscience;
Your victory, against all your enemies;
Your champion, against all your persecutors;
The bridegroom of your soul, against all rivals;
Your mediator, against the wrath of God;
Your propitiation, against all your trespasses;
Your strength, against your weakness;
Your way against your wandering;
Your truth, against lying and vanity;
Your 1ife, against death;
For, your council, when you had no counsel;
For your power, when you was without all power;
For your everlasting Father, when you was an orphan and desolate
For your prince of peace, against the adversary;
For your ransom, against your debt;
For your crown of glory, against your reproach;
For your teacher and doctor, against your ignorance;
For your judge, against your oppressor
For your king, against the devil's kingdom;
For your everlasting high priest, who intercedes for you.
 
6. Behold, dear Christian, what Christ is given to you for: and pray daily, that the proper' use hereby designed, may be made by you, and that in you may be fulfilled whatever is contained in any of these his relations, or his offices, for your good: but pray in faith, not doubting; and it shall be accordingly so. Wherefore since he is your medicine, fear not but you shall be healed: since he is your bread, fear not but your soul shall be satisfied, and you shall be made to hunger no more. Is he to you a fountain of life? then shall you be no more athirst. Is he your light? then you shall not remain in darkness. Is he your joy, what then shall afflict you? Is he your advocate, who then shall gain the cause from you? Is he your truth, who then shall deceive you? Is he your way, who then shall make you err? Is he your life, who then shall slay you? Is he your wisdom, who then shall be too cunning for you? Is he your righteousness, who then shall condemn you? Is he your sanctification, who then shall cast you away? Is he your redemption, who then shall be able to hold you in captivity ?? Is he your peace, who then can disturb you? Is he your mercy seat, who then can call you into judgment?  Is he your throne of grace, who then shall pronounce sentence against you? Is he your discharge and absolution, who then shall dare to implead you? Is it he that is your champion, and the captain of our salvation, who fights for you of whom then you are afraid in the battle? And who is he that shall be able to strive you? Is he your bridegroom, who then shall snatch you from him? Is he your ransom, who will then cast you into prison, or detain you there for the debt? Is he your crown of glory, who then shall reproach you? is he your master and teacher, who then shall correct you ? If he be your judge, who shall oppress you? If he be your reconciliation, who shall be able to bring you into disgrace again with God ? If he be your Mediator, who then shall be powerful enough to set God against you? If he be your advocate and defender, who shall dare to prosecute you? Is he your Immanuel, God with you, who then shall be against you ? Is he your king, who then shall expel you out of his kingdom? Is he your high priest, who then shall hinder your sacrifice and intercession from being accepted? Is he your Saviour, who blesses you, who then shall unbless you? Or who shall make the salvation which he has wrought for you, of no effect? If he save, who shall damn? How can you have a greater present? It is a present greater and more worth, than yourself than all mankind, or than all the world, and all that therein is. It is a present which is even greater than all the sins, miseries and calamities of the whole world ; and which is of sufficient virtue to extinguish and annihilate them all. For Christ is all ours hereby, both as to his divine and human nature. For we having through sin lost the highest treasure, even the highest and everlasting good, which is God himself; the lost treasure God has given us again in Jesus Christ, and so therein has given us himself. Wherefore also he is called Immanuel, Isa, vii. 14. for that in him we have both a God and a brother.

7. See now, beloved Christian, what a great and infinite good you have in Christ, to oppose to all your miseries and calamities in this world. Did you but this once rightly understand, then would no misfortune seem great to you, then would no cross be grievous to you. Because Christ is become to you all; and in him are all things yours; forasmuch as he himself is yours: yours I say, not only as a crucified Christ, but also as a glorified Christ, with all his glory, and all his majesty. " For all things are yours, whether Paul, or Apollos, or Cephas, or the world; whether life or death; whether things present or things to come. All are yours; and you are Christ's ; and Christ is God's."

8. O poor, miserable, reprobated, accursed sinners, as we by nature all are, how came we to be thus favoured and honoured with so high a present! with so noble and transcendent a gift ! Because thou, O Lord Jesus, art to us Jehovah: Yea, thou art
 
Jehovah our righteousness,
A Mediator between God and man,
Our everlasting Priest,
The Christ of God,
A Lamb without spot,
Our propitiatory oblation,
The completion of the law,
?The desire of the patriarchs,
The inspirer of the prophets,
The Master of the apostles~
The doctor of the evangelists.
The light of the confessors,
?The crown of the martyrs,
The praise of all the saints,
The resurrection of the dead,
The first born from the dead,
The glory of the blessed,
The joy of the angels,
The consolation of the mourners,
The righteousness of sinners,
The hope of the afflicted,
The refuge of the miserable,
The entertainer of strangers,
The fellow-traveler of pilgrims,
The way of them that were mistaken,
The help to them that were forsaken,
The strength of the weak,
The health of the sick,
The protector of the simple,
The fortitude of governors,
The reward of the just,
The flaming fire of charity,
The author of filth,
The anchor of hope,
The flower of humility,
The rose of meekness,
The root of all the virtues,
The exemplar of patience,
The enkindling of devotion,
The incense of prayer,
The tree of health,
The fountain of blessedness,
The bread of life,
The head of the church,
The bridegroom of the soul,
The precious pearl,
The rock of salvation,
The living stone,
The heir of all things,
The redemption of the world,
The triumphant conqueror of hell,
The prince of peace,
The mighty Lion of Judah,
The Father of the world to come,
The guide to our heavenly country,
The sun of righteousness,
The morning star,
The inextinguishable light of the celestial Jerusalem,
The brightness of the everlasting glory,
The unspotted mirror,
The splendour of the divine Majesty,
The image of the paternal goodness,
The treasure of wisdom,
The abyss of eternity,
The beginning without beginning,
The word containing all things,
The latitude embracing all things,
The life quickening all things1
The light enlightening all things,
The truth judging all things,
                  The council moderating all things,
The rule directing all things,
                  The love upholding all things, And
The whole comprehension of whatsoever is good.
 
Lo! here is the great and infinite gift, and divine present, which God has bestowed freely upon mortal man, out of the unsearchable depth of mercy, and love past finding out. 
 
CHAP. II.
 
The true Grounds of Consolation which are in Christ to a Christian: And how every one may, and ought to apply the same to himself.
 
 
LUKE  XIX 10 The Son of Man is come to seek and to save that which was lost.
 
1. The first and chief foundation, by which is supported the universality of the remission of sins, and merit of Christ, is the universality of the extent of the divine promises; of which promises, that in the gospel now mentioned is not the least considerable. For if it be certain, that Christ came " to save those that are lost," who can ever doubt, but that he will also seek and save you, if you are of the number of the lost ? It is also recorded in the Acts of the holy apostles, that God " commandeth all men every where to repent; because he hath appointed a day in the which he will judge the world in righteousness." Which argument is full of consolation; and is as if the apostle Paul had said, Christ will judge the world, therefore God commandeth all to repent, that they may escape the dreadful sentence of eternal condemnation. The apostle Peter likewise affirms, that God " is not willing that any should perish. but that all should come to repentance." Which passagcs plainly demonstrate the universal grace of God to extend to you; upon which Manasses, a most heinous sinner, relying, thus prays: " Thou, O Lord, according to thy abundant goodness hast promised repentance forgiveness, not to those who have not sinned against thee, but to sinners, that they may he saved" Whom therefore strive also to imitate. For God by such examples has declared, that he is wi1ling graciously to receive our repentance, and save us that are unworthy, according to his great mercy.

2. Another foundation is the oath, whereby God, that no room might remain for doubting, has confirmed the universal promise of his grace. " As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that he turn from his way and live " (for how can he take delight in the death of a sinner, who is life itself?) "None of the sins that he bath committed, shall be mentioned unto him." Behold! God wills sinners to be converted! And do you doubt, that you, who are a sinner, are by God solicited to conversion ?? And the apostle Paul explaining this oath, says; " This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." But if Christ came into the world to save sinners, you verily are of the number of those for whom he came. Wherefore be of good comfort, and believe.

3. Moreover, that the Lord will not keep up so much as the remembrance of sins, he has no less than thrice promised: First, by the prophet Isaiah, saying', " I, even I, am he, that blotteth out thy transgressions for my own sake, and will not remember thy sins." Secondly, by Jeremiah, he says, " And this shall be the covenant; I will forgive their iniquity, and I will remember their sin no more. " And thirdly, by the prophet Ezekiel, in these words, " But if the wicked will turn from all his sins that he hath committed, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be not be mentioned unto him. " This is the divine act of oblivion, in favour of all returning sinners, and penitent rebels without any particular exception, solemnly declared.

4. But the cause on account of which God promises not to remember sins, is a most sufficient satisfaction and reconciliation. For what is paid, yea, over and above paid, should be altogether buried in oblivion. Now God being once perfectly reconciled and pacified by the most holy sacrifice of Jesus Christ, can no more therefore be angry, nor will he perpetually call sins to remembrance.

5. Furthermore, God repeats this oath in the prophecy of Isaiah, saying, " Look unto me, and be ye saved, all the ends of the earth: I have sworn by myself; the word is gone out of my mouth in righteousness, and shall not return." Which oath, the author of the epistle to the Hebrews declaring, says; ? ?God willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us. Which hope we have as an anchor of the soul, both sure and steadfast." That is, God, by his counsel, or promise, confirmed with an oath, has more than sufficiently sealed and established his gracious wi1l; that so none may be discouraged. And this is the second foundation for our laying claim to the consolation of the gospel.

6.The third foundation is the eternal covenant of grace, which consists in the pardon of sins. " This shall be the covenant; I will put my law in their inward parts, and write it in their hearts; for I will forgive their iniquity, and I wi1l remember their sin no more. " Which covenant, or testament, because confirmed by the death of Christ, is therefore everlasting; according to that of the prophet Isaiah, Neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee. And again, ?I will make an everlasting covenant with you, even the sure mercies of David: (i.e. Christ.) Also Moses speaks thus, " For the Lord thy: God is a merciful God; he will not forsake thee. neither destroy thee, nor forget the covenant of thy fathers, which he sware unto them." And the Psalmist thus; "He will ever be mindful of his covenant, that you might steadfastly believe yourself also to be contained, he has renewed and established it by baptism, which therefore the apostle Peter calls "The answer, (or covenant) of a good conscience towards God;" and therefore Christ himself would be baptized in Jordan, entering with you into this covenant.

7. The fourth foundation is the death of Christ, by which the testament of God was ratified. But if any one should ask of me, for whom he died The apostle Paul shall answer him, that "One died for all."  And the apostle St. John "He is the propitiation- for the sins of the whole world." Likewise John the Baptist, "Behold the Lamb of God, that taketh away the sins of the world." Which the apostle Paul declares in the epistle to the Romans, "As by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life." Where the apostle makes a comparisons of Christ with Adam:  As if he had said, seeing the offence of Adam has made all men sinners, shall not the righteousness of Christ be far more powerful and prevalent? And if sin has abounded, shall not the grace manifested in Christ, much more abound? The same apostle being to shew that the merit of Christ is universal, and extends to all, thus reasons, "For there is one God, and one Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all." But if this is true, it follows, that God will have men to be saved, and to come unto the knowledge of the truth." Because verily Christ gave himself for all. To the same purpose is that which we have in the Epistle to the Colossians: "By Christ he hath reconciled all things to himself; whether they be things in earth, or things in heaven." And that also of the same apostle; "God spared not his own Son, but delivered him up for us all." In which number reckon also yourself, because "God is no respecter of persons." Since therefore Christ did die for sinners, you, who acknowledge yourself to be one of them, must needs have an interest in his death

8.The fifth foundation is an universal call, grounded on the universal merit of Christ, which, as it was exhibited for the sins of the whole world, so it was to be preached to all creatures. Now since Christ declares " I came not to call the righteous, but sinners to repentance," it ensues, that you also, because a sinner. are called. But called to what? to repentance. And why? That you may obtain remission of sins, through faith; according to that of the evangelist Luke; " It behoved that repentance and remission of sins should be preached in the name of Christ, among' all nations.'' And that of the apostle Paul; ??The gospel, which was preached to every creature which is under heaven But to what end was it preached? Surely for no other end, but that thereby faith might be established and perfected; according to that of the same apostle; "How then shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard?" Far be it from us to think, that God calls you in vain, or that he acts not sincerely. Surely God is not an hypocrite; but, as in a most serious affair, he does whatever is required on his part, that we may be prevailed on to embrace the proffered mercy and accept the vocation of his marvelous grace. Hence also he is very wroth with those who make light of his supper and feast. But to these that obey his call through faith, he gives his word of promise full of divine consolation; namely, of eternal life, that is in this order to be attained. " For whosoever believeth in him, shall not perish, but have everlasting life." And he has promised that he will preserve that same faith unto the end; that is, until faith give place to vision even to that beautiful vision which is waited for ; or the salvation of the soul, which is the end of faith.

9. The sixth foundation is the inward testimony of the Holy Spirit aspiring after righteousness in you. and by which you are sealed. This Spirit, without intermission solicits your conscience, shakes off carnal security, incessantly convince; of sins, and sets them before your eyes, moves you to repentance, inwardly, and in your heart calls you; convincing you striving with you, and leaving nothing undone that he may recall you from the by-paths of sin, to the high way of true conversion.. All these things are sometimes so sensibly perceived, that you cannot conceal them, though ever so desirous of doing it. This witness of Christ in you is never silent. And though you stop your ears, yet shall you be compelled to hear him inwardly. But if you are resolved that you will not hearken unto him, you must notwithstanding endure and feel the smart. Whence it plainly ensues, that this internal testimony, namely, that God would have thee to be saved, is beyond all exception; and therefore certain, evident, unmovable, and of unquestionable verity.

10. A seventh foundation is, the examples of sinners, whom God upon their conversion has received into favour. Surely "there is none righteous, no not one;" and not only David, Manasses, Peter, Paul, Mary Magdalene, and Zaccheus ; but all of us are " sinners, and have come short of the glory of God ; there is none in. innocent in his sight." Whatever favour God shews to one, the same he vouchsafes to all others; because " God is no respecter of persons." With him one is no better than another, and therefore all are justified of his free favour, without any merit of our own, standing all in need of pardon for sin : For " if thou, Lord, shouldest mark iniquities, O Lord, who shall stand?" And if thou enterest into judgment, " in thy sight shall no man living be justified.''

11 . Eighthly, the merit of Christ is not only sufficient, but even more than sufficient for the sins of all men, how great and heinous soever. And what folly and ignorance would it be in any, to except himself out of the number of those that are to be saved, and not to lay claim to that price. which is not only equal to, but also greater than the sins of the whole world? For, are you not a man? Do you not live in the world, that the saying of our Saviour, The Son of Man is not come to destroy men's lives, but to save them," should not extend to you? Also that of the apostle Paul, " God was in Christ reconciling the world to himself." And that of the apostle John, " He (Christ) is the propitiation for the sins of the whole world;" that is, of every individual man.
    12. A ninth foundation is, because the merit of Christ is an infinite satisfaction, beyond all number, measure and end, and that because of the person suffering, who is both God and man. Why do you therefore determine the number, measure, and bounds of so great a merit, so as to exclude yourself from it, and to deem that your sins are not therein comprehended? For, since such is the power, efficacy, and extent of that merit, that it would still be the greatest, though every man were guilty of the sins of the whole world; and as many men as there are, there were so many mortals drowned in sin; God forbid that any man should refuse to claim a right in it. This surely is that depth of the sea into which God has cast all our sins. Hence is that of the Psalmist, " For as the heaven is high above the earth so great is his mercy towards them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us." This is that eternal redemption, of which mention is made by the author of the epistle to the Hebrews. This, in line, is what is said by the apostle Paul to the Romans; " It is God that justifieth : Who is he that condemneth? It is Christ that died."

13. Tenthly, the obedience of Christ is perfect; because he fulfilled the will and law of his Father in all things, thereby to give satisfaction for the disobedience of every man. But if the sin and transgression of any one man were not expiated, then surely, neither were his obedience perfect and the disobedience of Adam had been more effectual to condemnation , than the obedience of Christ to justification. The contrary of which the apostle in express words affirms. What reason is there then that any should exclude himself from this most perfect obedience, and assert his own interest there-in? Let us rather persuade ourselves, that Christ for this very end humbled himself " and became obedient unto death, even the death of the cross;" that is, unto an accursed death, " that he might redeem those who
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 of death, are restored to life again, death itself being destroyed at last. By his pains and torments is purchased for us eternal pleasure in heaven: by his grief & and sorrows, joys celestial without end. And by this most tremendous and wonderful work of God, though foolish and even ridiculous in the eye of the world, has he been pleased to confound the wisdom of the world, and by the foolishness of God, has he manifested a wisdom altogether unfathomable to the eye of men.

7. In Christ crucified appear farther the brightest and fairest pattern of patience and meekness that ever was seen. So far was he from revenging the injuries done him, that he made intercession to his Father for his revilers, yea, even laid down his life for the sins of those who were the authors of taking it away: Not here to insist upon his most astonishing humility, wherein he was so eminent, that he readily underwent the most ignominious death of the cross. Thus is the death and passion of Christ become to a faithful soul a redemption from hell an inlet into paradise, a complete reconciliation with God, a victory over the devil, that great enemy of souls, a full satisfaction for sins, and in one word, an entire reparation of that original righteousness which was lost and ruined in the fall.

8. By all which it sufficiently appears to a Christian soul, that Christ crucified is a book. of life indeed, teaching nothing but eternal and infallible truths of God. Let us then silently sit down at the feet of our crucified Lord, who as the great Teacher of souls, and book of life itself will not neglect to instill into an humble heart, the lesson of a living faith, and of a holy life attending it; if else we desire to be not dead, but living members of his spiritual body, and by being planted in his life and death, bring forth also suitable fruits of righteousness.
 
 
 
 
 
CHAP. XX.
 
of the Power and Necessity  of Prayer in these Divine Contemplations
 
SONG of Somolon iii 2 I sought him whom my soul loveth.
 
 
1. SEEING the true knowledge of God, and Christ crucified, is not to be attained, unless we our keep constantly fixed upon the book of the innocent and holy life of Jesus Christ our Lord; and since in order to this, a devout, humble, fervent, and earnest prayer be required ; it is therefore highly necessary to make some fuller inquiry into the nature of prayer which does not so much consist in an utterance of fine words, as in a mediation or sweet intercourse of the heart with God, and in a lifting up of the soul, and o' all her faculties and powers to the same. As it is impossible to find God without prayer; so prayer is the ordinary means appointed for seeking and finding him. And as it falls under a three-fold denomination, it being either oral, internal, or supernatural; (according to that of St. Paul: "I will pray with the spirit, and I will pray with the understanding also;")  so we are now to consider every one in particular.

2. Oral prayer is a humble address to God and an; external exercise, using the soul gradually to the internal prayer, and leading a man into the interior recesses of his own heart; especially if the words outwardly uttered, by an attentive application of the mind, he well pondered, mused, and meditated upon This proves often a means to approach spirit and soul so nigh to God, as in filial confidence, to entertain a sweet conference with him our heavenly Father.

3. Internal prayer is offered up without intermission, by the spirit and mind, onto God in faith, according to that of our Saviour: " The true worshippers shall worship the Father in spirit and in truth. " And that of David " Let the meditation of my hearts, (says he), be ever before thee." And again: "I communed with mine own heart, and my spirit made diligent the search." Whereby, says St. Paul, speaking of the Spirit of adoption, we cry Abba, Father.  And by this internal prayer, we are led on gradually to that which is supernatural; and according to Taulerus, "Consists in a true union with God by faith; when our created spirit dissolves, as it were, and sinks away in the uncreated Spirit of God; and then al is transacted in a moment, whatever in words or deeds hath been done and declared by all the saints from the beginning of the world." And for that reason is this supernatural prayer unspeakably more excellent than that which is external chiefly. For therein the soul is by true faith so replenished with divine love that it can think of nothing else but of God only. Or if perhaps another thought should slide unawares into the heart, it proves an occasion of greet grief and trouble of mind, and the soul cannot be at case, till that intruding thought be timed out again.

4. A soul once arrived at this happy state, gives little or no employment to the tongue: it is silent to the Lord: it pants after, and thirsts for God : it longs, yea, even faints for him: it loves him only, rests in him alone, disregarding and not minding the world, nor any worldly affairs Whence it is still more and filled and possessed with an experimental savoury knowledge of God, with love and joy to such a degree, as no tongue is able to express.  For whatever the soul then perceives, is beyond all possibility of being explained by words.  Insomuch that if one should ask a soul wrapped up in these sublime contemplations, what she thinks on, or what she perceives?  She would certainly answer: a good that is above all good.  What seest thou?  A perfection of beauty transcending all created forms.  What feelest thou? A joy surpassing all joys.  What dost thou taste? The inexpressible delights of love.  Nay, such a one would tell you, that all the words that could possibly be framed, were but a shadow, and came infinitely short of the comprehensiveness of what was inwardly felt and sweetly suffered; nothing but the actual sense and perception itself, being capable to give us a sound impression of it.  This is the voice of the eternal world, and its discourse with a loving soul; according to that of the Lord: "He that loveth me, I will manifest myself unto him." To conclude whatever here is felt, whatever here is seen, is above nature.  Here voices are heard, and words that are unspeakable, nor is it possible for a man to utter them.  And this is called intellectual and mental speech.

5. This is the school wherein the soul learns to know God aright, and, as it were, to taste him. Whilst she knows him, she loves him; and whilst she loves him, she affectionately longs for a total enjoyment of him. For this is a most certain sign and property of love; to desire wholly to possess the object. beloved, to be intimately united with, and altogether transformed into it. But if it chances to fall out (as often it does) that the soul perceives herself to be touched as with, some endearing glance, though lasting but for a moment; then verily she most earnestly endeavours to recall, if possible, and longer to retain this beam of heavenly joy, which darts forth upon her, and to recover this divine taste which so lovingly affected her: and all this she wishes, in order to be the more inseparably united to her beloved. From this affectionate desire springs up both mental and oral prayer; the soul being fully convinced that these heavenly pleasures and divine visitations are not to be attained but by fervent prayer only. And in all this a most wonderful wisdom of God appears, whereby every thing is managed in order and harmony, and the soul by a gradual ascent led up to the enjoyment of the greatest good. Thus none is permitted to attain to mental prayer, but he who begins with that which is vocal and endeavours to blow up the coals of secret internal prayer by some external act and exercise.  Again: none must have an access to the supernatural prayer, or to an union with the sublimest and most delightful good, but by mental prayer But these things can only be known by experimental perception, not be be expressed by words.  And this is the true cause, why God so strictly, so frequently and earnestly enjoins prayer: because it is a sacred pledge and bond by which God draws up to himself, and by elevating us into his immediate presence, detains us there a while, and unites us, as it were, to our first original and divine pedigree which we lost by our heinous apostasy from so endless a good.  If this prayer beings to languish at any time, then we lose by little and little, the sweet remembrance of God and deprive ourselves of all the unspeakable benefits that are wont to result from his most comfortable presence.

6. If therefore you would rightly pray. See you do it not with a half, or divided, but with a whole and entire heart. But this is not to be attained, but by frequent exercise and a continual and unwearied diligence.  Without this, you are never like to reap the fruits of prayer.  On the contrary, as often as you give attendance to any external work, take care you set not your heart upon it.  If you eat, drink, or attend any other outward affair incident to human life, see that you bestow not yourself, that is, your whole heart upon it.  Do it as if you did it not. For your heart is to rest entirely in God, and closely to adhere to him by mental and internal prayer; which cannot be done except it be set free from the tiresome encumbrances of the world.  The more you offer yourself up to the Lord by prayer, the greater will be your illumination.  And again: the more knowledge of God is enlarged upon your mind; the more endearing will be your sense and perception of the highest good, the more ardent also, the more tender and affectionate will be your love to the Lord; and in fine, the more capable will you be of enjoying him.  Your soul being thus disposed, shall in a supernatural manner taste of happiness so high and transcendent, as infinity exceeds all the words and expressions of men.

7. Of this threefold prayer, Jesus Christ himself has set us a pattern most bright and perfect, from whom we may learn the nature and method of it, if we do but attentively consider his manner of praying recorded in history. For we find that he often continued whole days and nights in prayer to God, praying with all fervency from the very bottom of his soul, and in prayer triumphing and rejoicing in spirit. He has therefore both by words and actions, or example, taught us how to pray, leaving us a pattern to follow after, and commanding us to " watch and to pray, that we enter not into temptation." He recommends to us also most frequently the duty of prayer thereby to testify that nothing was more p1easing, nothing more acceptable to him than our prayer, having it enjoined for no other reason, than to let us see, how entirely he loved us, and how desirous he was, that by prayer we should he made partaker of the greatest and most precious good.

8. But lest we should pretend, that so noble an effect as results from a due performance of prayer was not attainable by us, the Lord does not think it enough to have said, ask; but encourages us also with a promise annexed: And ye shall receive, that your joy may be full; exciting us moreover to prayer by his own example, seeing the most exquisite sufferings did not extinguish in him, but rather blow up more the ardour of his devotion: " For being in agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood falling down to the ground." Set therefore this mirror of prayer before your eyes, and learn to persevere therein.  Whenever you begin to grow faint and weak in praying, turn but seriously the eyes of your Lord upon your Lord Christ, who prayed not for himself, or upon his own account, but for you and upon your account, and so sanctified your prayer, blessed it, and added life and efficacy thereto.  Him therefore behold, who though he was true God, and consequently in actual possession of all things; yet as he was man, he obtained fro you of his heavenly Father, all things by prayer.  And hence was his whole life a continual and uninterrupted prayer, and a perpetual longing to do the will of God:  which therefore he finished also praying on the cross.

9.If therefore your Lord and Saviour prayed so fervently on your account, and was heard; then surely he will not suffer your prayers to be poured forth in vain. Did he procure all things for you by prayer, think you then, that without it, you can obtain any the least blessing?  And it is as plain, that without divine grace, without light, without knowledge, and in fine, without faith, not one can be saved; it is no less plain, that these and all other heavenly graces, in no otherwise can be attained to but by prayer only.  It is the Lord you must entreat by fervent prayer, to obtain from him only, faith, live, hope, humility, patience, the Holy Spirit, together with the whole train of gospel virtues, which he alone is able to bestow and to strengthen in your soul.  It is he alone that infuses them into the heart.  But as he that has them not, cannot give them; so the Lord, whose gift they are, will not give them, without being asked.
10. Now if you are truly desirous to pour out your soul before the Lord in fervency of spirit; believe me, there is not a more ready and effectual means conducing thereto, than with the eyes of your mind to behold the mirror of the most meek and most humble life of Christ:  To keep, I say, your eyes attentively fixed upon the poverty, the reproach and contempt, the griefs and sorrows, and the most ignominious death of your blessed Saviour.  Into this book of prayer, if you diligently look, you will perceive your heart and mind t become inflamed with most affectionate and ardent desires.  And through the devil and the flesh shall not cease to assault you with temptations on all hands, whilst you continue faithful in these holy exercises; yet by means of devout prayer, shall they be subdued at last.  Nor is only prayer excited and stirred up by the contemplation of Christ crucified, but the heart is also cleansed withal; without which purification of the heart by faith, our prayers will prove altogether ineffectual in the sight of God:  Whereas, after a sincere application to the Lord by prayer, the Spirit of God visits the heart with his gracious presence, as he descended upon the apostles, even when they were with one accord praying at Pentecost.

11.What concerns particularly the temptations that are wont to attend the duty of prayer, you will behave yourself under them as the Lord himself did; who in the midst of the agony he suffered on Mount Olivet, prayed the more earnestly.  Thus shall your prayer prove at last victorious over all your enemies.  By prayer the Lord manifests himself to his children.  By prayer we learn to practise true humility: for it is by prayer the highest is united to the lowest; the most high God to the most humble heart. And this humility is the very inlet, whereby plenty of divine grace is infused into the soul.  This grace, the more it humbles a man, the more grace itself gets in the soul.  And again:  the more a soul is enriched with grace, the more does she improve in humility.

12. The most considerable temptation and obstruction in prayer, seems to be, when God withdraws the grace of a fervent and lively devotion. And yet in this case it is, that we ought to stir up ourselves the more carefully to prayer and supplication. For though indeed a prayer poured forth with a spirit of power and fervency be acceptable to God; yet is that which climbs up the throne of grace in affliction, temptation, spiritual dryness, and brokenness of soul, still more pleasing in his sight. For as the heart of a father is sooner softened into tenderness and commiseration, by the broken sighs and trembling words of a sick and languishing child than by the strong voice and more ready utterance of one in perfect health; so is the secret affliction, and, earnest, though weak effort of a soul truly affected with a sense of her weakness in faith, of her poverty in spirit, and of her want of spiritual life and comfort, by far more acceptable to our infinitely merciful Father, than the more vigorous petitions of a soul raised by a sense of faith, and abounding in consolation. Hold out patiently in these spiritual straits, and depend upon it, that the Lord in his own time will certainly restore unto thee the joy of thy salvation.
 
FINIS