True Christianity Part 20

10. This image was the life and blessedness of man; but the devil, looking with envious eyes upon this image of G.o.d in man, exerted all his art and cunning to efface it, by raising in man a spirit of disobedience and enmity against G.o.d. Gen. 3:1, etc. This he accordingly effected with a subtility and haste, that never were since seen. He was not ignorant, that if man had continued in that state, _he_ would have been the master: but that if he could be induced to fall from it, that the devil would thereby become the lord (or rather the tyrant) of fallen man. When, therefore, with all the powers of his cunning and malice, he could devise nothing more likely to accomplish his design than that by which he himself lost his first state or princ.i.p.ality, he began, in a seductive manner, to insinuate into the imagination of the woman, no less than an affectation of the Divine Majesty. What can appear more divine, or what is there more n.o.ble to be wished for, than to "be as G.o.d"? Gen. 3:5. By this cunningly contrived method, man being therefore circ.u.mvented, he lost the divine image at once; and the image of Satan, consisting in an affectation of the Divine Majesty, was impressed upon him.

11. This aspiring thought, by which man threw off all his dependence on G.o.d, being thus begotten in the mind; and this haughty arrogance having once seized the imagination, there followed immediately apostasy from G.o.d, disobedience, and transgression of the commandment concerning the forbidden tree. Hereupon the image of G.o.d was extinguished, the Holy Spirit departed from man, and the image of Satan was imprinted instead of that which was effaced. Hence now there are so many men, so many slaves of the devil. The devil having thus gained his object in subjecting man to his dominion, most cruelly tyrannized over him; just as a giant may be supposed to do over a little infant. Hence the understanding in man is darkened and blinded; the will is, by a complete disobedience, turned from G.o.d; and all the springs and powers of the heart are stirred up against G.o.d in utter malice. In a word, the whole image of G.o.d lieth now slain in man, and the whole race of mankind, being swayed by the satanical nature, have a seed sown in them full of the deepest malignity. Hence men became the offspring of Satan, and his living likeness, being poisoned with all manner of sin and enmity against G.o.d. Thus died man! Thus died he the death everlasting! For as the image of G.o.d is the life and salvation of man, so the departure of this image is the death of man, even death eternal, and his d.a.m.nation, which is also called a death "in trespa.s.ses and sins." Eph. 2:1; Col. 2:13.

12. They best understand this death, who, having been cast into deep spiritual temptations, sensibly feel the devil's rage and tyranny over them. By this he torments the soul beyond what it is in the ordinary power of sin to effect. Now, unless the Holy Ghost shine in upon the soul under this terrible affliction, and by darting in some ray of his light comfort it; the devil slays the man with this death, and racks the soul with the very anguish of h.e.l.l itself. Hence all the natural force of the body sinks, the strength fails, the heart withers and pants, and the very marrow in the bones consumes away, so that there is no soundness left in the body. This state is described at large, in Psalms 6 and 38. The word of G.o.d itself, to such a one, seems dead and lifeless: he finds in it no manner of devotion, no savor of spiritual life. This is the _spiritual_ death, into which the soul is fallen: and while the soul remains thus spiritually dead, all human holiness, righteousness, excellency, might, power, glory, honor, arts, and wisdom, can avail nothing. And, truly, man would undoubtedly perish in this grievous condition, if he were not supported by divine grace: for nothing but this is able to succor him.

13. Learn, therefore, O man, duly to look into, and rightly to consider the abominable filthiness of _Original Sin_, as the sink of all abomination. For by this the hereditary righteousness of G.o.d was lost, and the hereditary unrighteousness of the devil transplanted into men. Hence the sinner was cast away from G.o.d, and doomed to an eternal death: and this he must certainly undergo, except he obtain forgiveness of sin for Christ's sake through faith.

14. But to set the state of fallen man, both as to soul and body, in as clear a light as possibly I can, I think it well to give a fuller description thereof in this place; most earnestly entreating every one, for the sake of G.o.d and of his own eternal salvation, to ponder again and again, and seriously to revolve in his mind that original depravity which has corrupted our nature. The consequence of this will be, that as a man beholds his bodily face in a gla.s.s, and knows it, so he may also behold in himself his own wretchedness, and original sin. This will daily influence him to lament his own distressed condition, and to sigh after Him, who alone is able to heal us.

15. For the whole Christian life is indeed nothing else, than a constant wrestling with original sin, and a continual purging away of the same by the aid of the Holy Ghost, and by true repentance. For, in proportion as any one mortifies his natural propensity to evil, in that degree is he renewed after the image of G.o.d, even day by day; and they who are not inwardly mortified by the Holy Ghost, are at best no more than hypocrites, let them make ever so great a show with an external profession of the Christian faith. Neither can they expect to enter into the kingdom of G.o.d, since they are not renewed into his image: for whatsoever is not dead to itself, nor renewed into the image of G.o.d by his Spirit, is altogether unfit for that glorious state.

16. From all this, there may evidently be inferred the absolute necessity of the new birth, and of the daily renovation of our mind into the image of G.o.d. This necessity will yet more fully appear, when we consider the image of the devil according as the law describes it. For as the devil not only does not _love_ G.o.d, but rather _hates_ him with his whole heart; so he has infected man's soul with the same contagion, and transfused into it malice against G.o.d; so that now man by nature neither loves, honors, believes, calls upon, nor trusts in G.o.d; but as he is filled with enmity against him, so he flees from him, and shuns him. As the devil is hurried on with a blind fury, and lives without G.o.d and his will; so in like manner, the soul of man being corrupted by him, leads a _G.o.dless_ life, unmindful of G.o.d and of his will. This inward darkness of the mind, is attended with a frightful destruction of the divine light and image; and brings forth that abominable sin, in which man, left to himself, saith: "There is no G.o.d." Ps. 14:1. And by reason of this blindness of heart, all mankind are become an abomination before G.o.d, in all their ways.

17. But notwithstanding so dreadful a night of apostasy, there still remains a spark of natural light in man's understanding, by which he might come to know that there is a G.o.d (Rom. 1:20); as also, that this G.o.d must be just, according as all the heathen philosophers teach: but as for the spiritual life, which is after G.o.d and his righteousness, it was wholly extinguished in man. For conscience, which is the law of G.o.d written in every man's heart when it was first formed by him, teaches every one what is good and right. Thus if you look, for instance, upon a person that is unchaste, there is not one that so much wallows in the filth of the flesh, but he now and then thinks with himself, "Surely there is a G.o.d, and this G.o.d is most pure and undefiled; and so not like to me by any means." He cannot but reflect further: "This holy and pure G.o.d, must abhor every sort of pollution and uncleanness; and, therefore, if I would be acceptable to him, I ought to live chastely, and to abstain from all impurity." But this spark of light is soon put out by the filthy l.u.s.ts of the flesh which crowd in upon the mind; these overwhelm all good impressions, just as a spark of fire is swallowed up by a flood of water. The l.u.s.t of the flesh is kept within the heart, and the conviction, which began to reprove it, is soon stifled.

18. From this it plainly appears, that the spiritual life, consisting in holy love and truth, is in the carnal or natural man utterly abolished.

And thus the wiser sort of heathens, however they might sometimes by the light of nature maintain both the being of a G.o.d, and his providence over human affairs, were soon carried away with the darkness of their own hearts, and again called in question that providence which they had before a.s.serted: so that very little is to be made of what they say on this head.

This their books sufficiently declare. From this hereditary blindness of heart, and this natural inbred darkness, spring unbelief and doubts. And because all men are by nature in this degenerate state, they are an abomination in the sight of G.o.d; since there is no faith in them, nor any filial reliance upon the paternal goodness of G.o.d. To this spiritual life, and to the various operations that proceed from it, the natural man is an utter stranger; consequently he does not call upon G.o.d, but trusts to his own wisdom, power, and strength. This is the greatest blindness and darkness of mind possible.

19. From this blindness of heart, further arise both a contempt of G.o.d, and a state of carnal security. As the devil does not humble himself before G.o.d, but is hardened in pride; so has he infected the soul of man with the same vice, and poisoned it with contempt of G.o.d, security, and presumption. Hence he, like his father the devil (John 8:44), will not humble himself before G.o.d; but is stout and insolent, haughty and self-willed, and would do everything after his own will, without the least fear of the Lord to keep him awe. As the devil relies on his own strength and wisdom, and thereby entirely governs himself; so fallen man, being infected with the contagion of Satan, acts in conformity with him; and will always be his own counsellor and master. Moreover, as the devil seeks his own honor, so does the natural man, who bears his image. He is in pursuit of self-honor, without any regard to his Maker, whose honor he was designed to promote. As the devil blasphemes the name of G.o.d, and is ungrateful to his Creator; so it is with man, transformed into his image.

As the devil is unmerciful, wrathful, and revengeful, so is the soul of man, which he has soured with the same leaven of malice. As the devil delights to _lord_ it over men, and to please himself with vainglory, so man, tainted with the same tyrannical ambition, haughtily lifts himself up above others. He laughs at his neighbor, and shuns his company, as if he were a worthless, pitiful person, and too great a sinner to be conversed with. But, O man! thou art to consider over and over again, that in these, and all other cases, the method of G.o.d is not to charge or accuse the outward members of a man, but the _heart_ only. The heart is the murderer and the liar, not the hand nor the mouth. It is the soul that is guilty; and this is therefore everywhere arraigned in Scripture. So when G.o.d commands men to call upon him in the time of trouble (Ps. 50:15), he gives this command to the soul, not to the lips. And it is the very same in every other case. Whosoever does not observe this necessary rule in reading the Scriptures, is blind indeed. He can never have a right apprehension of original sin, repentance, or regeneration: nay, he cannot attain to a sound knowledge of any one article of the Christian religion.

20. We have daily before our eyes the extreme wickedness of men, their horrid pride, savage hatred, barbarous enviousness, and other impious qualities, with which they tear one another, after the manner of wild beasts. Many are transported to such a degree of malice, as to be unconcerned about their own lives, provided they can but hurt or destroy another. Their neighbor must submit to their pleasure, or expect to have a snare laid for his ruin. Thus, as the devil himself is a "murderer from the beginning" (John 8:44); so he stirs up the soul of man to thirst after the blood of others. For all these inhuman qualities of the heart, this envy and wrath, this bitterness of mind, this rancor and malice, what are they but the seed of the devil sown in man, and his express image engraven upon the soul? Alas! how the devil has portrayed himself in man!

21. G.o.d had implanted in man a conjugal affection, that was pure and honorable; that thence children might be begotten after the divine image.

Nor could there have been a love more holy and heavenly, than that by which man, in his blessed estate, would have thus propagated the image of G.o.d and mankind at the same time. All would have been for the glory of his Creator, and the salvation of man. Nay, if man in the state of innocency could have begotten a vast mult.i.tude of children, and have thus propagated the honor and image of G.o.d; nothing, certainly, could have been more grateful to him than this; nothing more delightful, more full of holy joy and satisfaction. For these acts would then have proceeded from pure love to G.o.d and to men, as so many images of the Supreme Good. As G.o.d found in the creation of man, a holy pleasure, and delighted in him, as in his image; so also man would, in like manner, have been sensible of a most pure and exquisite joy in the procreation of his like, for it would have been the propagation of G.o.d's image. But, alas! Satan has polluted this chaste flame of conjugal love with all uncleanness. Men and women, actuated with a blind transport of l.u.s.t, begot children _in their own_, not in G.o.d's likeness. Gen. 5:3. How is the holy bond of matrimony trampled upon and profaned! How wholly defiled is it with spots of the flesh, and what a mult.i.tude of vices and impurities now shelter themselves under the sacred name of matrimony!

22. As G.o.d is just, the devil is unjust. The devil is therefore a thief, a plunderer; and being so in himself, has instilled into man's soul the same unjust disposition, the same ravenous nature. The devil is a false accuser (Rev. 12:10), a fallacious reasoner (2 Cor. 11:3), and a treacherous informer (Job 1:9, 10), as well as a scornful mocker of G.o.d and man. Job 2:3, 4, 5. He misrepresents both words and actions, and wrests them to a wrong sense. Of this artful contrivance he gave a striking instance when he beguiled our first parents by his craft and subtlety. Gen. 3:5-7. Thus the soul of man, corrupted by Satan, has received from him, as by inheritance, a perverse and lying nature. John 8:44. This poison, conveyed into the soul, is so horrible and so manifold, as to render it altogether impossible to declare at large the subtile contrivances, and the different kinds of diabolical art and cunning that proceed from it. Eph. 6:11. Read Psalm 5:9, Romans 3:13, and James 3:5, 6; and thou shalt find described therein in the most lively terms, that world of wickedness, which by a deceitful tongue is drawn forth from the diabolical venom that lurks within, and that thence spreads itself through the whole man. For G.o.d does not blame the tongue, or the hands alone, but in his law, charges the fault upon the whole man, yea, upon the heart, as the chief cause of all the evils committed. See the Commandments, in Exodus 20:16, 17. This ought to be particularly observed in the whole course of a religious life.

23. And this is that image of the devil, which now, instead of the image of G.o.d, is so deeply engraven on the soul. Hereby man is made to delight in sinning, and in slandering another, even as the devil's name imports.

Rev. 12:10. How many, alas! are there, that reckon themselves very good Christians, and yet will not hesitate to slander their neighbor upon any occasion that offers; and after they have discharged their venom against him, will applaud themselves for what they have done. Such a man will say: "This is just what I have sought for a long while; I am now eased of a great burden; I seem to be alive again, as I have so finely treated such a one." Ah! poor man, thou art to be pitied! How great is thy blindness, that thou dost not discern who it is that has transformed thee into such a devil and slanderer; and whose image it is thou carriest about thee! Seest thou not that this is the very nature of the devil, the unhappy seed of Satan? Discernest thou not this to be his true temper, which he has implanted in the soul of man, that it might there display itself, in all sorts of vices, but more particularly in pride, covetousness, l.u.s.t, and slander; even as daily experience abundantly witnesses? Alas, is this thy wit, and cunning, and wisdom?

24. Behold, O man! the foul, the horrible, the profound corruption of Original Sin! O how filthy, how unsearchable it is! Consider this again and again; and descending into thyself, learn there to know the image and nature of Satan, which, like a gangrene, is spread through thy whole soul, together with all the dangerous symptoms that attend it. And learn how thy soul is hence become an abomination before G.o.d, and is laid waste in so dreadful a manner, that no creature is able thoroughly to search out the malignity of the heart of man. Neither art thou thyself able sufficiently to explore it, or to explain in words, that detestable venom which is as rottenness in thy innermost parts. Wherefore, I earnestly beseech and entreat every one, that he ponder with himself, and seriously reflect on those things that have been said concerning the _depravity and corruption of man's heart_; even as if they had been inculcated a thousand and thousand times, over and over again. For so great is this virulence, so malignant and pestilential, as to put it beyond the power of any creature, either angel or man, ever to root it out, or to cleanse or free our nature from it. All the powers of men come short of so great a performance. For how should any one be able to work out his salvation with his own natural powers, since they all without exception are utterly depraved, and dead to spiritual things? Man, therefore, must be forever miserable, and eternally lost in this corruption, unless there come to his help one that is able to succor, and to apply a healing medicine to so dreadful a disease. This must be a lord over sin and death, able to subdue so obstinate an evil, and by his divine virtue, to renew, transform, and purify again the defiled nature of man. All this is a convincing proof, that _justification_ cannot be the work of man, but is the work of G.o.d only; and likewise that _regeneration_, or the being born again by the Spirit, is indispensably needful to the restoring of fallen nature. For in conformity to the inward principle of corruption, there is now a sort of necessity that the soul should live a perverse and impious life. Man does not now hesitate openly to transgress all the commandments of G.o.d; and this is enmity against G.o.d. The understanding and will are now so dead, and so much enslaved by sin, that according to their natural bent, they are incapable of any love, fear, or reverence for G.o.d. They cannot call upon him, honor him, praise, or worship him; they cannot put the least trust in him, or turn themselves towards him. Many of the heathens have, indeed, been ill.u.s.trious for their good and virtuous deeds, and gained no small credit by their morality. But it is utterly impossible for nature to _change the heart_, to turn it to G.o.d, and to cleanse it from those sinful affections that lurk within. This work is to be accomplished only by a _divine_ power. For notwithstanding all this glittering show of morality which some make, there still remains the inward root of the tree of evil, whose fibres stick so fast in the soul, that no human power can ever destroy them. The utmost that a man can do in so sad a case, is to prevent the fire from breaking out into flames, so as to consume all that comes near it; but notwithstanding this damp which is cast upon it, the evil fire still keeps in, and secretly burns as much as ever.

25. Were not human life, and the management of civil and social affairs under some check, the whole race of mankind would be destroyed at once, and rooted up from off the face of the earth. But though the devil has exercised an exceedingly great cruelty over man, yet G.o.d has not suffered him to pluck up all the natural powers and affections from man's soul, or to extinguish the spark of free will which remains in the soul. There still remain the law of nature and the natural love subsisting betwixt husband and wife, parents and children. Without this it would have been impossible for mankind to have long subsisted upon earth. For he who obeys the unbridled l.u.s.ts and desires of his corrupt nature, must be looked upon as the very bane of all society. He entirely ruins, as much as in him lies, all commerce and dealings betwixt men. It is, therefore, an effect both of G.o.d's mercy and wisdom, that he has preserved in fallen man this little flame of natural love: the design of which is, that by the sense of this love, we might know in some degree the excellency of that spiritual and divine love which we have lost by the fall of man; and that from feeling the one, we might be brought to consider the worth of the other, and to breathe after the recovery of the same. But as to _spiritual_ matters, and such things as more immediately concern the happiness of the soul, and the kingdom of G.o.d, nothing can be more true than that saying of the apostle, "The natural man receiveth not the things of the Spirit of G.o.d; for they are foolishness unto him: neither can he know them, because they are spiritually discerned." 1 Cor. 2:14. 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 that const.i.tute the image of G.o.d in the new creature. Man, nevertheless, was created for this only end, that by means of this spiritual light, he might, with the inward eye of the soul, contemplate the gracious presence of G.o.d, and his sincere love towards him; and, continually walking with and before the Lord, absolutely depend upon Him, and submit himself to be governed by His will and pleasure.

26. The natural man not having so much as one spark left of this spiritual light, it cannot but be that all men must abide in their natural blindness, unless they be enlightened by G.o.d himself. This is that hereditary spiritual blindness, which utterly incapacitates us for the knowledge of such concerns as relate to the kingdom of G.o.d. But if it happen, as too often it does, that a man besides this, indulge in evil practices, then that spiritual blindness is followed still by another, even natural blindness, which produces mournful effects in the fallen soul. For by so prevailing a wickedness, that weak glimmering light which yet sparkles in man, and would reason him into _outward_ honesty of life, is at last totally extinguished; and the soul is struck with utter blindness and darkness of heart, and must forever continue so, unless Christ enlightens it.

27. What art thou, then, O man, unless Christ by his Spirit regenerate thee, make thee a new creature, and transform thee into the image of G.o.d?

This new creation, necessary as it is, is, however, only _begun_ in this life, and must struggle under the weight of many infirmities. If thou dost but look into thyself, even after thou art become a new creature through the Holy Ghost, it will plainly appear that the image of G.o.d is but slightly delineated, and, as it were, shadowed out in thee. Dost thou not see, that faith, hope, charity, and the fear of the Lord, are as yet but weak, and hardly able to advance beyond the first principles of the Christian life? Dost thou not see how slender thy humility is, and how deeply the sin of distrust, pride, and impatience, is rooted in thy breast? Dost thou not find thy devotion weak and languid; and thy charity towards thy neighbor comparatively cold? How tender a spark of pure chast.i.ty remains in the heart; and how vast a fire of carnal desire burns within! How faint the one, how violent the other! How great still are thy self-love, self-honor, and interest, sins that lurk within, and do not always outwardly appear! And how fierce is the tide of evil concupiscence which flows in upon thee, and disturbs thy inward repose! Whence it follows, that to the very last moment of our lives, we must, by the Spirit of G.o.d, continually wrestle with the old Adam, and with the image of Satan. All this urges us incessantly to pray, sigh, and seek, till the Divine Spirit be bestowed upon us, in order to destroy the image of Satan daily, and to restore the image of G.o.d to us.

28. From all this, thou canst easily understand, O man! that thou art never to rely on thine own strength; but entirely to cleave to the grace of G.o.d, which alone is able to work all this in thy soul. All things are to be sought and obtained from and by Christ through faith. From Him thou art to receive divine knowledge and wisdom, against thy own blindness; his righteousness, against all thy unrighteousness; his holiness against all thy impurity; a full redemption, power, and victory, against death, h.e.l.l, and the devil. From Christ thou must obtain remission of all thy sins, against the kingdom of sin and Satan, and against all the combined powers thereof; and, lastly, everlasting happiness, against all spiritual and bodily adversities and troubles. In this order, life eternal is to be derived from Christ. But of this, more shall be said in the Second Book of this volume.

Chapter XLII.

In This Concluding Chapter The Reasons For Adopting The Method Observed In Book I. Are Explained; The Duty Of Guarding Against Spiritual Pride Is Described, And The Truth Is Set Forth That True Spiritual Gifts Cannot Be Obtained Without Prayer.

_What hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?_-1 COR. 4:7.

I regard it as necessary, before I conclude this Book, to call the reader's attention to several points.

2. In this Book, _repentance and its fruits_, have, for various reasons, been explained at large, and in different ways. Most of the Chapters in this Book, accordingly, treat upon the fruits of true repentance; such as our renovation in Christ, the daily mortification of the flesh, the practice of self-denial, contempt of the world, the exercise of charity, etc. For therein we find the beginning and foundation of true Christianity, of a holy life, and of salvation itself, through true faith.

So, too, no solid comfort can ever be tasted in the heart of man, unless he be thoroughly acquainted with the nature of Original Sin, that dreadful, mortal, and diabolical evil, which is like an infernal poison (ah, it is impossible sufficiently to describe and deplore it!) and has proved the seed of a mult.i.tude of fatal and pernicious fruits. All the books of comfort, and all the promises with which the Gospel abounds, afford no substantial consolation to a man, except he be first thoroughly humbled by a sense of his misery, and of that awful evil, Original Sin.

Man, in this fallen state, is too apt to flatter himself, and to look for comfort, before a thorough search has been made into his own sinful condition, degeneracy, and apostasy from G.o.d. Nature is concerned for comfort more than for a cure.

3. But this is very preposterous, and altogether against the tenor of Scripture, and the method of salvation therein explained. Our Lord says, "The whole need not a physician, but they that are sick." Matt. 9:12. No cure can be expected, no medicine can be prescribed, no comfort can be applied, nor can Christ himself, the great Physician of souls, be of any benefit at all, so long as a man, thinking himself well, is not sensible of those deep distempers that rage in his soul. Hence a true Christian's life consists in a _daily crucifixion_ of the flesh, and of all its sinful propensities. O that every one might lay this earnestly to heart! No man can belong to Christ, or have a share in his merits, but he that regulates his life according to this rule. Now, such a soul shall not be left comfortless in the end; but, shall be refreshed with divine consolation.

No sooner is a soul thoroughly humbled by a lively sense of inbred corruption, and the infectious influence it hath on all the actions, than it is raised again by those suitable grounds of comfort which the Gospel affords. In all this, the operation of the Divine Spirit, and man's meditation on the word of promise, concur, and bring over the soul to Christ, who is both willing and able to heal her, and to turn her mourning into permanent gladness. He who will enter upon this course of true and sincere repentance, must be careful, at the same time, not to be shaken by the foolish judgment which this impious world will be apt to pa.s.s upon the whole design of true Christianity. Let the profane worldling think ever so much of his own natural parts and wisdom, it is certain that he is altogether blind in the things of the Spirit of G.o.d, and most ignorant.

And though he may exercise his reasoning faculty on things that are far above his reach and capacity, yet while he has no knowledge of the wretchedness of his own nature, and of those spiritual diseases that spring from it, he continues an utter stranger to spiritual concerns. He does not understand what Adam and Christ are, or how Adam is to die, and Christ to live in us again. And as he disdains to learn what he knows not, he must forever remain in darkness and ignorance. Nor will he ever be able in that state to obtain any insight into the grounds and properties of true repentance, faith in Christ, and the new birth, wherein true Christianity consists, and whereby he might be rescued from everlasting ruin.

4. The next thing which I would mention at the close of this Book, and which thou art carefully to avoid, is the sin of _spiritual pride_, after G.o.d has begun to implant in thee, by his grace, spiritual gifts, new virtues, new habits of mind, and new knowledge. See that thou ascribe these attainments not to thy own power, wisdom, or industry, but to the grace of G.o.d. Carefully avoid taking up thy rest in those virtues and good dispositions that are formed within thee; and never confide in them as _means_ of thy justification before G.o.d. For as they are yet marked by various defects and imperfections, so they can never pa.s.s for the perfect righteousness of G.o.d. Never seek thy own honor and glory by the gifts which G.o.d has been pleased to bestow upon thee. On the contrary, use them with humility and fear, divesting thyself of all selfish designs, and returning all thou hast unto Him, who is the true Disposer and Author thereof. Do not say in thy heart: "I have now a strong faith, fervent charity, much knowledge, many gifts;" for these suggestions are the _tares_, which the enemy of thy soul sows among the wheat while thou sleepest.

For, (_a_) none of these gifts are thine, but G.o.d's only, without whose illumination and all-quickening power, thou art but a lifeless lump of clay. These gifts are no more thine, than the light and heat of the sun are the earth's, which is warmed and penetrated by them. Thou art, at the best, but the casket to hold the jewels; and the glory of these no more belongs to thee, than the l.u.s.tre of a precious stone belongs to the box in which it is kept. Is it not, therefore, great folly to boast of the goods of another, which are laid up in thee?

(_b_) Thou art to consider, that, as the lord of a treasure may lodge his treasure wherever he pleases, and remove it as he thinks fit; so G.o.d, in like manner, may deposit his heavenly treasure in thee, and take it away again, as he sees proper. Him, therefore, thou oughtest to fear with holy reverence, and at the same time carefully beware of spiritual pride and presumption: for this would issue in the inevitable loss of the celestial jewel committed to thy trust. "Be not high-minded, but fear." Rom. 11:20.

(_c_) Thou art, further, to consider, that the righteous G.o.d will call thee to an exact account of all he has intrusted to thy care. The more thou hast received, the more will he require at thy hands.

(_d_) In the midst of all thy gifts, do not think that thou hast received all that the Lord has in store for his children. Ah! beloved Christian! be thy attainments ever so high and excellent, they are hardly the beginning; there is yet much which thou lackest.

(_e_) Seriously consider, that no good and perfect gifts are obtained or preserved except by _prayer_: for every good and perfect gift descendeth from G.o.d. James 1:17. Whatever thou seemest to possess without this, is but a lifeless shadow, a seed bearing no fruit, but withering away. For without prayer, no heavenly gift can descend into the heart of man. The reader is desired to peruse what is said on the subject of Prayer in the _Second_ Book of this Work. There are two things which thou must chiefly regard in thy prayers and application to the Lord: _first_, That the _Image of Satan be destroyed in thee_; as unbelief, pride, covetousness, l.u.s.t, wrath, etc.; _secondly_, That the _Image of G.o.d be restored __ in thee_; in which are contained faith, love, hope, humility, patience, meekness, and the fear of the Lord. These two, that is, the destruction of the satanic, and the restoration of the divine image, are ill.u.s.trated in the Lord's Prayer. This prayer makes both _against_ thee, and _for_ thee.

If the name of G.o.d alone is to be hallowed, then thy name must be debased and thy haughtiness be pulled down. If the kingdom of G.o.d shall come, then certainly the devil's kingdom must be overthrown in thee. If thou desirest that the will of G.o.d should be done, then truly thine own must be renounced.

These are the two parts into which any useful prayer-book or method of prayer may be fitly digested; an order which is clearly exhibited in the prayer of our Lord, so far as it respects those heavenly and eternal benefits and gifts which we are directed to seek. Nay, in the Lord's Prayer, all the treasures both for soul and body, and all the things which we need both for this life and that which is to come, are summed up. And there is no question, but that the Father in heaven, according to his paternal compa.s.sion, will readily grant, what the Son of his love has so strongly commanded us to ask.

BOOK II.

Preface To The Second Book.

As in nature, my dear Christian reader, the destruction of one thing is the production of another; even so is it in a true Christian life. The old, carnal man must be destroyed and pa.s.s away, that so the new spiritual man may be produced in his place. And as our carnal life is directly contrary to the holy life of Christ (which in the preceding Book is sufficiently declared); it is absolutely needful that we renounce this carnal life, before we can attain the spiritual life of Christ, or follow him in those steps which he has been pleased to leave us. Thus, for instance, thou must put an end to thy pride, before thou canst be truly humble; thou must cease from wrath, before thou canst possess the virtue of meekness. And this is the reason why the spiritual Christian's life ought to proceed from true _repentance_. This is also the design and substance of the preceding Book, as plainly appears both from the order in which the chapters are arranged, and from the _Conclusion_ appended to the whole Book.

2. Since, however, there will be occasion to treat of the doctrine of repentance in some chapters of this Second Book, I shall now give some account of the whole method into which this Book is digested. As the main design of the First Book was to lay open the nature of Original Sin, and the deadly influence which it has upon all our actions; so it is but fit that the Second Book should begin with JESUS CHRIST, that everlasting wellspring of man's salvation, in whom alone we find help and a remedy against the destructive poison of Original Sin, and against that flood of calamities and miseries which thence proceeds. All this on man's side, is effected by FAITH, apprehending that salvation which is merited by Christ.

This matter is explained in the first three chapters of this Book. As, however, that _faith_ which leads the soul to this fountain, and draws thence effects so excellent and good, also brings forth living and sound _fruits_; the next three chapters (IV-VI), are spent in describing the same more at large. But, even as the fruits of righteousness and of the Spirit are to grow up in us and wax strong, so must the fruits of the flesh, in proportion, decay and decrease. And this is the daily, effectual, and unfeigned repentance, wherein a Christian ought constantly to be employed, if ever the flesh be mortified, and the Spirit be restored to dominion. It was, therefore, judged expedient, to give here a clear description of the difference betwixt the flesh and the Spirit, and of the properties of a daily repentance. Here consult Chapters VII-X. But inasmuch as from this habitual repentance, and the mortification of the _old_ man (the life of a true Christian being nothing else but a constant crucifixion of the flesh), the _new_ man is daily to come forth, it is impossible to find a more perfect pattern, than that which our Lord Jesus Christ himself has left us. And for this reason, the life of Christ ought to be a mirror unto us, in which to view ourselves and him; and by beholding him, to embrace the more freely his poverty and reproach, his contempt and sorrow, his cross and pa.s.sion, his agony and death. And this holy life of Christ is the death of the flesh, and is accompanied with the exercise of prayer, love, and humility. This is set forth at large in Chapters XI-XXV.

3. Thus are the humility and lowliness of Christ a true ladder of ascension for a penitent soul; by means of which we ascend into the heart of G.o.d, as of a loving Father, and calmly repose in his paternal affection. It is the _human_ nature of Christ with which we begin our spiritual life, and rising up higher and higher, arrive at last at his _divine_ nature. It is then that we contemplate in Christ the heart of our Father in heaven. It is then that we behold him as the sublime, the everlasting, essential, and infinite Good; we behold him as the immeasurable omnipotence, as the unfathomable mercy, the unsearchable wisdom, the purest holiness, the unspotted and endless righteousness, the most perfect goodness, the n.o.blest beauty, the most perfect graciousness, and, at last, as the most joyful salvation. These points, as they chiefly make up Christian contemplation, so they are explained in Chapters XXVI-x.x.xIII. But because no one can ever arrive at this state without prayer, hence the ensuing ten Chapters (x.x.xIV-XLIII), treat upon the nature of _prayer_, and the exercise of divine _praise_. And since this life, grounded on maxims of sound and unfeigned religion, will soon be attended with _crosses_ and _tribulations_, there follow fifteen Chapters (XLIV-LVIII), wherein are considered the _cross_ of Christians, and the virtue of _patience_, the practice of which is thereby exceedingly promoted. To all this, something is added of the nature and conquest of those deep _spiritual temptations_, with which Satan hara.s.ses those that adhere to the Lord, and who endeavor to be faithful to the end.