Since Christ, and faith in him are denied, and almost wholly extirpated by an ungodly life, what shall his doctrine profit us? For his doctrine, with the Word and Sacraments, is delivered to us for no other end, than that it be inwardly digested, and converted, as it were, into our very life and spirit. As from a good seed springs up good fruit, so from the Word and Sacraments should spring up within us the noble life of regeneration, or the new birth; the new, holy, and spiritual man; or, to speak all in one word, a true and real Christian. For he that is a Christian, must needs be born again of the Spirit, the Word, and the Sacraments, and believe and live in Christ, as in the primary principle of the life of grace. As certainly as a child is begotten by his father, so truly must the Christian be begotten of God and of Christ, through faith. James 1:18; 1 Peter 1:23; John 3:3, 5; Titus 3:5.
2. When, therefore, we do not resolve to strive against the depraved bent of our flesh, and to digest the doctrine of Christ into our life and nature; nay, when we contradict the Christian doctrine by an anti-Christian life, by irreligion and profaneness; is it not plain that we are not begotten of God, nor born of Christ? What will Christ's doctrine profit us, when we are sure that our life does not correspond with it at all? Will our vain boasts of the light of the Gospel do any good, when we evidently walk in darkness? It is on this account that the light deservedly retires from us, and the world begins to be overspread with darkness and false doctrines, with errors and with seducing spirits. And that we might beware of these, our blessed Saviour hath left us this warning: “While ye have the light, walk in the light, lest darkness come upon you” (John 12:35); that is, lest ye be led away into all kinds of errors and delusions, into blindness and hardness of heart, into darkness and prejudices, which indispose the mind for the very reception of the light of the Gospel. This was the case with Pharaoh, the Jews, and also of Julian the Apostate; who, being in the end convicted by the reproaches of his own conscience, exclaimed openly, and to his own confusion, that Christ both lived and reigned, and was both Lord and God; saying, “Thou hast overcome, O Galilean; thou hast overcome.” It would have been better for him to have said, “Lord, have mercy upon me!” But, alas! this was entirely out of his reach, in consequence of the hardness of his heart, contracted by an uninterrupted course of sinning, and by having rejected and despised the mercy of Christ.
3. This hardness of heart, is that [pg 130] terrible darkness which, in the end, overtakes all such as refuse to walk in the light whilst they have it. It is the just punishment inflicted on those that blaspheme the truth, as Pharaoh did, when he asked: “Who is the Lord, that I should obey his voice, to let Israel go? I know not the Lord.” Exodus 5:2. Therefore it was but just that he should the more grievously feel the overruling power of God, by being made an example to the whole world, and a lasting monument of the indignation of the Lord, and of the weakness of men who vainly presume to oppose him.
4. In like manner were the Jews of old struck with blindness and hardness of heart, when they refused to hearken to the voice of the Lord, having been warned by Moses long before, that this would certainly come to pass. “The Lord,” says he, “shall smite thee with madness, and blindness, and astonishment of heart.” Deut. 28:28. This actually did befall them, as may be seen, Isaiah, chap. 6:9-12. Whereby it is manifest, that such hardness of heart is the most righteous punishment of unbelief, of contempt of God, and the heavenly truth declared by him; according to the words of St. Paul: “With all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause, God shall send them strong delusion, that they should believe a lie.” 2 Thess. 2:10, 11. Whence it plainly appears, why God is used to strike men with such terrible blindness and hardness of heart; namely, because they “receive not the love of the truth.”
5. And, indeed, the man from whom God takes away his offered grace, is surely most wretched and miserable; neither can he of himself at any time return into the right way. As a proof of this, we have the examples of Pharaoh and Julian. He from whom the Lord removes his light, must of necessity live in darkness. God removes it, however, from those only who refuse to walk in it; neither does he take his grace from any, but from those that boldly reject it.
6. It is in this sense that the words of St. Paul are to be taken: “ ‘I will have mercy (saith he) on whom I will have mercy.’ Therefore hath he mercy on whom he will have mercy; and whom he will he hardeneth.” Rom. 9:15, 18. But truly the Lord hath pity on all them who freely receive his mercy; as, on the contrary, he hardeneth those that reject and blaspheme the offer of his grace. And it is this wilful resistance for which St. Paul reproves the Jews: “It was necessary,” says he, “that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” “And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life, believed” (Acts 13:46, 48): that is, as many as did not resist and obstinately cast away the word of grace, as the means of faith. It was because the Jews were guilty of this, that they could not believe: for the Lord hath not ordained any one to eternal salvation, who disdainfully rejects his word, and proves disobedient to the offer of his grace.
7. The ordination to life eternal, or the election of grace (Rom. 11:5), is fully brought to pass in Jesus Christ, with this promise annexed, that God [pg 131] offers his grace to all by the Gospel; those who receive it are ordained to eternal life; and whosoever reject it thereby “judge themselves unworthy of eternal life,” as St. Paul expresses it. That is, by their own fault they make themselves unworthy of that blessing, and debar themselves from that universal grace which is displayed in the Gospel; and so putting their own names out of the book of life, which is Christ, they resist the good work of God by their own contumacy, and, consequently, cannot obtain that true saving faith, which the Word begets.
8. And here let us not deceive ourselves, by vainly supposing that they only reject the word of God, who do not outwardly embrace the faith and doctrine of Christ (such as Mahometans and Jews); and that those who profess the Christian faith, and adhere to the doctrine of the Gospel, cannot possibly be deemed wilful despisers of the offer of mercy. Certain it is, that all who will not follow the footsteps of Christ, nor take his life upon them, nor walk in the light, fall under this heavy charge. And for this cause God is moved to take from them the light of his word, and of pure doctrine. “I,” saith Christ, “am the light of the world: he that followeth me, shall not walk in darkness, but shall have the light of life.” John 8:12.
9. Hence we learn that whoever follows the example of Christ, and lives his life, shall be in no danger of being misled by any delusion and error. He shall also escape that blindness and hardness of heart, which an empty confessor of the Christian faith draws upon himself. Consider here, on the one hand, the many proud, noble, learned, ingenious, and mighty men of this world; and, on the other, the errors, blindness, and delusions, into which they are plunged. Truly, those delusions arise from no other source, than because men do not live in Christ, but are averse to the imitation of his holy life; and therefore cannot have the light of life.
10. From the same source also proceed those “workings of Satan,” and those “strong delusions,” together with all the “lying wonders” mentioned by St. Paul (2 Thess. 2:9-11), and which more and more increase upon us, because the world is not willing to follow Christ, and by this means, to be preserved from delusion and error. “For what communion hath light with darkness? and what concord (therefore) hath Christ with Belial?” 2 Cor. 6:14, 15. That is to say, Purity of doctrine, and divine knowledge, cannot remain with those that live in the devil, in darkness, in pride, in covetousness, and filthy pleasure. How should the pure doctrine dwell with those who exhibit impurity of life and manners? Nothing, certainly, can be more irreconcilable, than purity of doctrine and an impure life.
11. If, therefore, we would preserve pure doctrine, we must be wholly changed in our minds, and have no part with the world, and with unchristian actions. We must “awake” (Eph. 5:14) from the lethargy of sin, and shake off the works of darkness, that so Christ may enlighten us again with the light of true faith. Whence it is plain, that whosoever does not follow the footsteps of Christ, nor imitate him in his love, humility, meekness, patience, and obedience, he must necessarily be deceived, and stray from the knowledge of God; since he does not walk in the way which leads to truth.
[pg 132]12. On the contrary, if we but lived in Christ, if we walked in his love and humility, and directed all our endeavors and studies purely to this one object, that the flesh be mortified, and the life of Christ raised within us; that through him we might overcome ourselves, and triumph over the flesh, the world, and the devil; if this were but once effected, there would then remain very little contention and strife about the doctrine, and heresies would of themselves fall to the ground.
13. We have an example of most strange delusion in Ahab, who, on account of his wicked and tyrannical life, was seduced by four hundred false prophets. 1 Kings 22. It was by their encouragement that he undertook that fatal expedition against the Syrians, in contempt of the true prophet Micaiah, who positively foretold his death in that battle. But being led by a false light, he rejected the truth, and gave credit to lying prophets, who prophesied nothing but peace and prosperity to him. Hence the justice of God met him, according to the word of the true prophet, and by due desert the dogs licked his blood.
14. In this is verified the word of St. Paul: “The god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ should shine unto them.” 2 Cor. 4:4. And is not the same judgment threatened against all hypocrites, who boast of Christ and his doctrine, but deny him in their life and actions? For thus saith the Lord through the prophet: “Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me; therefore the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.” Isa. 29:13, 14. Concerning the prophets in particular, the Lord has plainly declared, that he has “covered the prophets, the rulers, and seers.” Hence the vision shall become as a “sealed book,” etc. Verse 10, 11. And as for the Jews themselves, the apostle has told us, that there is a “vail upon their heart,” preventing their eyes from beholding the true Messiah; which, however, shall be “taken away when they turn to the Lord.” 2 Cor. 3:15, 16.
It is very necessary, that the purity of doctrine, and the truth of the holy Christian faith, should be maintained and defended against all false teachers. For this we have the example of the holy prophets, who, with great zeal, preached against false and idolatrous prophets under the old law; [pg 133] of the Son of God, who sharply disputed against the Pharisees and scribes at Jerusalem; of St. John, the Evangelist, who wrote his Gospel against the heretical Ebionites and Cerinthus, and the Revelation (chap. 2:6, 15), against the false church of the Nicolaitans and others.
2. Thus, too, St. Paul vigorously defended the doctrine of justification by faith (Rom. 3:20, etc.), of good works (2 Cor. 9:8, etc.), of the resurrection of the dead (1 Cor. 15:1, etc.), of Christian liberty (1 Cor. 9; 10—Gal. 5:1, etc.), etc., against certain false apostles who had intruded into the Church. We have, further, the example of the holy bishops and fathers of the primitive church, who, following the example set them by the apostles, strenuously opposed in their public controversial writings, the Pagan superstitions, and the heresies of those times. Nay, for the same purpose General Councils were gathered by the Christian emperors, who condemned the chief heretics that infested the church at that time; such as the Arians, Macedonians, Nestorians, and Eutychians; not to mention the example of Martin Luther, by whose polemical books and writings, the papacy, and other sects, have in these latter days been successfully assailed.
3. It remains, therefore, that preaching, writing, and disputation against heretics, must be continued, to the preserving of the purity of doctrine, and of true religion. For this reason, the apostle will also have “a bishop to be able both to exhort and convince the gainsayers.” Titus 1:9. Though this in itself is both lawful and commendable, yet it has so fallen out by the abuse of it, that disputations and controversies are increased to such an extent in these days, that the Christian life, true repentance, love, and godliness, are, as it were forgotten; as if the sum and substance of the Christian religion consisted in arguing, and writing books of controversy, rather than in that unfeigned holiness of life, and purity of manners, which the Gospel requires.
4. For consider the examples of the holy Prophets and Apostles, as also of the Son of God himself. They did not barely dispute against false prophets and apostles, and the superstitions maintained by them; but also with great zeal and vigor exhorted to true repentance, and a holy life. Their sermons were accompanied with power and energy; and they made it appear, that by wickedness and impenitence, true religion and worship were destroyed, the Church laid waste, and kingdoms and countries visited with the plague, war, and famine. And all this exactly came to pass even as they said. Of this complexion is that declaration of the Prophet, where he denounces to the Jews, “that because the vineyard of the Lord did not bring forth grapes, but wild grapes, the Lord had decreed to lay it waste.” Isaiah 5:4, 6. Whence it appears, that impiety is the cause, why God takes away his Word from us. And does not the Lord speak to the same effect, in the words recorded by St. John? “Walk while ye have the light, lest darkness come upon you.” John 12:35. But what is it to walk in the light, except it be to imitate Christ in his life, and to have the same mind which was in him? And what does the Lord intimate by the “darkness coming upon us,” but the loss of the Gospel, and of the purity of the Christian doctrine? All this may abundantly convince us, that without repentance and holiness of life, no soul can be illuminated [pg 134] with the saving light of the Gospel. For the Holy Ghost, who is the true enlightener of hearts, flees from the ungodly, and chooses holy souls only, to make them friends of God. And if the beginning of wisdom is the fear of God (Ps. 111:10), who can doubt that impiety and carnal security are the beginning of folly, ignorance, and blindness?
5. The true knowledge of Christ, and profession of his doctrine, consist not in words only, but in deeds and a holy life, as St. Paul says: “They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.” Titus 1:16. And again; “They have a form of godliness, but deny the power thereof.” 2 Tim. 3:5. By this we are taught, that Christ and his Gospel are denied by a wicked life, as well as by words; and that he has not the true knowledge of Christ, who puts it not into practice. A man who never tasted in his heart the humility, meekness, patience, and love of Christ, cannot know Christ himself; and, consequently, in the time of trouble, cannot freely confess him. Whoever confesses the doctrine of Christ, and rejects him in his life, confesses him only in part; and whoever preaches the doctrine of Christ without his life, preaches Christ only in part. The world abounds with books of controversy, written in defence of the doctrine, but very few living books are extant concerning a Christian life. Now what is doctrine without life, but a tree without fruit? Or how should he follow the doctrine of Christ, who refuses to follow him in his life? For the sum and substance of the doctrine of Jesus Christ is “charity, out of a pure heart, and of a good conscience, and of faith unfeigned.” 1 Tim. 1:5. But we live in an age, wherein there is so vast a number of disputants and reasoners in matters of doctrine, that one would think they had nothing more at heart than the promotion of religion and piety: whereas, upon a closer search, they are found to be inwardly full of malice and pride, envy and avarice. For this reason the apostle hath joined together faith and love, when he commands us to “hold fast the form of sound words.” 2 Tim. 1:13. Life and doctrine, as he intends to show, must go hand in hand together, and never be put asunder in the great work of salvation.
6. Though we do not in the slightest degree affirm, that by our own efforts and piety, eternal life is obtained (for “we are kept by the power of God through faith unto salvation,” 1 Pet. 1:5): yet it is certain, that by an ungodly life, the Spirit of God, with all his gifts, is banished; amongst which gifts, faith, knowledge, understanding, and wisdom, are not the least. Therefore it follows again, that without a holy life, purity of doctrine cannot be preserved; and that the wicked who will not follow Christ in his life, cannot be enlightened with the true light of the Gospel. On the contrary, those that walk in the light, that is, who persevere in the blessed footsteps of Christ, are illuminated by the true light (John 1:9), which is Christ, and are hereby preserved from the danger of delusions and errors. To this effect, that holy and enlightened writer, Tauler, has said: “As soon as a man dedicates and yields himself up to God, and denies his own will and flesh, then immediately the good Spirit of God begins to illuminate him, and to endue him with solid and sound knowledge; because this man truly keeps in his [pg 135] heart the true spiritual sabbath, and rests from all sinful lusts, and from his own will and works.” This sentence is to be understood of the state after conversion, and of daily illumination and growth in divine gifts and graces.
7. Not without cause, then, doth the Lord say, “I am the way, and the truth, and the life.” John 14:6. He calls himself the way, as showing the way unto us. And how did he show it? Truly, not in his doctrine only, but also in his most holy life. This life of our blessed Redeemer consisted in a true and unfeigned devotedness to God, leading us in the way to truth and to life, as the substance of our whole religion, and the summary of all the commandments of God. This book of life contains in it many great and arduous lessons, to learn which were sufficient to take up our whole time. Here is inculcated the exercise of true repentance, and of that living practical faith which attends it; here the practice of love, hope, meekness, patience, and humility, are to be studied; here the duty of prayer, and of the fear of God, is explained: all which taken together, make up the whole life of Christ, set us as a pattern to follow. This is that “strait gate,” and that “narrow way,” which few can find. Matt. 7:14. This is the book of life, which but few read, though all things are comprised in it which a Christian ought to know and to practise; so that we shall need no other book in order to our eternal salvation. Here is the reason why also the Holy Scripture is contained in a few books, that it might appear that Christianity does not consist in a multitude of volumes, but in a living faith, and in a serious imitation of Christ. For the wise man says: “Of making many books there is no end; and much study is a weariness of the flesh.” Wherefore, let us hear the conclusion of the whole matter: “Fear God, and keep his commandments.” Eccles. 12:12, 13.
8. We are told in the parable, that the devil, when men are asleep, cometh and soweth tares among the wheat, and goeth his way. Matt. 13:25. This teaches us, that when men lay aside the works of repentance, and indulge themselves in the sleep of sin, of carnal security, of love of the world, and of temporal care and concerns; then the devil gradually scatters his seed of false doctrine in the field of pride (Gen. 3:5): whence arise various sects, schisms, and heresies. For by the sin of pride both angels and men lost the true light with which they were at first endued. Pride is the original source of all delusions and errors, which have been most unhappily brought into the world. If Satan, and Adam, the first man, had continued in a state of humility, as did Christ when he conversed among men, then never had any error or temptation invaded this world. But now there is no other means for our recovery left, except that which is taught by St. Paul: “Awake, thou that sleepest, and Christ shall give thee light” (Eph. 5:14): convincing us thereby, that no man can be divinely enlightened, who has not shaken off his sinful lethargy; that is, his carnal security, profaneness, and impiety. The same is attested by St. Peter: “Repent, and ye shall receive the gift of the Holy Ghost” (Acts 2:38); and by the Lord himself, in that saying: “The world cannot receive the Spirit of truth, because it seeth him not, neither knoweth him.” John 14:17. And what is the world, but a life passed without God?
[pg 136]9. Again, when the Lord says: “By their fruits ye shall know them” (Matt. 7:20); does he not signify the fruits of a good and holy life, as the proper marks whereby true and false Christians may be discerned? A naked, empty profession of the Christian faith, will be no safe foundation upon which to rely. Any false Christian may cover himself with the sheep's clothing of a verbal profession of the Christian faith; when inwardly and in his heart he is anything but a true Christian. However, be the lives of the professors of Christianity ever so vain and wicked, it does not follow hence, that the whole doctrine is also false and corrupted, as some would insinuate, vainly condemning our doctrine on account of the wickedness of some of its professed adherents. If this were true, the doctrine of Christ and of his apostles would not escape the charge of error and falsehood; because even in their days many impious characters intruded into the church, and made a fair profession of the Christian faith. A profane life is no sufficient proof of false doctrine in general, though it may give us an insight into the individual himself, whether he be a true or a false Christian. Truly, he cannot believe aright, who leads a life opposed to the nature and properties of a divine faith. Such a man is no more a believer, or a Christian, than a dead body is a man. As many, therefore, as are of the number of such corrupt and unfruitful trees, are fit for nothing but to be hewn down and cast into the fire. Matt. 7:19.
10. In order to understand this the better, we ought to inquire into the nature of a sound and saving faith, and the peculiar properties that attend it. And in the first place, a true, saving faith, works by love. Gal. 5:6. By faith man is made “a new creature” (Gal. 6:15); he is thereby born again, and united with God. By faith, “Christ dwells” and operates “in his heart.” Eph. 3:17. By faith the whole kingdom of God is established in the soul, and the divine Spirit “purifies and enlightens the heart.” Acts 15:9. And truly, the Scripture copiously sets forth these and similar properties that accompany true faith. Thus the apostle says: “He that is joined unto the Lord (by faith) is one spirit.” 1 Cor. 6:17. And what is it to be one spirit with Christ, but to have the same mind, the same heart and will, which are in him? And this oneness of spirit must needs suppose that new, holy, and heavenly life of Christ which is to be raised within us. To the same purpose it is said: “If any man be in Christ, he is a new creature” (2 Cor. 5:17); where to be in Christ, is not only to believe in him, but also to live in him. Again, “I will betroth thee unto me forever; I will even betroth thee to me in faithfulness.” Hos. 2:19, 20. This sentence can signify no less, than that a man by faith is wholly and spiritually united to Christ: so that where faith is, there Christ is; where Christ is, there a holy life abides in man; where the life of Christ is, there also is his love; and where love is, there is God himself, who “is love” (1 John 4:8), and there is also the Holy Ghost. And in this divine order all these heavenly transactions combine; even as the head is one with the members, and as the cause is linked with the effect. And this connection of faith and life, St. Peter admirably enforces, when he bids us to “give all diligence to add to faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to [pg 137] patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity.” “For if these things,” says he, “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 things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.” 2 Pet. 1:5-9. Here the apostle evidently declares, that in whomsoever this union of faith and of life is not to be found, he is destitute of all saving knowledge of Christ, and walks in darkness. For it is the property of true faith to change a man wholly, to renew, and to quicken him in Christ; so that henceforth man may live and dwell in Christ, and Christ again may live and dwell in man.
In this apostolical sentence is contained a brief description of a Christian's life, and of the main study about which he is employed, namely, the study of godliness, or of Christian piety, which comprehends in it the whole train of Christian virtues. The apostle makes use of two motives to recommend this heavenly study, and the constant practice of it. First, says he, “Godliness is profitable unto all things.” Godliness is of most admirable service, as soon as our words and actions are influenced by it. It renders the whole life acceptable to God, and useful to our neighbor. The second motive is, because godliness is accompanied with a gracious reward both in this life, as appears from the examples of Joseph, of Daniel, and of others, as well as in that which is to come; where we shall reap without ceasing, provided we do not faint while we dwell here. Gal. 6:9. For our better encouragement in the practice of piety, let us endeavor to keep in remembrance the following rules and considerations.
I. If thou even canst not live up to that degree of holiness which the word of God requires, and which thou thyself desirest, yet thou must never cease ardently to wish for it; for such holy breathings are always acceptable to God. God does not so much regard the outward action of a man, as the heart whence the action proceeds. But after all, never neglect to crucify thy flesh, and never permit it to rule over thee.
II. In all that thou thinkest and doest, be careful to preserve the purity of thy heart. Set a watch over it, lest thou be defiled with proud thoughts, words, or actions; with wrath, or other such works of the flesh, and of the devil. Sin opens the door to the devil, and shuts the heart against God.
III. Study continually to maintain the Christian liberty of thy soul, and [pg 138] do not suffer thyself to be enslaved, or brought into bondage, by any inordinate love of the creature, or of the things of this world, whose lord and master thou oughtest to be. Consider the value of thy soul, which certainly is of a more noble nature than this present perishing world. Why shouldest thou degrade it so far, as to subject it to the frail, base, and frivolous things of this life?
IV. Beware of the care and sorrow of this world, because it worketh death. 2 Cor. 7:10. As worldly sorrow begetteth death, so godly sorrow begetteth life, and lays up an eternal treasure! Worldly sorrow springs from avarice and envy; from excessive care; from unbelief and impatience; and other temporal sources. Godly sorrow proceeds from a knowledge of thy sins, and those eternal punishments which follow them. This sorrow produces many salutary effects in a penitent soul, and “worketh repentance to salvation, not to be repented of;” being attended with spiritual joy, and solid peace or tranquillity of mind. No loss of a temporal kind ought to afflict thee so much as the remembrance of thy sins, by which thou hast offended the infinite goodness of God.
V. If thou canst not bear thy cross with joy and cheerfulness, yet take it at least with patience and humility, and acquiesce calmly in the divine will and providence. For, truly, the will of God is always good; nor does it intend anything but thy benefit and salvation. Whatsoever, therefore, God shall be pleased to appoint thee in his wisdom, do thou gratefully accept it, and be either joyful or sorrowful, poor or rich, high or low, vile or excellent, as He orders thy lot. Let this saying always be in thy mind: “Thus it seemeth good unto God, and so it must needs be expedient and useful for me also. His will, not mine, be done.” Let not that, therefore, which pleases God, displease thee; but rather rejoice that all things are ordered according to His pleasure and thy salvation. Remember that “the Lord is righteous in all his ways, and holy in all his works.” Ps. 145:17. Hence it is but just that the will of God should be done, because it is always good and profitable; and that thy own will should be subdued and unaccomplished, because it is always evil and hurtful.
VI. Whenever the Lord visits thy soul with heavenly joy, accept the same with gratitude and humility. But when he is pleased to withdraw the comfortable light of his presence, then consider that the mortification of the flesh must needs be of greater profit to thee than exalted joy in the spirit. Through overmuch spiritual joy, many fall into spiritual pride. But whatever causes mortification and sorrow, is far more useful in subduing the flesh, than that which is delightful and pleasing to nature. The Lord best knows whom to lead in a pleasant and agreeable path, and who are to be brought through an unpleasant, stony, and difficult way. Always esteem it best to arrive at thy journey's end by that way which divine Wisdom has chosen for thee, however different it may be from thine own choice, or from the devices of thine own heart. Remember, that “sorrow is better than laughter;” and that “by the sadness of the countenance the heart is made better.” And if thou wilt be wise, trust to the experience of the wise man, who tells thee furthermore, that “the heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.” Eccl. 7:3, 4.
[pg 139]VII. Make an offering to God of all that thou hast, and undertakest. If thou canst not bring offerings of a high and exalted devotion, of prayer, of thanksgiving, and of other similar acts of religion, offer at least what thou hast, with a good will, and a fervent desire. Wish, at least, that it may prove acceptable unto the Lord; for to have such a desire, or to be willing to have it, is no contemptible offering, but is very agreeable to the kindness of God. In what measure thou desirest to offer up thy devotion, thy prayer, and praise; in that measure God accepts the same. He requires no more at thy hands than he himself works in thee by his grace: nor canst thou return him more than he has first conferred on thee. In the meantime, entreat the Lord Jesus, that he would graciously please to supply what is defective in thee, by his own more perfect oblation and sacrifice: because he, and he only, is the perfection of our imperfect worship and service. Say, therefore, in faith: “O my God, and my Father, I beseech thee, let my devotion, my prayer, and thanksgiving, together with all the acts of my faith and worship, be graciously accepted by thee in thy beloved Son, Jesus Christ. Esteem them, not according to what they are in themselves, but according to what they are made by the merit of the all-sufficient sacrifice offered up by thy Son. O look upon that, and upon all that he has wrought for me in the flesh; and as his most perfect works must needs be pleasing to thee, so let mine also be acceptable to thee for his sake. He, O my God, shall abundantly make up whatsoever is defective in me.” By this means, our devotion, our prayer, and thanksgiving, how imperfect, weak, and obscure soever they may be in themselves, acquire a certain lustre, worth, and dignity derived from the merit of Christ, whereby our works are rendered acceptable to the Lord. As a naked and unclean infant is offensive to every one that sees it, but becomes sweet and lovely when it is thoroughly cleansed, and covered with fine linen: in like manner, all the works which thou doest in thy natural state, are polluted with sin, and of no account before God; but no sooner art thou covered with the perfection of Christ (Isa. 61:10), than thy works are acceptable to God. As fruit, which is not valuable in itself, surprises the spectator into a love of it, when served up in vessels of precious gold: so our prayers and acts of devotion, though of no account in themselves, are exalted in Jesus Christ, in whom, as in the beloved, we are made accepted with God. Eph. 1:6.
VIII. If thy sins and manifold frailties (as they should do), make thee sad, yet let them not lead thee to despair. If they be many in number, remember that there is yet more mercy with Christ, and “plenteous redemption with him.” Ps. 130:7. If thy imperfections be ever so great, remember that Christ's merits are yet greater, and say with the royal penitent: “Have mercy upon me, O Lord, according to the multitude of thy tender mercies!” Ps. 51:1. And when, by the grace of God, thou truly repentest, and beholdest Christ Jesus, that great sacrifice for sin, then God himself repents of the evil which was to be inflicted upon thee; and absolution and remission of sin instantly follow so good and salutary a sorrow. Ezek. 18:23; 33:11. As the leper, upon his application to Christ, was immediately delivered from his evil, so is also the penitent sinner. No sooner did he [pg 140] say, “Lord, if thou wilt, thou canst make me clean;” than Christ freely replied: “I will; be thou clean.” Matt. 8:2, 3. So also the merciful God, inwardly and in the spirit, makes thee clean, comforts thee, and says: “Be of good cheer; thy sins are forgiven thee.” Matt. 9:2. This wonderful mercy of the Lord in cleansing and absolving thee of thy sins, as it is forcibly represented by the example of that leper, so it ought by no means to give thee an occasion to sin the more; but to love God the more, and to say, “Bless the Lord, O my soul; and all that is within me bless his holy name.” Ps. 103:1.
IX. Let not injuries, reproaches, and revilings, provoke thee at any time to wrath, indignation, or revenge; but rather take them as so many trials of thy heart, and of the inward state of thy soul. Hereby God designs to prove thee, that it may appear what is hidden within thee, and whether meekness and humility, or wrath and pride, sway thy mind. For that which lies concealed in a man, is stirred up and made manifest by reproaches and provocations. If, therefore, thy heart be endued with meekness and lowliness, thou wilt easily bear contempt and injuries; nay, thou wilt accept them as so many paternal chastisements designed for the good of thy soul. Moreover, thou must consider, that contempt and reproaches are part of the chastisements which the Almighty sends, and thou shouldst patiently bear whatever the Lord shall be pleased to allot to thee. “Let us go forth,” says the apostle, “unto him, bearing his reproach.” Heb. 13:13. Behold with what lowliness of heart did he undergo the affronts of a profane world! And should not we submit to the same with meekness, and with an unshaken evenness of mind? Say not then, “Should I suffer these things from so contemptible a fellow as this?” but rather submit, in consideration of that patient and meek spirit which was in Christ, and displayed itself in his whole life and conduct. Lastly, consider the kindness of God towards those that suffer for his sake. So faithful is he, and so kind to those that bear any disgrace on his account, that he confers the greater marks of honor and favor upon them. Thus David, when Shimei vented his malice upon him, took it for a pledge that God would bestow a token of great honor upon him; and this accordingly came to pass. “It may be,” says he, “that the Lord will look on mine affliction, and that the Lord will requite me good for his cursing this day,” and turn his curse into a blessing. 2 Sam. 16:12. Be not, therefore, at all disturbed at the evil report that wicked men may raise against thee; but rejoice rather, since the Spirit of glory rests on those that are reproached for the name of Christ. 1 Peter 4:14.
X. Study to overcome and to pacify thine enemies, by bestowing upon them tokens of love and kindness. No man will ever be reconciled by wrath, or revenge, or returning evil for evil, for victory consists in virtue, not in vice. And as one devil does not drive out another, so it cannot be expected that one evil should be subdued by another; or that enmity against thee should be extinguished by affronts and provocations offered by thee. A man that is full of sores and bruises, is not likely to be healed by the addition of more blows; and if he be so mad as to beat and to cut himself, he is to be pitied, and to be treated with the greater kindness and lenity. In like manner, if a man be full of spiritual [pg 141] distemper, and of hatred, he is to be handled with the more love and gentleness; if, perhaps, by such lenient means as these, he may be softened into a better temper. Consider the method which God himself uses for overcoming our natural obstinacy. Does he not conquer our malice with his goodness, and our wrath with his love? And does he not invite us to repentance by many endearing marks of love and benignity? Rom. 2:4. This method is prescribed by St. Paul: “Be not,” says he, “overcome of evil, but overcome evil with good.” Rom. 12:21. This is victory indeed.
XI. When thou observest that God has adorned thy neighbor with gifts above thee, take heed not to envy him on that account; but rather rejoice and give thanks to God for the same. Consider, that since all true believers make up together but one body, it must needs follow, that the beauty of every member is communicated to the whole body, and to every member thereof. On the other hand, when thou perceivest the misery of thy neighbor, lament over it as if it were thine own; considering that the condition of all men is equally subject to evil, and that misery and affliction are the lot of mankind. Christ hath also set thee here an example. And, truly, whoever does not commiserate and sympathize with the misery of his neighbor, let him pretend to be what he may, he is no living member of the body of Christ. For did not Christ look upon our misery as his own, and by compassionating our deplorable state, deliver us from all our miseries? This mutual love and sympathy, are inculcated by St. Paul: “Bear ye one another's burdens,” says he, “and so fulfil the law of Christ.” Gal. 6:2.
XII. As for love and hatred in relation to thy neighbor, make the following distinction. It is but fit that thou shouldest hate his vices and crimes as the very works of the devil; but then, beware of hating the person whilst thou abhorrest his sin. On the contrary, it is thy duty to bewail the case of thy neighbor, who, being carried away by so many irregular passions, enjoys no solid rest in his soul. Offer up his cause to God, and pray for him, as Christ did for his enemies, when he was nailed to the cross. Luke 23:34. Do not, therefore, hate any man, but hate his vices only; for whosoever hates a man, and seeks his ruin, can in no wise be pleasing to God; since it is the very nature of God to be kind, and to desire that “all men should be saved, and come unto the knowledge of the truth.” 1 Tim. 2:4. This was also the end for which Christ took our flesh upon him. He came into the world, “not to destroy men's lives, but to save them.” Luke 9:56.
XIII. Consider all men as being frail and imperfect, but none as more frail and imperfect than thyself; for before God, all men stand equally guilty, and there is no difference. We have all sinned, and have thereby been deprived of the image of God, and of all the glory which attended it. Rom. 3:23. How great a sinner, therefore, thy neighbor may be, never fondly persuade thyself, that thou art better before God. Remember this warning of the apostle: “Let him that thinketh he standeth, take heed lest he fall.” 1 Cor. 10:12. He that makes himself the lowest of all men, is in the fairest way of being preserved, by the grace of God, unto salvation. And certain it is, that thou standest no less in need of the grace and mercy of God, than the greatest [pg 142] of sinners. Where there is a great measure of humility, there is also a great measure of grace. Wherefore St. Paul accounted himself the “chief of sinners” (1 Tim. 1:15); and it was in this order he obtained mercy, and had so much long-suffering bestowed upon him. And in another place he declares that he will glory in nothing but in “his infirmities, that the power of Christ might rest upon him.” 2 Cor. 12:9.
XIV. True illumination is always accompanied with a contempt of the things of the world. As the children of the world have their inheritance here upon earth; so the children of God have theirs laid up above in heaven. The treasures which the children of this world have chiefly at heart, are temporal honors, perishing riches, earthly splendor and glory. But the treasures of the children of God are poverty and contempt, persecution and reproach, the cross and death, trouble and sorrow. Thus did Moses prefer “the reproach of Christ before the treasures in Egypt;” and the affliction of the people of God, before the pleasures of sin. Heb. 11:25, 26.
XV. Remember, that by the name of a Christian written in heaven, is intimated that solid, practical knowledge of Christ which is grounded in faith, and by which we are transplanted into Christ. From this knowledge flow all the living virtues which the Lord will praise in the great day of retribution. Matt. 25:34, etc. He will then also bring to light all those treasures which we have laid up in heaven (1 Tim. 6:19), together with all such works as have been wrought in God. John 3:21. Never has a saint lived upon earth, but he has been particularly eminent in one virtue or other; and this virtue shall never be forgotten. Ps. 112:6. Whether it be faith, love, mercy, patience, or any other virtue in the practice of which he has been so conspicuous, it shall make up that eternal name which is written in heaven. Rev. 2:17; 3:12. This will be the note and character of the saints, and their eternal memorial before God. But of this, more shall be said in Book II.