This is a modern-English version of True Christianity: A Treatise on Sincere Repentence, True Faith, the Holy Walk of the True Christian, Etc., originally written by Arndt, Johann. It has been thoroughly updated, including changes to sentence structure, words, spelling, and grammar—to ensure clarity for contemporary readers, while preserving the original spirit and nuance. If you click on a paragraph, you will see the original text that we modified, and you can toggle between the two versions.

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True Christianity
Authentic Christianity


A Treatise
A Treatise


On Sincere Repentance, True Faith, The Holy Walk of the True Christian, Etc.
On Genuine Repentance, True Faith, The Righteous Path of the Real Christian, Etc.


By the Venerable
By the Honorable


Johann Arndt
Johann Arndt


General Superintendant of Ecclesiastical Affairs in the Principality of Lüneberg
General Superintendent of Ecclesiastical Affairs in the Principality of Lüneburg


Originally Translated Into English By Rev. A. W. Boehm, German Chaplain at the Court of St. James, and Published in London, A.D. 1712.
Originally translated into English by Rev. A. W. Boehm, German Chaplain at the Court of St. James, and published in London in 1712.


A New American Edition,
A New American Edition,


Revised, Corrected, and Furnished with Additional Matter From The Original German,
Revised, corrected, and updated with additional content from the original German, __A_TAG_PLACEHOLDER_0__,


Together With A
Together With A


General Introduction,
General Introduction


By Charles F. Schaeffer, D.D.,
By Charles F. Schaeffer, D.D.,


Professor of Theology in the Theological Seminary of the Evangelical Lutheran Church, at Philadelphia
Professor of Theology at the Theological Seminary of the Evangelical Lutheran Church in Philadelphia


Philadelphia
Philly


The Lutheran Book Store,
The Lutheran Bookstore,


No. 807 Vine Street.
807 Vine Street.


Smith, English & Co., No. 23 N. Sixth Street.
Smith, English & Co., 23 N. Sixth Street.


1868
1868






 Contents








[pg xi]





 Introduction by the American Editor.




Both the general purpose of the venerable Johann Arndt in writing his
“True Christianity,”
and also his own character and spirit, will be
best exhibited by submitting to the reader a statement referring to his personal
history. He was born, December 27th, 1555, in Ballenstädt, a town
in the Duchy of Anhalt, where his father, Rev. Jacob Arndt, long labored
as the chaplain of Duke Wolfgang, and the pastor of one of the Evangelical
Lutheran congregations of the place. The latter was a devout and
faithful minister of the Gospel, and a wise and affectionate father. He
had, from the earliest period, devoted much attention to the religious
education of his son, in the performance of which holy duty he was faithfully
sustained by his excellent wife. Their efforts were abundantly
blessed. The son, even in his early years, took great pleasure in reading
the writings of Luther, and also acquired a fondness for those of Thomas
á Kempis, of Tauler, and of others who breathed the same spirit of devotion.
That this feature of his religious character did not undergo any
essential change in his riper years, appears from the circumstance that he
was one of the first who collected, arranged, and republished the religious
tracts of Stephen Prætorius, a Lutheran divine of an eminently devout
spirit. These were subsequently re-edited by Martin Statius, who prefixed
the title: Spiritual Treasury (Geistliche Schatzkammer), to the
collection. This book of devotion was highly prized by Spener, has often
been reprinted, is found in many German households, and well deserves
to be translated, and thus made accessible to the English religious public.

 Both the overall goal of the respected Johann Arndt in writing his “True Christianity,” and his own character and spirit, will be best shown by sharing a bit of his personal history. He was born on December 27th, 1555, in Ballenstädt, a town in the Duchy of Anhalt, where his father, Rev. Jacob Arndt, served for many years as the chaplain to Duke Wolfgang and as the pastor of one of the Evangelical Lutheran congregations there. He was a devout and dedicated minister of the Gospel, as well as a caring and wise father. From an early age, he focused greatly on the religious education of his son, a task he was faithfully supported in by his wonderful wife. Their efforts were greatly rewarded. Even as a child, the son enjoyed reading Luther's writings and developed an appreciation for the works of Thomas à Kempis, Tauler, and others who shared the same spirit of devotion. This aspect of his religious character remained unchanged as he matured, as seen by the fact that he was one of the first to collect, organize, and republish the religious tracts of Stephen Prætorius, a Lutheran theologian known for his deep piety. These tracts were later re-edited by Martin Statius, who titled the collection: Spiritual Wealth (Geistliche Schatzkammer). This book of devotion was highly valued by Spener, has been reprinted many times, is found in many German homes, and deserves to be translated to make it accessible to the English-speaking religious community.




§ 2. In his tenth year Arndt lost his father, but the orphan soon found
friends who, in the good providence of God, enabled him to continue the
studies which he had commenced with distinguished success under the
guidance of his father. After completing his preparatory education in
the schools of Halberstadt and Magdeburg, he proceeded, in the year
1576, to the university of Helmstedt, which had recently been established.
[pg xii]
In the course of the following year, 1577, he went as a student to the
university of Wittenberg, soon after the official recognition of the principles
embodied in the Formula of Concord (published in 1580), by which
that institution received a strictly Lutheran character, and every tendency
to any other doctrinal system was successfully arrested. It was here that
he formed a very close union, first as a student, and then as a personal
friend, with the eminent Polycarp Leyser, the elder of that name, whose
firmness and devotion in sustaining the distinctive features of Lutheranism
have assigned to him a high position in the history of his Church.—After
Arndt had, even at this early age, acquired distinction as an accomplished
private lecturer on Natural Philosophy, etc., as well as on the
Epistle to the Romans, Leyser furnished him with an unusually favorable
recommendation to the professors in Strasburg. This city, the government
and population of which were exclusively Lutheran, had not yet
been subjected to that great calamity which afterwards befell it, when the
despot and bigot, Louis XIV., incorporated it with the French monarchy,
and by assigning undue privileges to papists, and adopting other tyrannical
measures, opened an avenue for the introduction, not merely of an
inferior Romanic language, but also of the errors and superstitions of the
Church of Rome.

  
§ 2. In his tenth year, Arndt lost his father, but the orphan soon found friends who, through the good fortune of God, helped him continue the studies he had started with great success under his father’s guidance. After finishing his preparatory education at the schools in Halberstadt and Magdeburg, he went in 1576 to the newly established university of Helmstedt.  
[pg xii]  
In the following year, 1577, he became a student at the university of Wittenberg, shortly after the formal recognition of the principles set out in the Formula of Concord (published in 1580), which gave the institution a strictly Lutheran identity and effectively shut down any move towards other doctrinal systems. It was here that he developed a close bond, first as a student and then as a personal friend, with the notable Polycarp Leyser, the elder of that name, whose steadfastness and commitment to maintaining the distinct features of Lutheranism earned him a prominent place in the history of his Church. After Arndt had, even at this young age, distinguished himself as a skilled private lecturer on Natural Philosophy and the Epistle to the Romans, Leyser provided him with an exceptionally favorable recommendation to the professors in Strasbourg. This city, where the government and population were entirely Lutheran, had not yet experienced the great tragedy that later struck when the tyrant and zealot, Louis XIV, absorbed it into the French monarchy and, by granting excessive privileges to Catholics and implementing other oppressive measures, created a pathway for the introduction of not only an inferior Romance language but also the errors and superstitions of the Roman Church.



§ 3. Arndt continued his theological studies in Strasburg, under the
direction of Prof. Pappus, who was also distinguished for his devotion to
the genuine Lutheran faith. In the year 1579 he proceeded to Basel,
where, under the gentle sway of Sulcer, the Lutheran faith had acquired
influence and authority. In this city he was temporarily engaged as the
tutor of a young Polish nobleman; the latter, on one of their excursions,
when Arndt had accidentally fallen into the Rhine, succeeded in seizing
his sinking preceptor by the hair of his head, and thus became the means,
in the hands of God, of saving a life of incalculable value, designed to
prove an ever-flowing source of blessings to the Church.

§ 3. Arndt continued his theological studies in Strasbourg, under Professor Pappus, who was also known for his commitment to the true Lutheran faith. In 1579, he moved to Basel, where, under the kind guidance of Sulcer, the Lutheran faith had gained influence and respect. In this city, he worked briefly as a tutor for a young Polish nobleman; during one of their outings, when Arndt accidentally fell into the Rhine, the nobleman managed to grab him by the hair and thus became the means, in God’s hands, of saving a life of immense value, meant to be a continual source of blessings for the Church.



§ 4. During this whole period Arndt occupied himself with the study
of medicine, in connection with his strictly theological studies; it is possible
that he would have ultimately chosen the practice of medicine as the
business of his life, if a severe illness had not intervened. After his
recovery, he believed it to be his duty to renounce his personal tastes, and
he thenceforth consecrated himself entirely to the service of the Church.
His medical and chemical occupations, although not abandoned, were
afterwards regarded by him only as a recreation.

§ 4. Throughout this entire time, Arndt focused on studying medicine alongside his deep theological studies; he might have ended up choosing a medical career if a serious illness hadn't gotten in the way. After he recovered, he felt it was his duty to set aside his personal interests, and from that point on, he dedicated himself completely to serving the Church. Although he didn’t abandon his medical and chemical studies, he later considered them merely a hobby.



§ 5. He returned, in 1581 or 1582, to his native place, and labored for
some time as a teacher, until he was called by his prince, Joachim Ernest,
to be the pastor of the congregation in Badeborn, a village in the Duchy
of Anhalt; he was, accordingly, ordained in the month of October of
the same year. It was here, too, that he was married, October 31, 1583,
to Anna Wagner, the daughter of an eminent jurist, with whom he passed
[pg xiii]
the remaining thirty-eight years of his life in unclouded domestic happiness.
She was a devout Christian woman, who cheered and encouraged
Arndt amid his many cares, alleviated every burden to the extent of her
ability, and was always regarded by him with tenderness and gratitude.
They were childless; but many an orphan found that their hearts could
overflow with love towards the young and destitute—a love as full of
warmth as beloved children have ever experienced parental love to be.

§ 5. He returned, in 1581 or 1582, to his hometown and worked for some time as a teacher until he was called by his prince, Joachim Ernest, to be the pastor of the congregation in Badeborn, a village in the Duchy of Anhalt; he was, therefore, ordained in October of the same year. It was here, too, that he married Anna Wagner, the daughter of a prominent jurist, on October 31, 1583. He spent the next thirty-eight years of his life in complete domestic happiness with her. She was a devoted Christian woman who supported and encouraged Arndt through his many challenges, easing his burdens as much as she could, and he always regarded her with tenderness and gratitude. They did not have children, but many orphans found that their hearts could overflow with love for the young and needy—a love as full of warmth as children have always felt from their parents.




§ 6. In this first pastoral charge of Arndt, the unhappy state of affairs
subjected him, particularly during the latter part of the seven years
which he spent in it, to a “Lutheran martyrdom,” as Tholuck expresses
himself (Herzog. Encyk. I., 536). The duke, John George, who now
reigned (a relative of the palsgrave, or count palatine, Casimir, a zealous
Calvinist), after various inward struggles, abandoned the Lutheran faith,
and, in the year 1596, publicly adopted the Reformed faith, a few years
after the transactions to which we now refer. Even Protestant rulers,
who had not yet learned the theory that a union of church and state can
operate only perniciously, perpetually interfered in the internal affairs of
the church.—At this period it was the custom of Lutheran pastors, when
they administered the rite of Baptism, to follow the liturgical form which
prescribed “exorcism.” This feature of the whole baptismal form, which
was introduced as early as the third century, or even earlier (before the
days of Tertullian and Origen), consisted simply in a sentence adjuring
the evil spirit to depart from the subject of Baptism. The early practice
had, like others, been gradually associated, after the rise and development
of popery, with superstitious ideas, such as was also the case with
the Lord's Supper, until it assumed an absurd and even revolting form.
At the period of the Reformation, Zwingli and Calvin (Inst. IV., c. 15, 19;
c. 19, 24) rejected the whole form of exorcism. Luther and Melanchthon,
on the other hand, after discarding the popish excrescences, believed that
the scriptural doctrine which the early form involved or suggested, authorized
the retention of the practice, when restricted to a very plain and
simple formula, expressive of a scriptural truth.—Now, at that period, as
it is well known, unfriendly feelings, engendered by various causes, existed
to a certain extent, between the heads respectively of the Reformed
and the Lutheran churches, in consequence of which even harmless customs
which none would, under ordinary circumstances, either advocate or condemn
with partisan feeling, assumed a confessional character. Such was
the case with the purified and simple Lutheran baptismal sentence containing
the “exorcism.”

  
§ 6. In Arndt's first pastoral role, the unfortunate circumstances he faced, especially during the latter part of the seven years he spent there, subjected him to a "Lutheran martyrdom," as Tholuck puts it (Herzog. Encyk. I., 536). The duke, John George, who ruled at the time (a relative of the palatine count, Casimir, a passionate Calvinist), after wrestling with his beliefs, abandoned the Lutheran faith and publicly embraced the Reformed faith in 1596, a few years after the events we're discussing. Even Protestant rulers, who hadn't yet grasped the idea that a union of church and state could only be harmful, consistently interfered in the church's internal matters.—During this time, it was common for Lutheran pastors to follow a liturgical form that included "exorcism" when performing Baptism. This element of the baptismal ceremony, which dates back to at least the third century (or even earlier, before Tertullian and Origen), simply involved a statement commanding the evil spirit to leave the person being baptized. Like many practices, this one gradually became intertwined with superstitious beliefs after the rise of popery, similar to what happened with the Lord's Supper, until it took on an absurd and even disturbing form. During the Reformation, Zwingli and Calvin (Inst. IV., c. 15, 19; c. 19, 24) rejected the entire exorcism form. Luther and Melanchthon, however, after discarding the Catholic additions, believed that the biblical doctrine implied by the early practice justified its retention, provided it was kept to a very straightforward and simple formula that expressed a biblical truth.—At that time, as is well known, there were some unfriendly feelings, arising from various reasons, between the leaders of the Reformed and Lutheran churches, which caused even innocent customs that would normally not provoke strong opinions to take on a confessional significance. This was true for the simplified Lutheran baptismal statement that included the "exorcism."



§ 7. Arndt's course in this matter has often been misunderstood; as it,
however, demonstrates him to have been alike a very firm and conscientious
man, and also an uncompromising supporter of the distinctive doctrines
and usages of the Lutheran Church, the following details may be
appropriately furnished.—The language which Luther retained in his form
[pg xiv]
for Baptism (Taufbüchlein),
after omitting all popish and superstitious practices,
was the following. Between the prayer and the reading of Mark
10:13-16, the pastor says: “I adjure thee, thou unclean spirit, in the
name of the Father, and of the Son, and of the Holy Ghost, that thou
go out and depart from this servant of Jesus Christ, Amen.”—Luther
understood the form to be a declaration or distinct confession of the doctrine
of Original Sin, and a renunciation of Satan. Still, the Lutheran
Church, as such, never recognized the necessity of this ancient form, and
its confessional writings never allude to it. After the excitement of feeling
peculiar to Arndt's age, had been allayed by time, the Lutheran
Church regarded the whole as a mere adiaphoron,
that is, a “thing indifferent,”
not essentially involving any principle whatever, inasmuch as the
doctrine of Original Sin had already been very explicitly set forth and
confessed in her Symbolical Books. Such was the opinion of the eminent
Lutheran dogmatical writers, Gerhard, Quenstedt, Hollaz, etc.; and men
like Baier and Baumgarten even advocated the discontinuance of the
practice. It is no longer retained in any prominent manner in the
Lutheran Church.—But in the age in which Arndt lived, who was not a
man that would obstinately cling to a mere form, the rejection of the formula
of Exorcism did involve a principle; for, under the peculiar circumstances,
that rejection might be understood to be, first, a rejection of the
doctrine of Original Sin, and, secondly, an affirmation that the children
of believing parents were in the kingdom of heaven, even before they
had received Baptism. But all this seemed to conflict with the Pauline
doctrine that all are “by nature the children of wrath.” Eph. 2:3.
While, then, J. Ben. Carpzov, the distinguished interpreter of the Symbolical
Books, who died in 1557, decides that the “Exorcism” is in itself
a matter of indifference, and may without scruple be dropped, he nevertheless
holds that if the omission of it should be understood as a denial
of the Scripture doctrine of the corruption of human nature (Original
Sin), it becomes, in such a case, a matter of principle to retain the formula.
(Isagoge, etc., p. 1122 ff.;
1608.) Walch, the other eminent interpreter
of the Symbolical Books (Introductio, etc.), does not refer to the
matter at all, as it is no essential part of the Lutheran Creed. But Arndt,
who was a calm, sagacious, and conscientious observer, and who may
justly be considered as claiming that, in forming a judgment respecting
him, we should not overlook the spirit of his times, apprehended that the
suppression of the “exorcism” was secretly designed to be the forerunner
of the suppression of the entire Lutheran faith, which constituted
the life of his soul; he could not, under such circumstances, consent to
endanger his most precious treasure.

§ 7. Arndt's approach to this issue has often been misinterpreted; however, it shows that he was a very principled and dedicated person, as well as a staunch supporter of the unique beliefs and practices of the Lutheran Church. The following details may clarify this. The language that Luther kept in his version of Baptism (Baptism book), after removing all popish and superstitious practices, was the following. Between the prayer and the reading of Mark 10:13-16, the pastor says: "I command you, unclean spirit, in the name of the Father, the Son, and the Holy Spirit, to leave and depart from this servant of Jesus Christ. Amen."—Luther interpreted this form as a declaration or clear confession of the doctrine of Original Sin and a renunciation of Satan. Nevertheless, the Lutheran Church, as such, never acknowledged the need of this ancient form, and its confessional writings never mention it. After the emotional fervor characteristic of Arndt's time had faded, the Lutheran Church viewed the whole thing as merely a adiaphoron, which is a "meh," not fundamentally involving any principle, since the doctrine of Original Sin had already been very clearly articulated and affirmed in her Symbolical Books. This was the opinion of notable Lutheran theologians like Gerhard, Quenstedt, Hollaz, etc.; and scholars like Baier and Baumgarten even supported discontinuing the practice. It is no longer prominently observed in the Lutheran Church.—But during Arndt's era, which he did not rigidly adhere to a mere form, the decline of the Exorcism formula did involve a principle; as, given the specific context, that rejection might be understood as both a rejection of the doctrine of Original Sin and a claim that the children of believing parents were already in the kingdom of heaven, even before their Baptism. However, this seemed to contradict the Pauline teaching that all are "by nature, the children of anger." Eph. 2:3. While J. Ben. Carpzov, the well-known interpreter of the Symbolical Books, who died in 1557, believed that the “Exorcism” is in itself a matter of indifference and can accordingly be dropped without hesitation, he argued that if its omission were interpreted as a denial of the Biblical doctrine of human nature's corruption (Original Sin), it then becomes necessary to keep the formula. (Isagoge, etc., p. 1122 and following; 1608.) Walch, another prominent interpreter of the Symbolical Books (Introduction, etc.), does not mention this issue at all, seeing it as non-essential to the Lutheran Creed. But Arndt, who was a calm, insightful, and principled observer, and who should rightfully be seen as suggesting that in forming a judgment about him, we should consider the spirit of his times, perceived that the removal of the “exorcism” was subtly aimed at moving towards the eradication of the entire Lutheran faith, which was the essence of his soul; he could not, under such circumstances, agree to risk his most valued treasure.



§ 8. Now the duke, John George, after his virtual adoption of the Reformed
faith and practice, issued a peremptory order that the formula of
Exorcism should no longer be employed in his dominions at the baptism
[pg xv]
of any infant. Arndt, who was characterized by a childlike submission
to those in authority, as long as matters of principle were not involved,
could not renounce his faith in God's word, and, especially, his personal
conviction of the natural depravity of the human heart. He might have
consented to drop a mere form; but he saw here an entering wedge, which
justly alarmed him. His apprehensions were subsequently proved to have
been only too well founded, when, soon afterwards, Luther's Catechism
was suppressed, and another substituted in its place. Hence, as he could
not renounce a prominent feature of the Lutheran creed, he firmly and
positively refused to obey the ducal command. He remarked, in the
written statement which embodied his reasons for refusing to obey, and
which was submitted to the civil authorities, that his conscience would
not allow him to comply with such a demand of the secular authority—that
the orthodox fathers, who had, during thirteen centuries, connected
“exorcism” with Baptism, understood it in accordance with the mind and
true sense of the Scriptures (ex mente
et vero sensu Scripturæ)—that it was,
therefore, by no means “an impious ceremony” (as the civil ruler, a layman,
had thought proper to designate it),—that he must necessarily abide
by the decision of his conscience—and, that he would humbly submit to
any sentence which his prince might pronounce in the case. The date
which he affixed to the document, is Sept. 10, 1590. That sentence, which
was soon afterwards proclaimed, deposed Arndt from his office, and banished
him from the ducal territories. The reader of Book I. of the “True
Christianity,” will now understand, after observing the earnestness with
which the author insists on the doctrine of Original Sin, or the depravity
of human nature, that he could not conscientiously take any step which
would, even indirectly, involve a denial of that sad truth of the Bible,—a
truth to which his knowledge of his own heart daily testified.

§ 8. Now the duke, John George, after essentially adopting the Reformed faith and practices, issued a definitive order that the formula of Exorcism should no longer be used in his territories during the baptism of any infant. Arndt, who was known for his childlike submission to authority as long as it didn’t conflict with his principles, couldn’t abandon his faith in God's word, particularly his personal belief in the natural depravity of the human heart. He might have agreed to drop a mere formality, but he saw this as a concerning precedent, which justly frightened him. His concerns turned out to be well-founded, as soon after, Luther's Catechism was banned and replaced with another. Therefore, since he couldn’t relinquish a key aspect of the Lutheran creed, he firmly and decisively refused to obey the duke's command. In the written statement explaining his refusal, which he submitted to the civil authorities, he pointed out that his conscience wouldn’t allow him to comply with such a demand from the secular authority—that the orthodox fathers, who had connected “exorcism” with Baptism for thirteen centuries, understood it in accordance with the true meaning of the Scriptures (from the mind and true meaning of Scripture)—that it was, therefore, by no means “an impious ceremony” (as the civil ruler, a layman, had thought proper to call it)—that he must follow his conscience’s decision—and that he would humbly accept any punishment his prince might impose. The date he put on the document was Sept. 10, 1590. The sentence, which was soon announced, removed Arndt from his position and exiled him from the ducal territories. The reader of Book I of the “Real Christianity,” will now understand, after seeing how passionately the author emphasizes the doctrine of Original Sin or the depravity of human nature, that he could not in good conscience take any step that would, even indirectly, deny that painful truth of the Bible—a truth that his own heart continually confirmed.



§ 9. But the Divine Head of the Church did not depose this faithful
minister. At the very time when Arndt seemed to be homeless and
friendless, two important posts were offered to him—one in Mansfeld, the
other in Quedlinburg, an important city, which, after belonging to various
rulers, has at last been incorporated with the monarchy of Prussia. The
city adopted the Lutheran faith in 1539. Arndt decided to make this
place his home, and he labored here with eminent success, during a
period of seven years, as the pastor of the church of St. Nicholas. However,
he also endured much affliction in this new charge, and his holy
zeal and devout spirit, while fully appreciated by intelligent and enlightened
believers, were misunderstood and even hated by others, so that he
longed to be transferred to another field of labor.

§ 9. But the Divine Head of the Church did not remove this devoted minister. At a time when Arndt appeared to be without a home and friends, two significant positions were offered to him—one in Mansfeld and the other in Quedlinburg, an important city that, after being ruled by various powers, has finally been incorporated into the Prussian monarchy. The city embraced the Lutheran faith in 1539. Arndt chose to make this place his home, and he worked here with great success for seven years as the pastor of St. Nicholas Church. However, he also faced a lot of hardships in this new role, and while his passionate dedication and devout nature were fully appreciated by thoughtful and enlightened believers, they were misunderstood and even disliked by others, making him yearn for a transfer to a different field of work.




§ 10. He was at length permitted to depart, and removed to the city of
Brunswick, situated in the territory of the duke of Brunswick; it aspired
at that time to become a “free city,” subject directly to the German
emperor. The warfare between the duke and the city, during Arndt's
[pg xvi]
residence in the latter, subjected him to many sore trials. His abode in
it, extending from 1590 to 1608, is specially interesting, as he then presented
to the religious community Book I. of his “True Christianity.”
Dr. A. Wildenhahn, who has, in recent times, furnished us with various
charming volumes, descriptive of the times, respectively, of Luther,
Spener, Paul Gerhardt, etc., in which he combines “fiction and truth,”
has selected this period of Arndt's history, as the one to which he dedicates
his two delightful volumes, entitled “Johannes Arndt” (Leipzig,
1861). This author complains that he found it a difficult task to collect
full and authentic accounts of Arndt's life. Still, he obtained access to
various documents in the archives of the city of Brunswick, and in the
royal library in Dresden, which had not been previously examined even
by Arndt's best biographer, the Rev. Frederick Arndt, of Berlin; and
these materially assisted him in preparing his own work.1


§ 10. He was finally allowed to leave and moved to the city of Brunswick, located in the territory of the duke of Brunswick; at that time, it aimed to become a "liberated city," directly under the German emperor. The conflict between the duke and the city during Arndt's time there put him through many tough challenges. His stay, which lasted from 1590 to 1608, is especially interesting because it was when he presented Book I of his "Authentic Christianity." Dr. A. Wildenhahn, who has recently provided us with several engaging volumes about the times of Luther, Spener, Paul Gerhardt, and others, blending "fiction and reality," chose this period of Arndt's life as the focus for his two delightful volumes titled “Johannes Arndt” (Leipzig, 1861). This author notes that he found it challenging to gather complete and authentic accounts of Arndt's life. However, he gained access to various documents in the archives of the city of Brunswick and in the royal library in Dresden, which had not been previously examined even by Arndt's best biographer, the Rev. Frederick Arndt of Berlin; these significantly helped him in preparing his own work.1



§ 11. During the earlier years of Arndt's residence in Brunswick, as a
co-pastor of the church of St. Martin, his life was comparatively peaceful
and happy. The purity of his character, the soundness and power of his
doctrine, and the diligence and fidelity manifested in his pastoral labors,
could not fail to command the respect, and attract the love of all candid
persons. But he was at length subjected to trials of a new and painful
character, and became the victim of the hostile and persecuting spirit of
men from whom a very different course of conduct might have reasonably
been expected. The origin of these new difficulties has not always been
clearly understood; while some have regarded Arndt as worthy of the
censures of those who assailed him, others are disposed to condemn those
assailants in unqualified terms. It is strange that, even at this comparatively
remote period, such judgments are sometimes expressed in language
which betrays personal feeling rather than it announces the calm judgment
of a later and disinterested generation.

§ 11. During the early years of Arndt's time in Brunswick as a co-pastor at St. Martin's Church, his life was relatively peaceful and happy. His integrity, strong and powerful teachings, and the dedication and commitment he showed in his pastoral work earned him the respect and affection of everyone who was open-minded. However, he eventually faced new and painful challenges and became a target of the hostile and persecuting behavior from people from whom a different approach might have been expected. The roots of these new difficulties haven’t always been clearly understood; while some viewed Arndt as deserving the criticism he received, others firmly condemned those who attacked him. It’s odd that, even after all this time, people still express their opinions in a way that reflects personal emotions rather than a balanced judgment from a later, unbiased perspective.




§ 12. It is here necessary to cast a glance at the history of the times
which preceded and followed the eventful year 1555, in which Arndt was
born, a year ever memorable as the one in which the signing of the articles
of the Peace of Augsburg secured a temporary external repose for
the Lutheran Church. This “Peace” terminated at least the horrors which had followed
the introduction, in 1548, of the Augsburg Interim, by
which the newly-established Protestant doctrine was seriously endangered.
The provisions of this Interim were enforced with such merciless
tyranny by popish authorities, that in South Germany alone about four hundred
[pg xvii]
faithful Lutheran pastors, who could not conscientiously accede to an
arrangement which might possibly restore the full authority of the errors
and superstitions of Rome, were driven, as exiles, with their families,
from their homes. The spirit of the Christian martyrs of the early ages
of the Church revived in these heroic men, and they clung with undying
tenacity to their holy faith.

  
§ 12. It’s important to take a look at the history surrounding the significant year 1555, when Arndt was born, a year that remains memorable for the signing of the articles of the Peace of Augsburg, which provided a temporary calm for the Lutheran Church. This “Peace” ended the horrors that had followed the introduction of the Augsburg Agreement in 1548, which seriously threatened the newly established Protestant doctrine. The rules of this Temporary were enforced with such ruthless severity by Catholic authorities that, in South Germany alone, about four hundred [pg xvii] faithful Lutheran pastors, who could not in good conscience agree to a deal that could potentially restore the full power of Rome’s errors and superstitions, were forced into exile, along with their families, from their homes. The spirit of the Christian martyrs from the early Church reawakened in these brave men, and they held onto their sacred faith with unwavering determination.



§ 13. That faith now encountered new enemies, who did not resort to
fire and the sword, but who adopted more insidious means for corrupting
divine truth; and again, assaults like theirs, only increased the jealousy
with which the genuine Lutherans guarded the purity of their doctrinal
system. It was the only gift of heaven, which sin and Satan could not
touch, and which retained all its unsullied holiness. The soul of man had
become corrupt; the body was subject to disease and death; the world,
fair as it was, and rich in the gifts of God, had nevertheless been made
by sin to bring forth thorns and thistles. But the Gospel truth, which
conducted men to Christ and heaven, remained in all its purity and power.
These men were willing to suffer and die, but while they did live, they
could not relax the grasp with which they held fast to evangelical truth.
Now, amid the political and religious commotions of that stormy age,
could we expect that devout men should say, “Peace, peace;” when there
was no peace? (Jerem. 6:14.)

§ 13. Faith now faced new enemies, who didn't use fire and sword, but instead used more subtle ways to corrupt divine truth; and once again, attacks like theirs only heightened the vigilance with which genuine Lutherans protected the purity of their beliefs. It was the only gift from heaven that sin and Satan couldn't touch, retaining all its untainted holiness. Humanity's soul had become corrupt; the body was prone to disease and death; the world, beautiful as it was and rich in God's gifts, had nonetheless been made by sin to yield thorns and thistles. But the truth of the Gospel, which led people to Christ and heaven, remained in all its purity and power. These people were ready to suffer and die, but while they lived, they couldn't loosen their grip on evangelical truth. Now, amidst the political and religious turmoil of that chaotic time, could we expect devout individuals to say, "Calm down, calm down;" when there was no peace? (Jerem. 6:14.)




§ 14. Let us illustrate this subject. Schwenkfeldt, for instance (born in
1490; died, 1561), an opponent of both the Lutherans and the Reformed,
as well as of the Papists, and, accordingly, constantly engaged in controversies
with all parties, declared that Luther's uncompromising determination
to maintain the authority of the written word of revelation, the
Bible, was equivalent to a worship of the letter. He assigned, in his
fanaticism and morbid mysticism, a rank to an inner and direct word of
the Divine Spirit, which he asserted that he received, far above that of the
written word of God. He refused to make any distinction between the
divine act of the justification of the believer, on the one hand, and the
progressive sanctification of the believer, on the other. He taught that
the two natures of Christ, the divine and the human, were so fused
together, or, rather, that the flesh of Christ was so absolutely deified or
converted into God himself, that no distinction between them remained,—that
the regenerate could live without sin, etc. He succeeded, in spite of
the crudeness, one-sidedness, and unsoundness of his doctrines, in attracting
many disciples. His death, which occurred in 1561, a few years after
Arndt's birth, did not terminate the widespread confusion which he had
created in the Protestant Church; the dread of that sickly form of mysticism
which he attempted to establish, long remained. The fear was naturally
entertained that it might lead many astray, who, while they did not
otherwise fraternize with Schwenkfeldt in his wild and absurd course,
[pg xviii]
might be deluded by his claims to superior religious intelligence and
holiness.

  
§ 14. Let’s illustrate this topic. Schwenkfeldt, for example (born in 1490; died in 1561), was against both the Lutherans and the Reformed, as well as the Catholics, and was constantly caught up in debates with all sides. He claimed that Luther’s stubborn insistence on the authority of the written word of revelation, the Bible, amounted to idolizing the letter itself. In his fanaticism and unhealthy mysticism, he elevated an inner and direct communication from the Divine Spirit, which he claimed to receive, far above the written word of God. He made no distinction between God's act of justifying the believer and the believer's ongoing sanctification. He taught that the two natures of Christ, divine and human, were so intertwined — or rather, that Christ's flesh was so completely deified or turned into God himself — that no distinction between them remained; thus, the regenerated could live without sin, and so on. Despite the crudeness, one-sidedness, and unsoundness of his teachings, he managed to attract numerous followers. His death in 1561, a few years after Arndt’s birth, did not end the widespread confusion he had caused in the Protestant Church; the fear of the unhealthy form of mysticism he sought to establish lingered. There was a natural concern that it could lead many astray, who, while they didn’t agree with Schwenkfeldt’s wild and absurd ideas, might still be misled by his claims of superior religious insight and holiness.  
[pg xviii]




§ 15. The disastrous influences of the demagogue Thomas Münzer
(born in 1490), and of his fanatical party, the Zwickau prophets, on sound
doctrine and sound morals, as well as the blood which they had shed,
were still vividly remembered.—Servetus, the Unitarian, had perished,
but he left a seed behind; the doctrine of Christ's deity still remained a
point of attack. And besides these false teachers, several others, who
were originally connected in various modes with the Lutheran Church,
promulgated at various times opinions which seemed to be subversive of
all Scripture doctrine.—Agricola, who had originally been an active
adherent of Luther, gradually departed from the faith. He unquestionably
betrayed the interests of Protestantism by sanctioning the Augsburg
Interim of 1548. He engaged in a controversy, at first with Melanchthon,
and then with Luther himself, on the subject of the proper “Use of the
law”—the Antinomistic controversy—maintaining that the law was no
longer of importance to the believer, and that the Gospel alone should be
preached. He died in 1566, when Arndt was about eleven years old.
The confusion in the church, which he created by his dangerous sentiments
on several points, was long painfully felt.—The Osiandrian controversy,
respecting Justification, and its relation to Sanctification, began in
1549, and closed only when Arndt was already a student.—The Majoristic
controversy originated in the public declaration made by G. Major, that
“good works are necessary to salvation.” The fears which such a
doctrine, that savored of popery, produced among orthodox and devout Lutherans,
were excessive. Those who opposed Major, were alarmed by his unguarded
expressions, and apprehended that the Gospel doctrine of Justification
by faith in Christ alone, without human works or merit, would be endangered,
unless they silenced him. The controversy, in its most energetic
form, terminated about seven years after Arndt's birth, but the indirect
effects of the misconceptions connected with the great topic of this controversy,
were deeply felt by him.—The Synergistic controversy, relating
to the question whether man could co-operate with the Holy Spirit in the
work of his conversion, began in the year in which Arndt was born, and
was maintained with great energy during several years.—The so-called
Cryptocalvinistic controversy, referring mainly to the doctrine of the
Lord's Supper, and involving certain important questions respecting the
Person of Christ, commenced about three years before Arndt's birth, and
agitated the church during many years.—These, and other subjects on
which also controversies had arisen, were, in the good providence of God,
at length calmly considered by learned and devout Lutheran theologians,
conscientiously examined in the light of the divine Word, impartially decided,
and set forth, in the year 1580, in the Formula of Concord, the
last of the special Lutheran creeds, all the doctrines of which Arndt cordially
[pg xix]
received, as he repeatedly declared in an official manner on various occasions,
in his writings, in his last will and testament, and on his death-bed.
(See below §§ 24,
25.) The very great reverence with which he regarded
this noble creed, and his attachment to it, are to be ascribed not only to
the spotless purity of the doctrines which it sets forth, but also to the
good work which it performed in successfully and permanently deciding
several very important questions which had latterly arisen, and on which
the preceding creeds had not authoritatively and fully pronounced. It is,
however, obvious, that even after these storms subsided, the waves would
long remain in commotion, and it was precisely in these troublous times
that Arndt labored in the ministry.


§ 15. The devastating impact of the demagogue Thomas Münzer (born in 1490) and his radical group, the Zwickau prophets, on sound doctrine and morals, along with the violence they inflicted, was still fresh in people's minds. Servetus, the Unitarian, had died, but he left behind a legacy; the belief in Christ's divinity remained a point of contention. In addition to these false teachers, several others who had various ties to the Lutheran Church at different times promoted views that seemed to undermine all biblical teachings. Agricola, who had initially been a strong supporter of Luther, gradually drifted away from the faith. He undeniably betrayed the interests of Protestantism by endorsing the Augsburg Interim of 1548. He became involved in a dispute, first with Melanchthon and then with Luther himself, regarding the proper "Applying the law"—the Antinomistic controversy—claiming that the law no longer mattered to believers and that only the Gospel should be preached. He died in 1566 when Arndt was about eleven years old. The confusion he caused in the church with his dangerous ideas was felt for a long time. The Osiandrian controversy over Justification and its relation to Sanctification began in 1549 and only ended when Arndt was already a student. The Majoristic controversy was sparked by G. Major's public statement that “Good deeds are necessary to salvation.” The fears generated by this teaching, which hinted at popery, were intense among orthodox and devout Lutherans. Those who challenged Major were concerned by his careless remarks and feared that the Gospel doctrine of Justification through faith in Christ alone, without any human actions or merit., would be at risk unless they silenced him. The controversy reached its peak about seven years after Arndt's birth, but the lingering effects of the misunderstandings surrounding this crucial issue were strongly felt by him. The Synergistic controversy, which debated whether people could cooperate with the Holy Spirit in their conversion, started in the year Arndt was born and continued vigorously for several years. The so-called Cryptocalvinistic controversy, primarily concerning the doctrine of the Lord's Supper and involving significant questions about Christ's nature, began about three years before Arndt's birth and stirred the church for many years. These and other issues that led to controversies were, in God's good providence, ultimately examined by knowledgeable and dedicated Lutheran theologians, carefully scrutinized in light of Scripture, impartially resolved, and published in 1580 in the Formula of Concord, the last of the specific Lutheran creeds, all of which Arndt accepted wholeheartedly, as he consistently stated in various official contexts, in his writings, in his last will and testament, and on his deathbed. (See below §§ 24, 25.) The profound respect he had for this esteemed creed and his commitment to it were due not only to the pure teachings it presented but also to the significant role it played in effectively and permanently settling several major questions that had recently emerged, which the earlier creeds had not definitively addressed. However, it is clear that even after these tumultuous debates calmed, the effects would still stir, and it was precisely during these troubled times that Arndt served in ministry.




§ 16. The catalogue of the difficulties which awaited him, is not yet
exhausted. We have to add, as a part of the history of the times, when
an extraordinary number of political and ecclesiastical contentions prevailed,
the excitement of feeling which certain differences of doctrine
between the Lutherans and the Reformed engendered, and which would
never have risen to the fearful height in which history now exhibits it to
us, if political power, controlled alternately by the two religious parties in
some of the German principalities, had not been invoked by them. The
awful death by fire, which terminated the career of Servetus (Oct. 27,
1553, two years before the birth of Arndt, and more than six years after
the death of Luther), was decreed by the civil authorities of Geneva, but
was sanctioned by Calvin and even the gentle Melanchthon—a sad example
of the clouded views of men at that time respecting religious liberty and
the right of civil rulers to punish men for their errors in the faith.

  
§ 16. The list of challenges he faced is far from finished. We must also consider, as part of the historical context, the intense feelings sparked by the doctrinal disputes between the Lutherans and the Reformed during a time filled with political and ecclesiastical conflicts. These tensions would never have reached the alarming levels we see in history if political power, which shifted between the two religious factions in some German principalities, hadn't been invoked by them. The horrific execution by fire that ended Servetus's life (October 27, 1553, just two years before Arndt was born, and more than six years after Luther's death) was ordered by the civil authorities of Geneva but was supported by Calvin and even the more moderate Melanchthon— a tragic reflection of the confused perceptions of religious freedom and the authority of civil leaders to punish people for their beliefs at that time.




§ 17. In the Palatinate (the ancient Pfalz, the territories of
which are now distributed among Bavaria, Prussia, etc.) the Lutheran Church had
been established, and popery ceased to exist. But in 1560, a few years
after Arndt's birth, the Elector, Frederick III., withdrew from the church,
and adopted the Reformed faith and usages. His successor, Lewis VI.,
endeavored to restore the ascendency of Lutheranism; but after his brief
reign, the authorities which succeeded, established “Calvinism” (the term
employed in Church History) on a permanent basis. A similar ecclesiastico-civil
revolution occurred in Bremen in 1562; fourteen Lutheran pastors
and the Lutheran members of the City Council were expelled, and the
city became Reformed. Such changes occurred elsewhere. Both parties
were undoubtedly more or less honest in adhering to their doctrinal views;
and both claimed the right to depose and exile those of an opposite faith,
whenever the civil and political power was, in either case, directed by them.

  
§ 17. In the Palatinate (the old Pfalz, which is now divided among Bavaria, Prussia, and others) the Lutheran Church had been established, and Catholicism had faded away. But in 1560, a few years after Arndt was born, Elector Frederick III. broke away from the church and adopted the Reformed faith and practices. His successor, Lewis VI., tried to restore Lutheranism's dominance; however, after his short reign, the following authorities established Calvinism (the term used in Church History) as a permanent system. A similar church-state shift happened in Bremen in 1562, where fourteen Lutheran pastors and the Lutheran members of the City Council were expelled, and the city turned Reformed. Such changes took place in other areas as well. Both sides were likely sincere in their beliefs and claimed the right to remove and exile those with opposing views whenever they held civil and political power.



§ 18. Let it now be remembered that these contending Protestants, Lutheran
and Reformed or Calvinistic, were led by men respectively, who
were confessedly intelligent, learned, and endowed with great abilities,
many of whom were not only honest in expressing their convictions, but
also conscientious in their conduct, whether they were governed by an
[pg xx]
erring or an enlightened conscience. That the latter is historically true,
is demonstrated by their readiness, when they lost power, to submit to
imprisonment or exile, rather than to renounce their respective creeds.
They were all too well acquainted with Bible truth to look with other
feelings than with horror on the popish creed. But while their own Protestant
creed was very precious to their souls, they could not tolerate any
departure from it, even if that departure was not in the direction “towards
Rome.” That departure must, as they judged, necessarily be equivalent
to a denial of God's truth, as they believed that they had found it in the
Bible. Thus all were alike sensitive—all seemed to feel that if they tolerated
any error, that error could not be trivial—it was, as far as it
extended, a denial of God's truth. Could they safely assume the shame and guilt
of such a sin? We may add, that we are here speaking only of the honest
leaders of the Lutherans and the Reformed, of whom each man judged
and acted for himself, as one who was accountable to God. No honest
Reformed theologian would have screened a Reformed heretic from condemnation;
and no honest Lutheran would, for a moment, have tolerated
a nominal Lutheran, who rejected any part of the creed of the church.

§ 18. It's important to remember that the Protestant factions, Lutheran and Reformed or Calvinistic, were led by individuals who were clearly intelligent, educated, and highly capable. Many of these leaders were not only sincere in sharing their beliefs, but also principled in their actions, whether they were guided by a misguided or a clear conscience. Historically, this is proven by their willingness to accept imprisonment or exile rather than abandon their beliefs. They were all too aware of biblical truth to feel anything but horror towards the Catholic faith. While their own Protestant beliefs were incredibly valuable to them, they could not accept any deviation from those beliefs, even if that deviation was not in the direction “heading to Rome.” They believed that any departure would necessarily equate to a rejection of God's truth, based on what they understood from the Bible. Thus, everyone was equally sensitive; everyone felt that if they accepted any error, that error could not be insignificant—it was, to the extent it extended, a rejection of God's truth. Could they risk the shame and guilt of such a sin? It’s worth noting that we are referring only to the truthful leaders of the Lutherans and the Reformed, each of whom made their own judgments and acted independently, as accountable to God. No honest Reformed theologian would have defended a Reformed heretic from condemnation; and no honest Lutheran would have tolerated a nominal Lutheran who rejected any part of the church’s creed, even for a moment.




§ 19. At the same time, all these men were fallible creatures, subject to
all the errors of judgment, and to all the passions and infirmities incident
to fallen man. They often supposed that their intentions were pure,
when selfish motives governed them, and their jealous guardianship of
God's truth was combined with a jealous love for their personal opinions.
It was under these circumstances, when each party watched with extreme
jealousy over the purity of the faith, as adopted by it, and when, besides,
many private interests—personal, political, and pecuniary—exercised vast
influence, that Arndt entered on his labors.—We have introduced the
above details, in order to explain his declarations in the preface to
Book I. § 8,
that he rejects the Synergistic, Majoristic, etc., errors, and entertains
no other views except those which are set forth in the Lutheran
Symbolical Books.


§ 19. At the same time, all these men were imperfect beings, prone to all the mistakes in judgment and to all the emotions and weaknesses that come with being human. They often thought their intentions were noble when they were actually driven by selfish motives, and their protective stance over God's truth was mixed with a protective love for their personal beliefs. It was in this environment, where each group kept a close eye on the integrity of the faith they embraced, and where numerous private interests—personal, political, and financial—played a significant role, that Arndt began his work.—We’ve included these details to clarify his statements in the preface to Book I. § 8, where he rejects the Synergistic, Majoristic, and other errors, holding only those views that are expressed in the Lutheran Symbolical Books.




§ 20. When he commenced his labors in Brunswick, he was the
youngest member of the “ministerium” of the city, that is, of the college
composed of the pastors of the several city churches, all of which at that
time strictly adhered to the Lutheran creed. He had long lamented that,
in consequence of the infelicity of the times, which caused endless doctrinal
controversies, the parties of which were many, Papists, Mystics,
Unitarians, Reformed, Lutherans, etc., the attention of many persons was
diverted from the practical duties of a Christian life, and directed exclusively
to controversies on points of doctrine; the result was, that the
understanding was actively exercised, but the heart was not properly
affected. Such considerations induced him to write Book I. of his “True
Christianity.” It was his object to show that God demands a holy life,
proceeding from faith in Christ, and that no jealousy concerning the
[pg xxi]
purity of the creed will atone for the absence of the fruits of the Spirit,
as exhibited in the life and conduct of the individual. Hence he insists
with a warmth unusual in that excited and controversial age, on repentance,
on faith in Christ, and on a holy life. Possibly, the apparently
sweeping assertions which occasionally occur in his writings, to the effect
that the majority of his contemporaries lacked a heavenly spirit, acquired
their sombre hue in consequence of the publicity given to human frailties,
and the retirement and shade in which vast numbers of holy men preferred
to dwell. His Book I., which constitutes the principal part of the
work, was first published in Jena, in the year 1605; a second and improved
edition appeared in 1607.

  
§ 20. When he started his work in Brunswick, he was the youngest member of the “ministry” of the city, which was the group made up of pastors from the various city churches, all of which at that time strictly followed the Lutheran faith. He had long been frustrated because, due to the unfortunate state of affairs that led to endless doctrinal disputes involving many factions—such as Catholics, Mystics, Unitarians, Reformists, Lutherans, etc.—many people's focus was pulled away from the practical aspects of living a Christian life, and instead concentrated solely on arguments over doctrine. As a result, while their minds were engaged, their hearts were not truly touched. These thoughts led him to write Book I. of his "Real Christianity." His goal was to demonstrate that God requires a holy life that comes from faith in Christ, and that no concern over the [pg xxi] purity of the doctrine can make up for the lack of the Spirit's fruits, as shown in an individual's life and behavior. Consequently, he emphasizes with a passion uncommon in that heated and contentious era, the importance of repentance, faith in Christ, and leading a holy life. Perhaps, the broad statements that sometimes appear in his writings, suggesting that most of his contemporaries lacked a genuine heavenly spirit, took on a darker tone due to the focus on human weaknesses, in contrast to the many holy individuals who preferred to live in obscurity. His Book I., which forms the main part of the work, was first published in Jena in 1605; a second and revised edition came out in 1607.




§ 21. It consisted principally of the matter which he had introduced in
a course of practical sermons previously delivered by him on week-days.
It attracted great attention, and was rapidly circulated throughout Germany.
The modest and retiring author, without expecting such a result,
at once became a celebrity. Nevertheless, new trials now commenced.
An envious feeling seems to have been engendered in the hearts of several
of his colleagues in the “ministerium” of the city, when they noticed the
honor which the author had undesignedly gained. Perhaps, too, the controversial
spirit of the times, and the jealousy of good men respecting the
faith, which was assailed on all sides—by Papists, Calvinists, Unitarians,
fanatics, etc.,—may have led them to scrutinize the book with too suspicious
eyes. All held firmly to the Gospel doctrine of Justification by
faith alone, without works. Now, when they found that Arndt insisted
with such earnestness on the evidences of faith, as furnished by a holy
life, they were morbidly affected, and apprehended that the doctrine of
justification by faith alone, which their bitter enemies, the Papists,
denounced, had not been guarded with sufficient care by Arndt. Other
expressions, again, which they did not interpret impartially, led them to
fear that he was introducing mysticism and other morbid religious systems
into the Church. The reproaches which he was compelled to hear, deterred
him for some time from fulfilling his promise of adding three other
“Books” to Book I. The complete work may be regarded as consisting
of Four Books, as published in 1609. At a considerably later period a
fifth, and then a sixth book, were added. The former was designed as
an explanation and recapitulation of the Four Books, and the latter,
consisting in part of letters addressed to various eminent theologians,
besides having the same object in view, was intended also to defend the
doctrinal and ethical positions assumed in the Four Books. As they
partake of the nature of an appendix, and refer, to some extent, to misunderstandings
belonging to an earlier age, the Latin versions omit them,
and this example was followed by the English translator.

  
§ 21. It mainly consisted of the material that he had introduced in a series of practical sermons he had previously delivered on weekdays. It caught a lot of attention and quickly spread across Germany. The humble and reserved author, not expecting such an outcome, suddenly became a celebrity. However, new challenges soon arose. A sense of envy seemed to develop in the hearts of several of his colleagues in the “ministry” of the city upon noticing the honor that the author had unintentionally achieved. Perhaps, too, the combative spirit of the times and the jealousy of good men regarding the faith, which was being attacked from all sides—by Papists, Calvinists, Unitarians, fanatics, etc.—may have led them to examine the book with overly suspicious eyes. All were firmly committed to the Gospel doctrine of Justification by faith alone, without works. When they saw that Arndt insisted so earnestly on the evidence of faith reflected in a holy life, they became uneasy and feared that the doctrine of justification by faith by myself, which their bitter enemies, the Papists, condemned, had not been adequately protected by Arndt. Other statements that they did not interpret fairly led them to worry that he was bringing mysticism and other unhealthy religious practices into the Church. The criticism he had to endure temporarily prevented him from fulfilling his promise to add three more "Books" to Book I. The complete work can be seen as comprising Four Books, as published in 1609. Much later, a fifth and then a sixth book were added. The former was intended as an explanation and summary of the Four Books, while the latter, which included letters to various notable theologians, also aimed to defend the doctrinal and ethical positions established in the Four Books. Since they serve as an appendix and address misunderstandings from an earlier time, the Latin versions left them out, and the English translator followed this example.




§ 22. Arndt was freed from the unpleasant relations in which he stood
to his colleagues in Brunswick, in which city he had spent about ten years,
[pg xxii]
by a call which he received in 1608 to enter a new field of labor in Eisleben.
This city, which, as in the days of Luther (who was born and baptized, and
who also died there), still belonged to the territory of the Counts of Mansfeld,
is at present incorporated with the kingdom of Prussia (Province of
Saxony). It was here that Arndt ventured to publish the whole of the
Four Books of his “True Christianity.” In this new position, his admirable
character and spirit were justly appreciated alike by his patrons, the
Counts of Mansfeld, by his colleagues, and by the people. The fidelity
with which he remained at his post during the prevalence of an epidemic
that carried off many of the inhabitants, his self-sacrificing spirit in the
discharge of his pastoral duties, and his judicious course as an assessor
of the local consistory, demonstrated the true nobility of his soul—the
spirit of the divine Redeemer. However, even though his relations with
all who surrounded him were of the most friendly character, he did not
remain longer than about two years and a half in Eisleben. He had been
repeatedly invited to assume important charges, which he declined to
accept; for while he had often found opponents, his great personal merit,
his eminent services, both as a preacher of the Gospel and as an author
of devotional works, and his godly spirit, had secured for him the respect,
confidence, and love of the whole religious public. Duke George of
Brunswick-Lüneburg, who at that time resided in Celle (Zelle), invited
him, in the year 1611, to accept the two offices of court-preacher and of
General Superintendent of ecclesiastical affairs in the principalities of
Brunswick and Lüneburg. (Celle was subsequently attached to the kingdom
of Hanover, but has, in the most recent times, been absorbed, with
the contiguous territories, by Prussia.) The Count of Mansfeld very
reluctantly consented to Arndt's removal; the latter, however, believed
that it had become his duty to enter the wide and inviting field of labor
which Providence had opened to him. The reigning duke, who was
deeply interested in the welfare of the Lutheran Church, judiciously and
vigorously sustained his new court-preacher in all his labors. The latter,
in addition to his ordinary pastoral duties, visited the congregations of the
whole territory, introduced various ecclesiastical reforms, and continued
till his death, which occurred May 11, 1621, to enjoy the divine blessing
himself, and to be a blessing to all whom his influence reached. If he
was born during a stormy period, and lived in an age of controversies
which wounded his soul, he was, nevertheless, like Luther, very happy in
being permitted to terminate his labors precisely at the time when he was
called away. For, as Luther closed his eyes in peace during the year
which preceded the disastrous battle of Mühlberg (April 24, 1547), so
Arndt fell asleep soon after the Thirty Years' War began, before the world
saw those horrors which language fails to describe in their awful extent.
He had contracted a disease of the throat, which was subsequently aggravated
by a violent fever; and his exhausted frame at length yielded to the
[pg xxiii]
assault of disease. He sent for his friend and brother, the Rev. William
Storch, early in the morning of May 9. After being placed on a chair,
he humbly made a general confession of his sins, declared once more that
he adhered as heretofore to the pure doctrine of God's word and rejected
every error, and then, with all the cheerfulness of Christian faith, received
the Lord's Supper. Dr. Morris, in the work referred to, in a note above,
quotes from his authorities the following: “Mr. Storch then addressed
him (in language similar to that which Dr. Jonas used in speaking to the
dying Luther) as follows: ‘I do not doubt, that as you have never entertained
any doctrine contrary to God's word, but have always continued
firm and steadfast in the pure, unadulterated word, the Scriptures of the
prophets and apostles, the Augsburg Confession, and other Symbolical
Books of the Lutheran Church, and most heartily and sincerely despised
and rejected all contrary doctrines, so you will also by God's grace maintain
to the end the same doctrines and faith which you have publicly
preached and professed.’ Arndt replied several times, in a weak but
intelligible voice, most decisively, ‘Yes, yes, that I will, even to the
end.’ ” On the 11th of May he began to sink rapidly, but was still able
to repeat many of his favorite texts, such as Ps. 143:2, and John 5:24.
After having slept a short time, he awoke, looked upward, and exclaimed
with a comparatively loud voice: “We beheld his glory, the glory as of the
only begotten of the Father, full of grace and truth.” John 1:14. His wife
asked him when he had seen that “glory.” He replied: “I saw it just
now. O what a glory it is! It is the glory which eye hath not seen, nor
ear heard, neither hath entered into the heart of man to conceive of. This
is the glory which I saw.”—When he heard the clock striking at eight in
the evening, he asked what the hour was. When it struck again, he repeated
the question. On being told that it was striking nine, he said:
“Now I have overcome all.” These were the last words of this “good
soldier of Jesus Christ.” 2 Tim. 2:3. He lay perfectly still until after
midnight, when he breathed his last. God had given him a peaceful
death. The serenity of his soul in his last hours seemed to linger on his
features, even after the spirit had departed.

  
§ 22. Arndt was relieved from the uncomfortable relationships he had with his colleagues in Brunswick, where he had spent about ten years,  
[pg xxii]  
when he received a call in 1608 to take on a new role in Eisleben. This city, which, like in Luther's days (who was born, baptized, and died there), still belonged to the territory of the Counts of Mansfeld, is now part of the Kingdom of Prussia (Province of Saxony). It was here that Arndt took the bold step of publishing all Four Books of his "Real Christianity." In this new role, his outstanding character and spirit were rightly appreciated by his patrons, the Counts of Mansfeld, his colleagues, and the local community. His dedication to staying at his post during an epidemic that claimed many lives, his selfless approach to his pastoral duties, and his wise role as an assessor for the local consistory showcased the true nobility of his spirit—the essence of the divine Redeemer. However, even though he had friendly relations with everyone around him, he didn’t stay in Eisleben for more than about two and a half years. He had received several offers for significant positions, which he chose not to accept; despite facing opposition at times, his significant personal qualities, exceptional contributions both as a Gospel preacher and as an author of devotional works, and his devout spirit earned him the respect, trust, and affection of the entire religious community. In 1611, Duke George of Brunswick-Lüneburg, who was then living in Celle (Zelle), invited him to take on the roles of court-preacher and General Superintendent for church matters in the principalities of Brunswick and Lüneburg. (Celle was later attached to the Kingdom of Hanover but was recently absorbed, along with neighboring areas, by Prussia.) The Count of Mansfeld was very reluctant to let Arndt go; however, Arndt felt it was his duty to embrace the broad and enticing field of work that Providence had opened for him. The ruling duke, who was deeply concerned about the welfare of the Lutheran Church, wisely and strongly supported his new court-preacher in all his endeavors. Alongside his regular pastoral duties, he visited congregations throughout the region, introduced various church reforms, and continued to enjoy divine blessings until his death on May 11, 1621, being a blessing to all those he influenced. Although he was born during a tumultuous time and lived in an era of controversies that troubled him, like Luther, he was fortunate to conclude his efforts just as he was called away. Just as Luther passed away peacefully in the year before the disastrous battle of Mühlberg (April 24, 1547), Arndt fell asleep shortly after the Thirty Years' War began, before the world witnessed the horrors that words struggle to adequately describe. He developed a throat illness that was worsened by a severe fever; eventually, his weakened body succumbed to  
[pg xxiii]  
the effects of the disease. He called for his friend and brother, Rev. William Storch, early on the morning of May 9. Once seated, he humbly made a general confession of his sins, reiterated that he still adhered to the pure teachings of God’s word and rejected any falsehoods, and then, with the joy of Christian faith, received the Lord's Supper. Dr. Morris, in the reference noted above, quotes from his sources the following: Mr. Storch then spoke to him (similar to how Dr. Jonas addressed the dying Luther) saying: ‘I have no doubt that, since you have never embraced any beliefs contrary to God’s word, and have always remained true to the pure, untainted Scriptures of the prophets and apostles, the Augsburg Confession, and other Symbolical Books of the Lutheran Church, while genuinely rejecting all opposing beliefs, you will, by God’s grace, hold on to the same beliefs and faith that you have publicly preached and professed until the end.’ Arndt replied several times, with a weak but clear voice, very decisively, ‘Yes, yes, that I will, even to the end.’ On May 11, he began to decline rapidly, yet he could still recite many of his favorite Bible verses, such as Ps. 143:2, and John 5:24. After a brief sleep, he awoke, looked up, and exclaimed with relative force: “We saw his glory, the glory of the only Son of the Father, full of grace and truth.” John 1:14. His wife asked when he had seen that "glory." He replied: "I just saw it. Oh, what a magnificent sight! It's a glory that no eye has seen, no ear has heard, and no heart has ever imagined. This is the glory I witnessed."—When he heard the clock striking eight in the evening, he asked what time it was. When it chimed again, he repeated the question. When informed that it was striking nine, he said: "Now I’ve overcome everything." These were the last words of this "faithful soldier of Jesus Christ." 2 Tim. 2:3. He lay completely still until after midnight, when he took his last breath. God granted him a peaceful death. The tranquility of his soul in his final moments seemed to remain on his face, even after his spirit had departed.



§ 23. Two dukes of Brunswick-Lüneburg followed him to the grave
(May 15th), as a testimony of their sense of the great worth of their revered
spiritual guide. The text of the funeral sermon, delivered by Rev. Mr.
Storch, consisted of the words, “I have fought a good fight,” etc. 2 Tim.
4:7, 8. His remains were deposited in the church at Celle. The tomb
exhibits the following inscription:

§ 23. Two dukes of Brunswick-Lüneburg followed him to his grave (May 15th) to show their respect for their esteemed spiritual leader. The text of the funeral sermon, delivered by Rev. Mr. Storch, included the words, "I have fought well," etc. 2 Tim. 4:7, 8. His body was laid to rest in the church at Celle. The tomb has the following inscription:






Who saw Jesus, who conquered the world and demons,


Arndius lives in his writings and thrives through them.







(That is: Arndt, who saw Jesus, and conquered the world and the
devil, lives
and triumphs in his writings.)

(That is: Arndt, who met Jesus and overcame the world and the devil, continues to live on and thrives in his writings..)

[pg xxiv]



§ 24. Nothing could be more unjust than any charge affecting the purity
of the faith of Arndt as a Lutheran Christian. His general orthodoxy
was always readily admitted; a few unreasonable and prejudiced men,
however, who suspected that mysticism and other errors were concealed
in the “True Christianity,” although the existence of such matter could
not be established, nevertheless alleged, with a certain morbid feeling,
that Arndt did not adopt the entire creed of the Lutheran Church, as set
forth in “all her symbolical books.” This circumstance accounts for the
frequency and earnestness with which he declares his unconditional acceptance
of, and hearty belief in, all the details of the Lutheran faith. Thus
the reader will find, at the close of the Preface to Book I., an emphatic
declaration of his recognition of the doctrines of all the Symbolical Books,
the names of which he enumerates in full. See, also, the conclusion of
Book II., and the conclusion of the Preface to Book IV., where similar
declarations occur. He repeats them in his Preface to Book VI., where
he employs the following language: “My dear reader, inasmuch as our
holy Christian faith, the pure evangelical doctrine, has, for about one
hundred years, been elucidated, purified, and sufficiently explained, in
accordance with the rule of the holy Word of God, and also been cleansed
from many errors through the means of two glorious and praiseworthy
confessions of faith, namely, the Augsburg Confession, and the Formula
of Concord, which have hitherto been, and still continue to be, my own
confession of faith; and, inasmuch as some have, at the same time, uttered
complaints respecting the ungodly manner of life of the present world,
with which the Christian faith cannot coexist; therefore, I wrote, some
years ago, Four Books on True Christianity, in which I have
depicted the internal, and, also, the external Christian life. For although the pure
doctrine is the foremost point of true Christianity, I have, nevertheless,
not wished to treat of it in a special manner, as this has been copiously and
superabundantly done by others, and is still daily done; and I have taken
only the Christian life as my subject.” This Book VI. appeared somewhat
less than a year before his death, and gives special prominence to the last
of the Lutheran confessions of faith—the Formula of
Concord—in which the doctrines concerning the Person of Christ, the Lord's
Supper, etc., are set forth in all their details; he thus repeats anew his cordial
acceptance of the doctrines contained therein. In a letter of thanks addressed to
Dr. Mentzer, of Giessen (Book VI., Part II., Letter 7), he expressly rejects
the serious doctrinal errors of Schwenkfeldt respecting the Scriptures, the
Person of Christ, the two Sacraments, etc., and adds: “These errors have
been publicly condemned and rejected, partly in the Augsburg Confession,
and partly in the Formula of Concord, after the pure doctrine was firmly
established.” He concurs, of course, in the condemnation of such errors.—In
Letter 8, of the same Book, addressed to Dr. Piscator, of Jena, he says:
“I call on the great God, the Searcher of hearts, as my witness, that it was
[pg xxv]
not in my mind, in anything which I have written, to depart from the true
religion of the Augsburg Confession and the Formula of Concord, and
that I had no intention to disseminate erroneous opinions, much less to
defend any which conflicted with the Symbolical Books of our Church.”

  
§ 24. Nothing could be more unfair than any accusation that questions Arndt's commitment to the Lutheran faith. His overall orthodoxy was widely recognized; however, a few unreasonable and biased people suspected that there were hidden elements of mysticism and other errors in the "Authentic Christianity," despite there being no evidence to support such claims. These individuals, fueled by a certain obsessive feeling, claimed that Arndt did not fully embrace the entire creed of the Lutheran Church as laid out in “all her symbolic books.” This situation explains why he frequently and earnestly expresses his unconditional acceptance of, and sincere belief in, all aspects of the Lutheran faith. At the end of the Preface to Book I., the reader will find a strong statement of his recognition of the doctrines of all the Symbolic Books, which he lists specifically. See also the conclusion of Book II. and the end of the Preface to Book IV., where similar affirmations appear. He reiterates these points in his Preface to Book VI., where he states: "My dear reader, our holy Christian faith and the clear evangelical doctrine have been articulated, refined, and well explained according to the holy Word of God for about a hundred years. It has also been cleansed of many errors through two respected confessions of faith: the Augsburg Confession and the Formula of Concord, which have always been and still are my own confessions. Some have voiced concerns about the immoral lifestyles present in today’s world that contradict the Christian faith. Therefore, several years ago, I wrote Four Books on True Christianity, where I explore both the internal and external aspects of the Christian life. While the pure doctrine is the central aspect of true Christianity, I didn’t want to focus only on that, as it has been thoroughly addressed by others and continues to be every day; my focus is the Christian life." Book VI. was published less than a year before his death and emphasizes the last of the Lutheran confessions of faith—the Formula of Concord—which detailed the doctrines regarding the Person of Christ, the Lord's Supper, etc.; thus, he reaffirms his strong acceptance of the doctrines found there. In a thank-you letter to Dr. Mentzer of Giessen (Book VI., Part II., Letter 7), he clearly rejects the serious doctrinal errors of Schwenkfeldt concerning the Scriptures, the Person of Christ, the two Sacraments, etc., stating: “These mistakes have been publicly criticized and dismissed, partly in the Augsburg Confession and partly in the Formula of Concord, after the true doctrine was firmly established.” He naturally agrees with the condemnation of such errors.—In Letter 8 of the same Book, addressed to Dr. Piscator of Jena, he writes: "I call upon the great God, the Searcher of hearts, as my witness, that it was [pg xxv] not my intention, in anything I have written, to stray from the true faith of the Augsburg Confession and the Formula of Concord, and that I had no desire to promote incorrect views, much less defend any that go against the Symbolical Books of our Church."




§ 25. On his death-bed he repeated anew, as we have seen, that he continued,
as heretofore, to adhere faithfully to the pure evangelical doctrine.
In the two copies of his last will and testament, of the years 1610 and
1616, he solemnly declares that he had always held with full consciousness
and understanding the doctrines of the Augsburg Confession and the
Formula of Concord, and never departed from their contents either in his
public teaching or his private views, that he never would adopt any other
faith, and that he prayed that the grace of God might sustain him in this
frame of mind until his last hour should come. The singularly emphatic
manner in which, on every appropriate occasion—and many of such
occurred—he declared his sincere belief in the peculiar and distinctive
doctrines of the Lutheran Church, in all their details, as set forth in her
Symbolical Books, by no means proceeded from a narrow-minded
sectarian feeling. “Christ is all, and in all” (Col. 3:11)—these apostolic
words indicate the spirit of Arndt's religion. He could not sympathize with the
Papist, who robs Christ of the glory which belongs exclusively to his
atoning work—not with the Unitarian, who attempts to dethrone Him—not
with the fanatic, who, even when honest, is misguided by passion and
spiritual pride—not with the unbeliever, who flees from the shame of the
cross—not even with his Reformed fellow-Christians, whose merits he
readily acknowledged, but whose rejection of the Lutheran doctrine respecting
the Person of Christ and the Lord's Supper, as set forth especially
in the Formula of Concord, grieved his soul. He had found the precious
Gospel truth, which constituted his life, to be identical with the creed of
his Church, and with that creed alone, in all its glorious fulness. He could
not consent to sacrifice one jot or one tittle of the Augsburg Confession,
nor could he assign to it an isolated position, even though Zwingli and
his associates readily adopted it, with the single exception of Article X.
Nor did his heart or his conscience allow him to ignore the other Lutheran
Symbols. The Augsburg Confession undoubtedly contained the pure
truth of the Gospel, without any admixture of errors; but, owing to the circumstances
and the times in which it originated, when it was the great object
of Luther and his associates to justify their course in withdrawing from
antichristian Rome, it confined itself to those principles which were then
specially debated. Hence Calvin, who differed so widely on some points
from the fully developed Lutheran creed, readily adopted and subscribed
it at Strasburg.—The Apology, or Vindication of the Augsburg
Confession, set forth, among others, the cardinal doctrine of the Lutheran faith, namely,
Justification by faith alone, with extraordinary power and purity. Its full,
lucid, and strictly scriptural character has never been successfully controverted.
[pg xxvi]
For this very reason the Apology was rejected by Papists, as
it now is practically by Rationalists and others who depend on human
merit, and are unwilling to give all honor to the Saviour alone.—The
Smalcald Articles, which Luther prepared in order to set forth the
points on which no Protestant or Bible Christian could make any concession to
Popery, are also offensive to Papists, to Rationalists, and to the unbelieving
and impenitent generally, as they contain the pure evangelical truth, which
humbles man, while it exalts God.—The Two Catechisms (the Large
and the Small) furnish materials for popular instruction in revealed truth, which
have never been equalled by other manuals, in their adaptation to the
object, their fulness, and their purity. Hence, a friend of divine truth,
like Arndt, who took so deep an interest in the religious education of the
young, could not do otherwise than regard them as of inestimable value.
An enemy of the truth would naturally disavow them.—The Formula of
Concord—the last of the series of Lutheran Confessions of Faith, and the
one which Arndt appears to have prized most highly—was intended, as we
have shown above, to determine various important points involved in the
controversies which had arisen in the bosom of the Lutheran Church
before or at the time when he was born. The very circumstance that this
Symbol was demanded by the exigencies of the Church, demonstrates that
the Augsburg Confession was not originally designed to be a full and complete
confession of faith, but only a statement of points discussed during the
infancy of the Reformation. While it excludes every error which might
dishonor God, and confirm the impenitent sinner in his evil course, it
completes the previous Symbols, and forms with them an undivided and
harmonious whole, exhibiting with brilliancy, power, and spotless purity
the Person of the God-Man, Jesus Christ, and glorifies God alone. A
confession of faith which so unreservedly unveils the fearful character of
Original Sin, while it so fully explains and establishes the true doctrine of
the Lord's Supper, would naturally be unwelcome to an impenitent heart;
whereas, the devout Arndt found nothing in it but animating and heavenly
truth. Hence he desired to be regarded as simply an Evangelical Lutheran
Christian,—an adherent of the Formula of Concord.

  
§ 25. On his deathbed, he reaffirmed, as we have seen, that he continued to adhere faithfully to the pure evangelical doctrine, just as he always had. In the two copies of his last will and testament, dated 1610 and 1616, he solemnly declared that he had always fully understood and accepted the doctrines of the Augsburg Confession and the Formula of Concord, and that he had never strayed from their teachings in either his public teachings or his personal beliefs. He vowed never to adopt a different faith and prayed that God’s grace would keep him steadfast in this belief until his last hour. The emphatic way in which he openly expressed his sincere belief in the unique and defining doctrines of the Lutheran Church, in their entirety as described in her  
Symbolic Books, was not due to a narrow-minded sectarian attitude. “Christ is everything, and is in everyone.” (Col. 3:11)—these apostolic words reflect the spirit of Arndt's faith. He could not align himself with the Papists, who diminish the glory of Christ’s atoning work; nor with the Unitarians, who try to overthrow Him; nor with the fanatics, whose passionate and spiritually proud misguidance may be sincere; nor with the unbelievers who turn away from the shame of the cross; nor even with his Reformed fellow believers, whose contributions he acknowledged but whose rejection of the Lutheran views on the Person of Christ and the Lord's Supper, as articulated in the Formula of Concord, deeply saddened him. He recognized that the precious Gospel truth, which was central to his life, was entirely aligned with the beliefs of his Church, and with that belief alone, in all its glorious fullness. He could not agree to sacrifice even a single point of the Augsburg Confession nor could he isolate it, even though Zwingli and his followers accepted it, with the exception of Article X. His heart and conscience did not permit him to overlook the other Lutheran Symbols. The Augsburg Confession undeniably contained the pure truth of the Gospel, free from any errors; but due to the circumstances and the era in which it was created—when Luther and his associates were trying to justify their break from anti-Christian Rome—it focused solely on the principles that were under debate at that time. This is why Calvin, who had significant differences with the fully developed Lutheran creed on certain issues, easily accepted and endorsed it in Strasbourg. The Sorry, or Vindication of the Augsburg Confession, articulated, among other things, the core doctrine of the Lutheran faith: Justification by faith alone, with remarkable clarity and purity. Its complete, clear, and strictly biblical nature has never been effectively challenged.  
[pg xxvi]  
For this reason, the Apology was rejected by Papists, as it now is frequently by Rationalists and others who rely on human merit and refuse to give all honor to the Savior alone. —The Smalcald Articles, which Luther prepared to outline the points on which no Protestant or biblical Christian could compromise with Papacy, are also found objectionable by Papists, Rationalists, and generally by unbelievers and the unrepentant, as they convey the pure evangelical truth that humbles man while elevating God. —The The Two Catechisms (the Large and the Small) provide materials for accessible instruction in revealed truth that are unmatched by other guides in terms of adaptability, completeness, and purity. Therefore, an advocate for divine truth like Arndt, who was deeply invested in the religious education of youth, could only see them as profoundly valuable. Opponents of the truth would naturally dismiss them. —The Formula of Concord—the last in the series of Lutheran Confessions of Faith, and the one that Arndt seemed to value the most—was designed, as we noted earlier, to clarify various crucial issues raised in the controversies within the Lutheran Church during or shortly after his birth. The very fact that this Symbol was needed by the Church indicates that the Augsburg Confession was not originally meant to be a complete and full statement of faith, but rather as a statement of the points discussed during the early stages of the Reformation. While it excludes any errors that could dishonor God and confirm an unrepentant sinner in their wrongdoing, it completes the earlier Symbols, forming a unified and harmonious whole that brilliantly and purely displays the Person of the God-Man, Jesus Christ, and glorifies God alone. A confession of faith that openly reveals the terrifying nature of Original Sin, while thoroughly explaining and establishing the true doctrine of the Lord's Supper, would naturally be unwelcome to an unrepentant heart; yet, the devout Arndt found nothing in it but encouraging and heavenly truth. Thus, he wished to be recognized simply as an Evangelical Lutheran Christian—an adherent of the Formula of Concord.




§ 26. Religion assumed an unusually attractive and beautiful form in
Arndt, and is strikingly shadowed forth in his “True Christianity;” this
work is an admirable portraiture of his inner man. He was naturally of
a grave, but not by any means of an unsocial or gloomy disposition; he
would not otherwise have been styled “the Fenelon of Protestantism.”
Dr. Wildenhahn, whose charming work (entitled Johannes Arndt)
embodies strictly accurate historical notices, and derives only subordinate matter,
such as incidents in domestic life, conversations, etc., from analogy and a
fruitful imagination, exhibits him in the true light, as an affectionate husband,
a cheerful companion, a generous and self-sacrificing friend of the
sick and the poor—in short, as a model in all the relations of life. There
[pg xxvii]
is no exaggeration in this language. He possessed great firmness of character;
indeed, a truly heroic spirit dwelt in him. He manifested this trait
on many trying occasions—not only when he preferred poverty and exile
to a denial of a single Gospel truth or Lutheran usage, but also in many
other scenes of conflict. The ravages of the pestilence could not alarm
his heroic soul; the open and violent denunciations of enemies he always
encountered in the spirit of Him who said: “If I have spoken evil, bear
witness of the evil; but if well, why smitest thou me?” (John 18:23.)
There was a certain calmness or gentleness in his manner of treating his
enemies, which, combined with his earnestness and candor in repelling
their calumnies, invariably subdued them. Love—love, not to the amiable
and good, or to the poor and sorrowing alone, but also to his enemies—was
too often and too variously manifested, to leave the spectator in
doubt respecting its true source—a genuine faith in Christ, and deep,
ardent love to Him. In truth, it is here that the peculiar type of his
religion is seen; he lived more in heaven than on earth. The sacerdotal
prayer of Christ (John, Chap. 17) was an unfailing source of light, of hope,
of peace and joy to his soul. Expressions like these, “As thou, Father,
art in me, and I in thee, that they also may be one in us” (ver. 21)—“I
in them, and thou in me, etc.” (ver. 23), and language like that of Paul:
“Christ in you, etc.” (Col. 1:27), furnished him virtually with the formula:
“Christ in me, and I in Christ.” Such was his faith in Christ, and
such was his love to Him, that he was always calm and hopeful. Hence
features appeared in his religious character which his worldly-minded
contemporaries could not fully appreciate; they were formed by two different
series of Gospel doctrines, which cannot come in conflict, but which
relate to two entirely different objects—Christ, the Saviour, and fallen
man. No one more sincerely embraced the doctrine of Original Sin, as
held by the Lutheran Church, than Arndt did; of this his writings furnish
the evidence. His own searching self-examination, constantly maintained
in the light of Scripture, revealed to him the utter corruption of his own
heart by nature; he found nothing in himself but sin. He was conscious
that he could do nothing without Christ, and deeply felt that grace—nothing
but grace—could renew his nature, and save him. These convictions
induced him to insist with such earnestness, in his Four Books, on
the true and genuine repentance of the sinner. At the same time, there
was nothing like sternness, gloom, or despondency connected with his
sincere and profound self-abasement. For he received with equal strength
of faith another series of truths—he believed with all his heart that “after
the kindness and love of God our Saviour toward man appeared, not by
works of righteousness which we have done, but according to his mercy
he saved us, by the washing of regeneration, and renewing of the Holy
Ghost; which he shed on us abundantly through Jesus Christ our Saviour;
that being justified by his grace, we should be made heirs according to
[pg xxviii]
the hope of eternal life.” Tit. 3:4-7. Here a new tide of emotions flowed
through his soul. Wonder, joy, gratitude, love, took possession of him.
His large heart was full of happiness that the lost could be found and
saved—that “where sin abounded, grace did much more abound.” Rom.
5:20. And now, when these two distinct principles appear in him in
their practical union, the type of his religion is clearly developed. He
was grave and earnest, humble, and free from all confidence in himself,
for he was “by nature a child of wrath.” Eph. 2:3. But, on the other
hand, God had, in pity and in love, given him a Saviour, engrafted him
in that Saviour through Holy Baptism, bestowed on him the fulness of
grace, and invited him, as a repentant, believing, pardoned child of Adam,
to enter heaven. If sin abounded through the first Adam, grace did,
through the second Adam (1 Cor. 15:45), much more abound. His
writings, therefore, now assume a very cheerful character—love is the
prevailing theme. Nothing morose appears in them—sorrow for sin and
repentance—faith in Christ and love to him, are his soul-inspiring themes,
and a cheerful spirit, a sense of fervent, joyful gratitude to God, a heavenly
calm, pervade alike his heart and its language as uttered in the
“True Christianity.”

  
§ 26. Religion took on an unusually appealing and beautiful form in Arndt and is vividly reflected in his "Authentic Christianity;" this work is an excellent portrayal of his inner self. He naturally had a serious yet not unsociable or gloomy personality; otherwise, he wouldn’t have been called “the Fenelon of Protestantism.” Dr. Wildenhahn, in his delightful book (titled Johannes Arndt), provides accurate historical details and draws only minor elements, like stories from everyday life and conversations, from his imagination and analogy, presenting him as a caring husband, a cheerful companion, and a generous friend to the sick and the poor—in short, as a role model in all areas of life. There [pg xxvii] is no exaggeration in this description. He had a strong character; indeed, a truly heroic spirit lived within him. He showed this quality on many challenging occasions—not only when he chose poverty and exile over denying a single Gospel truth or Lutheran practice, but also in many other moments of struggle. The devastation of the plague couldn’t frighten his brave soul; he always faced the open and hostile accusations from his enemies in the spirit of Him who said: "If I’ve said something wrong, prove it; but if I haven’t, why are you hitting me?" (John 18:23.) There was a certain calmness and gentleness in his approach to his opponents, which, combined with his sincerity and straightforwardness in responding to their slander, always subdued them. Love—love, not just for the kind and good, or for the poor and suffering, but also for his enemies—was manifested so often and in so many ways that no one could doubt its true source: a genuine faith in Christ and a deep, passionate love for Him. In truth, this is where the unique nature of his faith is evident; he lived more in heaven than on earth. Christ’s priestly prayer (John, Chap. 17) was a constant source of light, hope, peace, and joy for his soul. Phrases like, "As you, Father, are in me, and I am in you, so that they may also be one in us." (ver. 21)—“I’m in them, and you’re in me, etc.” (ver. 23), and expressions like Paul’s: "Christ in you, etc." (Col. 1:27), effectively provided him with the motto: "Christ in me, and I in Christ." His faith in Christ and his love for Him were such that he was always calm and hopeful. Thus, aspects of his religious character emerged that his more worldly contemporaries couldn’t fully appreciate; they were shaped by two different series of Gospel truths that do not conflict but relate to two entirely different subjects—Christ, the Savior, and fallen humanity. No one embraced the Lutheran Church’s doctrine of Original Sin more sincerely than Arndt; his writings provide clear evidence of this. His own deep self-examination, continually done in light of Scripture, revealed the total corruption of his own heart by nature; he found nothing in himself but sin. He was aware that he could do nothing without Christ and felt deeply that grace—nothing but grace—could renew his nature and save him. These beliefs drove him to insist with great urgency in his Four Books on the true and genuine repentance of the sinner. At the same time, there was nothing harsh, gloomy, or hopeless about his sincere and profound self-humiliation. For he also fully embraced another set of truths—he believed wholeheartedly that "After the kindness and love of God our Savior for humanity became clear, it wasn't because of the good things we’ve done, but due to His mercy that He saved us, through the washing of rebirth and the renewal of the Holy Spirit. He poured this out on us generously through Jesus Christ our Savior, so that, having been justified by His grace, we would become heirs in accordance with the hope of eternal life." Tit. 3:4-7. Here, a new wave of emotions flooded his soul. Wonder, joy, gratitude, and love filled him. His big heart was filled with happiness that the lost could be found and saved—that "Where there was a lot of sin, grace was even greater." Rom. 5:20. And now, as these two distinct principles combined in him, the nature of his faith became clearly defined. He was serious and earnest, humble, and entirely free of self-confidence, for he was "by nature a child of anger." Eph. 2:3. But, on the other hand, God had, in His mercy and love, given him a Savior, united him with that Savior through Holy Baptism, filled him with grace, and invited him, as a repentant, believing, forgiven child of Adam, to enter heaven. If sin increased through the first Adam, grace abounded much more through the second Adam (1 Cor. 15:45). His writings, therefore, took on a much more joyful tone—love became the dominant theme. There is nothing morbid in them—sorrow for sin and repentance, faith in Christ and love for Him are his inspiring themes, and a joyful spirit, a sense of passionate, joyful gratitude to God, and a heavenly calm permeate both his heart and the language expressed in the “Authentic Christianity.”



§ 27. The essential features of vital godliness are always the same; yet
“there are diversities of gifts, but the same Spirit.” 1 Cor. 12:4. Paul
insists on faith; John, on love. Luther's religion was, like that of Arndt,
earnest, and yet cheerful. Both were enabled by their personal experience
to understand the nature of these Christian virtues, and also the distinction
between them. Luther dwells with wonderful power on faith. Arndt
delights to speak of God's love. There is something very beautiful in
these different developments of true godliness in the servants of Christ,
while the influences of the same divine Spirit controls them alike.

§ 27. The essential qualities of true godliness are always the same; yet  
"There are different gifts, but the same Spirit." 1 Cor. 12:4. Paul emphasizes faith; John focuses on love. Luther's faith was serious yet joyful, similar to Arndt's. Both were able, through their personal experiences, to grasp the essence of these Christian virtues and the differences between them. Luther powerfully emphasizes belief. Arndt loves to talk about God's love. There is something truly beautiful in these different expressions of genuine godliness in Christ's followers, while the influence of the same divine Spirit guides them all.




§ 28. It would be an error to suppose that the whole world had risen up
in arms against Arndt, after he had assumed his position as an humble
and devout Christian. Vast numbers received his First Book on True
Christianity with gratitude and joy. It enlightened their minds; it controlled
the conscience; it diffused the warmth of life through their souls;
and they thanked God that such a book, so full of love, had been given to
the world. A comparatively small number of men rose up against him.
Certain individuals, such as his colleague, Denecke, a co-pastor of the same
congregation in Brunswick, were, no doubt, influenced by envy and personal
dislike. But others who opposed him, were by no means governed
solely by unworthy personal considerations. Some of them were so
much concerned about “questions and strifes of words” (1 Tim. 6:4),
that they overlooked and misconceived the heavenly-mindedness of Arndt.
Others, who did him injustice, were led astray by the infelicity of the times.
We have already referred to the disastrous influences of the mysticism
and fanaticism which, in addition to other corruptions of the true faith, had
[pg xxix]
appeared about, and after, the period of the birth of Arndt. For instance,
the Swiss physician, Paracelsus (who died as a Roman Catholic in 1541),
had published various fantastic and mystical writings, in which he professed
that he understood both mundane and supermundane mysteries. Now a
certain Lutheran pastor in Saxony, named Weigel, who died in 1588, and
who had been confessedly a man of an upright walk and conversation,
had yielded to a tendency to the mysticism and theosophy of Paracelsus.
He was thus led theoretically to undervalue the doctrines of the church,
and to represent them as merely allegorical forms, involving truths not
known to ordinary men. The natural results of his theory, if its folly had
not been exposed, would unquestionably have seriously affected the authority
of the written Word. Before his writings were published, a friend
had communicated to Arndt a short extract from them, which contained
none of his errors; the author's name had been withheld. Arndt, in his
innocence, inserted the passage in his book, and was thus burdened with
the odium of all the Weigelian errors; but he was subsequently released
from all censure, and his freedom from anything like the mysticism of
Weigel was generally conceded.

  
§ 28. It would be a mistake to think that the entire world turned against Arndt after he became a humble and devout Christian. Many people welcomed his First Book on True Christianity with gratitude and joy. It opened their minds, guided their conscience, and filled their souls with warmth, and they thanked God for such a loving book being offered to the world. Only a relatively small number of people opposed him. Some individuals, like his colleague Denecke, a co-pastor from the same congregation in Brunswick, were undoubtedly driven by jealousy and personal dislike. However, others who disagreed with him were not merely motivated by self-serving concerns. Some were so caught up in "arguments and disputes of words" (1 Tim. 6:4) that they failed to appreciate and misunderstood Arndt’s heavenly-mindedness. Others, who judged him unfairly, were misguided by the unfortunate circumstances of the time. We have already mentioned the harmful influences of mysticism and fanaticism that, along with other corruptions of true faith, arose during and after Arndt’s early years. For example, the Swiss physician Paracelsus (who died as a Roman Catholic in 1541) published various bizarre and mystical writings in which he claimed to understand both worldly and otherworldly mysteries. A certain Lutheran pastor in Saxony named Weigel, who died in 1588 and was known to live an upright life, had succumbed to the mysticism and theosophy of Paracelsus. This led him to theoretically downplay the doctrines of the church, portraying them as merely allegorical expressions that conveyed truths unknown to ordinary people. The natural consequences of his theory, if its foolishness hadn’t been called out, would have undoubtedly undermined the authority of the written Word. Before his writings were published, a friend shared a brief excerpt with Arndt, which contained none of the errors; the author’s name was kept secret. Arndt, in his innocence, included the passage in his book and thus became associated with all of Weigel’s errors; however, he was later absolved of any blame, and it was widely accepted that he had nothing to do with Weigel’s mysticism.  
[pg xxix]




§ 29. Another ground of the charge of mysticism which his opponents
advanced, was found in his repeated references in the “True Christianity”
to Tauler. Here, too, Arndt made a brilliant defence, by quoting
the great Luther as his authority. The latter had obtained possession
of a manuscript without a title or an author's name, which deeply interested
him. It dwelt entirely on the communion of the soul with God,
and on kindred topics. Luther, whose godliness was healthy and sound,
was so much charmed with the work, that he published a part of it at
Wittenberg in 1516, and prefixed the title: “A spiritual, noble little
work, explaining the distinction between the old and the new man;
showing, also, who are the children of Adam and the children of God,
and how Adam must die in us, and Christ live in us.” During the course
of the next year he published the whole work, with an extended Preface
of his own, and adopted the title: “A German Theology”; this general
title it has since retained. It was received with unbounded favor, and
circulated rapidly throughout Europe, for instance, in three English, seven
Latin, four French, etc., translations, besides numerous editions of the
original German. It was supposed to have been written by Tauler, a
very devout man, who was born in the year 1290. His religious tendencies
led him, like Luther, to enter a monastery. The sermons and other
writings which he left behind, while their general character assign to him
a place among those who are denominated “Mystics,” nevertheless
abound in holy and devout aspirations, and were dictated by a spirit that
sought and found peace in the grace of God alone.—Arndt entertained the
opinion that the “German Theology” was a production of his pen, and
so represents the case in his “True Christianity.” It is now, however,
[pg xxx]
generally conceded, in consequence of an allusion in the work itself to
Tauler as a religious teacher of an earlier day, that another person, belonging
to a later period, was the writer; his name is still involved in
impenetrable darkness.—So, too, it is by no means certain that Thomas á
Kempis (born in 1380), was the author of the popular book “On the Imitation
of Christ,” of which more than two thousand editions in the original
language, more than one thousand in French, besides innumerable
others in German, English, etc., have been published. The historical
arguments, adduced chiefly by French writers, intended to support the
claims of the eminent Gerson (born in 1363), as the author, although not
entirely conclusive, are still possessed of great weight.—Arndt incidentally
remarks in a brief statement respecting the “German Theology,”
that his copy, printed at Wittenberg in 1520, contained simply the remark
that the book had been written by a devout priest of the city of Frankfort,
for devotional purposes, but the author's name was withheld. If
Luther sanctioned the publication of the “German Theology,” Arndt
could calmly listen to those who censured him for adopting a similar
course. Those extracts at least, which he furnishes in the “True Christianity,”
are, unquestionably, evangelical and truly edifying.

  
§ 29. Another reason his opponents claimed he was mystic was his frequent mentions of Tauler in the "Authentic Christianity". Here, Arndt defended himself brilliantly by quoting Luther as his authority. Luther had come across a manuscript that had no title or author's name, which fascinated him. It focused entirely on the connection between the soul and God, and related subjects. Luther, whose faith was healthy and grounded, was so taken with the work that he published part of it in Wittenberg in 1516, giving it the title: "A heartfelt, meaningful piece that clarifies the difference between the old self and the new self; it also identifies who the children of Adam are and who the children of God are, explaining how Adam must die within us and how Christ must live within us." The following year, he published the entire work with an extended Preface of his own, adopting the title: “A German Theology”; this title has been retained ever since. It was met with widespread approval and spread quickly throughout Europe, appearing in three English, seven Latin, four French, and other translations, along with numerous editions in the original German. It was believed to be written by Tauler, a deeply devout man born in 1290. Like Luther, his religious inclinations led him to enter a monastery. The sermons and writings he left behind, while they classify him among those called “Mystics” are full of holy and devout aspirations, driven by a spirit that sought and found peace in God's grace alone. Arndt believed that the "German Theology" was authored by Tauler, and he presents this view in his “Genuine Christianity.” However, it is now [pg xxx] generally accepted, due to a reference within the work itself to Tauler as a religious teacher from an earlier time, that another, later individual was the true author; this person’s name remains a mystery. Likewise, it is by no means certain that Thomas à Kempis (born in 1380) wrote the popular book "On the Imitation of Christ" which has seen over two thousand editions in the original language, more than a thousand in French, and countless others in German, English, etc. The historical arguments, mainly supported by French authors, that back the claims of the notable Gerson (born in 1363) as the author, while not entirely conclusive, carry significant weight. Arndt briefly notes regarding the "German Theology," that his copy, printed in Wittenberg in 1520, simply stated that it was written by a devout priest from the city of Frankfurt for devotional purposes, but did not reveal the author's name. If Luther approved the publication of the “German Theology”, Arndt could listen calmly to those who criticized him for following a similar path. The excerpts he provides in the “Authentic Christianity,” are undoubtedly evangelical and genuinely uplifting.




§ 30. It will, perhaps, gratify the reader to observe the skill with which
Wildenhahn, to whom we have already referred, illustrates the childlike
simplicity of Arndt's character, by combining fiction with truth. During
his Brunswick pastorate, the City Council of Halberstadt sent him an
urgent call to become the successor of the deceased Rev. D. Sachse, as
pastor of the church of St. Martin in that city. After he had consulted
with his intelligent wife, who, like himself, was anxious to withdraw to
any spot where peace could be found, he resolved to accept the call; and,
in accordance with custom and law, applied to the Brunswick City Council
for letters of honorable dismission. When the question was to be
decided, Arndt appeared in the presence of the burgomaster, Kale, the
syndic, Dr. Roerhand, and other members of the Council, and renewed
his request. These details are historically true. Wildenhahn now subjoins
the following: “Tell me honestly,” said the syndic to him, “have
you really, as you allege, taken no steps whatever, in order to obtain this
call from Halberstadt?” “Not a single step,” said Arndt, in a solemn
manner, with his right hand on his heart, “the whole is altogether and
exclusively a work of God.” But at the moment when he pronounced
this solemn declaration, it became evident to those who were present, that
a sudden thought had startled him; he changed color; he began to
tremble; he suddenly covered his eyes with his left hand. Then, with a
voice betraying deep emotion, he added: “Gentlemen, I have borne false
witness! I really did do something to obtain this call.” “Ah!” said
Kale quickly, delighted, as it seemed, to find an opportunity for displaying
his official dignity, “You did? Pray, tell us what it was.” “I prayed
[pg xxxi]
to the blessed Lord with tears, that he would assign to me some other
spot in his vineyard, no matter how insignificant, if I could only there
preach his word in peace.” “And was that all?” inquired the
burgomaster, much surprised, and speaking in more gentle tones. “That was
all,” replied Arndt, “and this is true, as God lives! But, doubtless, I
erred here, in impatiently attempting to dictate to God, etc.” Such simplicity
of character, such perfect ingenuousness, such a wonderful freedom
from artifice and disguise, completely disarmed the members of the
Council. They now understood better than previously the artlessness
and spirituality of the man before them, and, after that scene, they accorded
to him entire esteem and confidence.

  
§ 30. It might please the reader to see how Wildenhahn, whom we've already mentioned, showcases the childlike simplicity of Arndt's character by blending fiction with reality. While he was a pastor in Brunswick, the City Council of Halberstadt sent him an urgent invitation to take over as the pastor of the St. Martin church, following the death of Rev. D. Sachse. After discussing it with his insightful wife, who, like him, wished to find a peaceful place to live, he decided to accept the invitation. In line with custom and the law, he applied to the Brunswick City Council for letters of honorable dismissal. When it was time for the decision to be made, Arndt appeared before the mayor, Kale, the syndic, Dr. Roerhand, and other Council members, and repeated his request. These details are historically accurate. Wildenhahn then adds the following: “Be honest with me,” said the syndic to him, "Did you really, as you say, do nothing at all to receive this call from Halberstadt?" "Not a single step taken," Arndt replied solemnly, with his right hand on his heart, "This whole thing is completely and solely the work of God." But at that moment, as he made this solemn statement, it became clear to those present that a sudden realization had shocked him; his face changed color; he started to tremble; he quickly covered his eyes with his left hand. Then, with a voice full of deep emotion, he added: “Gentlemen, I have lied! I really did do something to get this call.” “Wow!” said Kale eagerly, seemingly pleased to have a chance to assert his official authority, "You did? Please share what it was." "I prayed to the blessed Lord with tears, asking him to give me a different place in his vineyard, no matter how small, as long as I could preach his word there in peace." “And was that all?” asked the mayor, quite surprised and speaking more gently. "That’s it," Arndt replied, "and this is true, as God is my witness! But I suppose I was wrong to try to tell God what to do, etc." Such simplicity of character, such complete sincerity, such an incredible lack of deceit or pretense completely disarmed the Council members. They now understood much better the genuine nature and spirituality of the man before them, and after that encounter, they granted him their full respect and trust.




§ 31. The great work of Arndt—the “True Christianity,” has probably
never had its equal as a popular book of devotion. Tholuck relates the
following anecdote as an illustration of the manner in which even Papists
could appreciate the merits of the work. When Prof. Anton, of Halle,
visited Madrid in 1687, he examined the library of the Jesuits, and incidentally
inquired of the librarian respecting the ascetic writer whom they
esteemed more than other authors of devotional works. The latter exhibited
a Latin book, the title-page and last leaves of which were wanting,
and declared that it was the most edifying work which they possessed.
When Anton examined it, he discovered that it was a translation of
Arndt's “True Christianity”! It is only common justice to
allow the author to state the objects which he had in view, in preparing the work.
The following passage occurs in a letter which he addressed in the last
year of his life to Duke Augustus the Younger, of Brunswick: “In the
first place, I wished to withdraw the minds of students and preachers
from an inordinate controversial and polemic theology, which has well-nigh
assumed the form of an earlier scholastic theology. Secondly, I purposed
to conduct Christian believers from lifeless thoughts to such as
might bring forth fruit. Thirdly, I wished to guide them onward from
mere science and theory, to the actual practice of faith and godliness;
and, fourthly, to show them wherein a truly Christian life consists, which
accords with the true faith, as well as to explain the apostle's meaning
when he says: ‘I live; yet not I, but Christ liveth in me,’ etc.” (Gal.
2:20.)

  
§ 31. Arndt's great work— the "Authentic Christianity," has probably never had its equal as a popular book of devotion. Tholuck shares an anecdote that illustrates how even Catholics could appreciate the value of this work. When Prof. Anton from Halle visited Madrid in 1687, he looked through the Jesuits' library and casually asked the librarian which ascetic writer they admired more than other authors of devotional works. The librarian presented a Latin book, missing its title page and last pages, and claimed it was the most edifying book they had. Upon examining it, Anton found that it was a translation of Arndt's “True Christianity”! It’s only fair to let the author explain his goals in preparing the work. The following excerpt is from a letter he wrote in the last year of his life to Duke Augustus the Younger of Brunswick: “First, I wanted to shift the focus of students and preachers away from overly controversial and argumentative theology, which has almost become like earlier scholastic theology. Second, I aimed to help Christian believers move from empty thoughts to ideas that would bring about real results. Third, I intended to guide them from just knowledge and theory to the actual practice of faith and godliness; and fourth, to demonstrate what a true Christian life looks like, one that aligns with genuine faith, as well as to clarify the apostle's message when he says: ‘I live; yet not I, but Christ lives in me,’ etc.” (Gal. 2:20.)




§ 32. The Rev. Dr. Seiss, the author of “Ecclesia Lutherana, etc.,” to
whose endeavors the religious public is mainly indebted for the appearance
of the present edition, remarks in a recent notice of the work:
“This is one of the very greatest and most useful practical books produced
by Protestantism. Though written more than two hundred and
fifty years ago, it is still unsurpassed in its department. It stands out
with marked and superior distinction in the modern ages. Next to the
Bible and Luther's Small Catechism, it has been more frequently printed,
more widely read, and more influential for good, than any other book,
[pg xxxii]
perhaps, that has ever been written. Boehm has not exaggerated, when
he says that its effects, in the conversion of souls, has been such, that an
account of them would make a history in itself. Nor can any one candidly
read it, without finding on every page, scintillations of the sunlike
splendors of a mind bathed in the purity, wisdom, and love of heaven.”
Mr. Boehm, in the Preface to his translation (which is the basis both of
the revision of Mr. Jacques, and of the present edition), remarks, that
among the learned men in Great Britain, who had read the Latin translation,
the distinguished Dr. Worthington had assigned the first rank among
devotional writers to Arndt, and quotes the enthusiastic terms in which
he extols that “faithful servant of God, John Arndt.” And Mr. Jacques
closes the Preface to his revision with the following words: “Divines of
all communions and persuasions, have united in their admiration of this
delightful production. The late learned Dr. Edward Williams has inserted
it in his valuable Appendix to the Christian Preacher: and the
Rev. John Wesley made a most copious extract from it, comprised in
Vol. I. and II. of his Christian Library.”

  
§ 32. Rev. Dr. Seiss, the author of “Lutheran Church, etc.,” to whom the religious community primarily owes the release of this edition, comments in a recent review of the work: “This is one of the greatest and most practical books created by Protestantism. Although it was written over two hundred and fifty years ago, it remains unparalleled in its field. It stands out remarkably in modern times. After the Bible and Luther's Small Catechism, it has been printed more often, read more widely, and has had a greater positive impact than possibly any other book ever written. Boehm hasn't overstated when he says that its influence on soul conversion has been so significant that recounting it would itself be a history. Anyone who reads it fairly will find, on every page, flashes of the brilliant light of a mind filled with the purity, wisdom, and love of heaven.” Mr. Boehm, in the Preface to his translation (which serves as the foundation for both Mr. Jacques's revision and the present edition), notes that among the scholars in Great Britain who read the Latin translation, the prominent Dr. Worthington assigned the top rank among devotional writers to Arndt, and he quotes the enthusiastic praise in which he describes that "faithful servant of God, John Arndt." Mr. Jacques concludes the Preface to his revision with these words: Theologians from various backgrounds and beliefs have united in their appreciation of this remarkable work. The late Dr. Edward Williams included it in his valuable Appendix to the Christian Preacher, and Rev. John Wesley made a significant excerpt from it, which is found in Vol. I and II of his Christian Library.




§ 33. And truly God did not design this great work solely for the comfort
and aid of the German nation during the Thirty Years' War (1618-1648),
but for all nations and all times. It has been translated into the
Latin, Danish, Swedish, Bohemian, Polish, Low Dutch, English, French,
Turkish, Russian, Malabar, Tamul, etc., languages. At least two editions
of the work in a Latin translation were published in England; the
last appeared in 1708, with the following title: “Joannis Arndtii, Theologici,
etc.: De vero Christianismo. Libri IV. Cura et studio A. W. Boemi.
Lond. 1708.” 2 vols. 8vo.—Another Latin edition was published in Germany
in 1624. The Tamul translation had the following Latin title: “De
vero Christianismo, in Tamulicum convertit Benjamin Schulzius, Missionarius
Evangelicus.”2


§ 33. And truly, God did not create this significant work just for the comfort and support of the German nation during the Thirty Years' War (1618-1648), but for all nations and all times. It has been translated into Latin, Danish, Swedish, Bohemian, Polish, Low Dutch, English, French, Turkish, Russian, Malabar, Tamul, and more. At least two editions of the work were published in England with a Latin translation; the last one came out in 1708, titled: "Joannis Arndtii, Theologian, etc.: On True Christianity. Four Books. Edited and compiled by A. W. Boemi. London, 1708." 2 vols. 8vo.—Another Latin edition was published in Germany in 1624. The Tamul translation had the following Latin title: "On true Christianity, translated into Tamil by Benjamin Schulzius, Evangelical Missionary."2




§ 34. The work had made so deep an impression on learned British
Christians, who read it in Latin, that the wish was repeatedly and earnestly
expressed that it might be made accessible to English readers. At
this period, that is, during the reign of Queen Anne of England (who
died in 1714), large numbers of German emigrants from the Palatinate
passed through England on their way to the provinces of New York and
[pg xxxiii]
Pennsylvania. The Rev. Anthony William Boehm, a German Lutheran
clergyman, had previously been appointed as the court chaplain of Prince
George of Denmark, the consort of Queen Anne. His enlightened zeal
and devout heart led him to take a deep interest, not only in the temporal,
but also in the spiritual welfare of these pilgrims, who were on
their way to the wilds of North America. He accordingly supplied them,
by the aid of certain like-minded friends, with German Bibles and Hymn
Books, and also with German copies of Arndt's “True Christianity,” as
well as with other books of devotion. This interesting fact is mentioned
in the letters of Dr. Muhlenberg, published in the well-known
Halle Reports (Hallische
Nachrichten, pp. 665, 793). But Mr. Boehm also
resolved to furnish the people, in the midst of whom he lived, with the
great work of his favorite author, in their own language, and accordingly
prepared an English translation, which was first printed in London
in 1712.

  
§ 34. The work made such a strong impact on educated British Christians who read it in Latin that there was a consistent and heartfelt desire for it to be made available to English readers. At that time, during the reign of Queen Anne of England (who passed away in 1714), many German immigrants from the Palatinate traveled through England on their way to the colonies of New York and   
[pg xxxiii]  
Pennsylvania. The Rev. Anthony William Boehm, a German Lutheran minister, had previously been appointed as the court chaplain to Prince George of Denmark, Queen Anne's husband. His passionate dedication and devout nature inspired him to take a strong interest in both the physical and spiritual well-being of these travelers heading to the American wilderness. He, along with some like-minded friends, provided them with German Bibles and hymn books, as well as German editions of Arndt's "Authentic Christianity," along with other devotional literature. This remarkable detail is noted in the letters of Dr. Muhlenberg, published in the well-known   
Halle News (Hallische Nachrichten, pp. 665, 793). But Mr. Boehm also decided to provide the people in his community with the significant work of his favorite author in their own language, and therefore he prepared an English translation, which was first printed in London in 1712.




§ 35. It would be unjust to the memory of this excellent man, if we
should fail to refer to his literary labors. His high office at the royal
court of England, is an evidence of his personal merit. He was not only
a devout and faithful preacher of the Gospel, but also an author who
acquired distinction. In 1734 he published a very valuable work in the
German language, entitled: “Eight Books, on the Reformation of the
Church in England, extending from the year 1526, under Henry VIII., to
the reign of Charles II.” In a very beautiful eulogy, in manuscript,
found in the volume before us, the writer refers to the successful efforts
of Mr. Boehm to provide for the education of the children of the poor in
his vicinity. He died May 27, 1722, in his fiftieth year, after having faithfully
labored in the service of Christ. He sustained, with eminent success,
the Danish Lutheran missionaries in Tranquebar, by sending pecuniary
aid obtained in London, as well as religious publications. Besides his
great German historical work, which is the complement of Burnet's “History
of the Reformation of the Church of England,” he also published
several English compositions, such as a “Sermon on the doctrine of Original
Sin, Eph. 4:22,” printed in London, 1711, and a “Sermon on the
Duty of the Reformation (Jubilee), Rev. 18:4,” London, 1718, besides
various religious works in the German language.

  
§ 35. It would be unfair to the memory of this remarkable man if we didn't mention his literary contributions. His prestigious position at the royal court of England is proof of his personal merit. He was not only a dedicated and loyal preacher of the Gospel, but also an accomplished author. In 1734, he published a valuable work in German titled: "Eight Books on the Reformation of the Church in England, from 1526 during Henry VIII's rule, to the reign of Charles II." In a beautifully written eulogy, found in the manuscript volume before us, the author highlights Mr. Boehm's successful efforts to support the education of poor children in his area. He passed away on May 27, 1722, at the age of fifty, after faithfully serving Christ. He significantly supported the Danish Lutheran missionaries in Tranquebar by providing financial aid raised in London, along with religious publications. In addition to his extensive German historical work, which complements Burnet's “History of the Reformation of the Church of England” he also published several works in English, including a "Sermon on the Doctrine of Original Sin, Eph. 4:22," printed in London in 1711, and a "Sermon on the Duty of the Reformation (Jubilee), Rev. 18:4," published in London in 1718, as well as various religious works in German.




§ 36. About the beginning of the present century, the Rev. Calvin
Chaddock, who resided in Hanover, Massachusetts, obtained a copy of
Mr. Boehm's translation, “accidentally,” as he says, and found it to be so
valuable, that he resolved to issue an American edition, which accordingly
appeared in 1809, Boston. In his short Preface he remarks, with great
truth, that the language of the translation “appears to be somewhat ancient,
and the sentiments in some few instances obscure.” He adds, in
reference to his own agency: “The only alterations which have been made,
are such as respect redundant and obsolete words, orthography, the addition
[pg xxxiv]
of some words, and the transposition of some sentences; that the ideas
of the translator might appear more conspicuous.” He might have, with
great advantage, been even more liberal than he was, in correcting the
style; it still remained in numerous passages heavy and obscure. As the
style, even of the original German, is somewhat antiquated, and as, besides,
occasional obscurities and repetitions occur, a later successor in one of
Arndt's pastoral charges, the Rev. J. F. Fedderson, assumed the task of
revising and abridging the whole of the original German, improving or
modernizing the style, and occasionally adding new matter. The result
of his labors does not appear to have received the entire approbation of
the German religious world; the original and unaltered work continues
so popular, that no permanent place has been secured for the substitute.
A portion of Fedderson's production was translated and published in
Chambersburg, Pennsylvania, in 1834, by the Rev. John N. Hoffman,
Pastor of the Evangelical Lutheran congregation of that place. The
translation was never completed. The part which was given, consisting
mainly of Book I., has long since been out of print.

  
§ 36. Around the start of this century, Rev. Calvin Chaddock, who lived in Hanover, Massachusetts, came across a copy of Mr. Boehm's translation, "by chance," as he puts it, and found it so valuable that he decided to publish an American edition, which was released in 1809 in Boston. In his brief Preface, he notes, quite accurately, that the language of the translation "feels a bit outdated, and some of the ideas are unclear in a few instances." He adds, regarding his own contributions: "The only changes made were to remove redundant and outdated words, correct spelling, add a few words, and rearrange some sentences, so the translator's ideas could be clearer." He could have, with great benefit, been even more liberal in correcting the style; it still remained heavy and unclear in many passages. Since the style of the original German is somewhat old-fashioned and contains occasional ambiguities and repetitions, a later successor in one of Arndt's pastoral roles, Rev. J. F. Fedderson, took on the task of revising and shortening the entire original German, modernizing the style, and sometimes adding new material. However, the results of his work don't seem to have received full approval from the German religious community; the original, unaltered work remains so popular that no permanent place has been established for the alternative. A portion of Fedderson's work was translated and published in Chambersburg, Pennsylvania, in 1834, by Rev. John N. Hoffman, the Pastor of the Evangelical Lutheran congregation there. The translation was never completed. The section that was published, primarily consisting of Book I., has long been out of print.  
[pg xxxiv]




§ 37. In the year 1815, a new edition of Mr. Boehm's English translation
was issued in London (evidently without any reference to Mr. Chaddock's
American edition), by William Jacques, A.M., who had already
distinguished himself by his translation, from the Latin, of A. H. Francke's
“Guide to the Reading and Study of the Holy Scriptures,” of which a reprint,
in a very unattractive form, and with omissions, appeared in Philadelphia,
in 1823. He took Mr. Boehm's translation as the “ground-work,”
which, as he states in his Preface, he did not “edit either hastily or negligently.
There is not a single page, nor a single paragraph,” he continues,
“which has not been subjected to scrutiny,” etc. Nevertheless, Mr.
Jacques, who does not appear to have compared the translation with the
original German, made only verbal changes, which, as it is evident, materially
improve the style. But he allowed all the additions of Mr. Boehm,
which are generally quite tautological, and various inaccuracies in thought
and expression to remain. So many antiquated expressions were retained,
that it would have been inexpedient to reprint the work precisely as Mr.
Jacques allowed the text to remain. Besides, he curtailed the full titles
of the several chapters, and, with very few exceptions, omitted the important
and appropriate texts which Arndt had prefixed respectively to the
latter. These circumstances, in connection with others, such as numerous
typographical errors, especially in the Scripture references, plainly indicated
that a revision of the whole was necessary, before the present edition
could be presented to the public.

  
§ 37. In 1815, a new edition of Mr. Boehm's English translation was released in London (clearly without any reference to Mr. Chaddock's American edition), by William Jacques, A.M., who had already made a name for himself with his Latin translation of A. H. Francke's "Guide to Reading and Studying the Holy Scriptures," which was reprinted in a very unattractive form, with omissions, in Philadelphia in 1823. He used Mr. Boehm's translation as the "base," and as he mentions in his Preface, he did not "edit either quickly or without attention. There isn't a single page, nor a single paragraph," he continues, "that hasn't been examined," etc. However, Mr. Jacques, who doesn't seem to have compared the translation with the original German, made only verbal changes that, as is evident, significantly improve the style. But he kept all of Mr. Boehm's additions, which are generally quite repetitive, and various inaccuracies in thought and expression. So many outdated expressions were kept that it would have been unwise to reprint the work exactly as Mr. Jacques left it. Additionally, he shortened the full titles of the various chapters and, with very few exceptions, left out the important and relevant texts that Arndt had prefixed to each chapter. These factors, along with others, such as numerous typographical errors, especially in the Scripture references, clearly indicated that a comprehensive revision was necessary before the current edition could be published.




§ 38. The editor of the present American edition took that of Mr.
Jacques as the basis of the translation, but compared every sentence with
the original German. He found some cases in which valuable matter had
been omitted, and was occasionally required to supply sentences that had
[pg xxxv]
been mutilated or suppressed. But he erased all the verbal additions, and
the clauses, or sentences, inserted by Mr. Boehm, where it seemed to have
been the object of the latter only to explain remarks that were already
perfectly lucid, or to add emphasis by the insertion of adjectives, etc., or
else to impart beauty by the adoption of poetical terms or phrases, which
were inconsistent with the severe simplicity of Arndt's style. He even
represents the author, on one occasion, as quoting from the “Homilies”
of the Church of England, which Arndt undoubtedly never read, and certainly
does not mention in the original. The American editor has, also,
at the request of several friends, who took an interest in securing the publication
of the present edition, prepared a somewhat copious Index. One
of the Latin editions (London, 1708) contains an index, adapted only to its
own pages. Another, in German, is found in some of the German editions,
for instance, in that of Nuremberg, 1762, also adapted to the pages of the
particular edition only. As the American editor found none in English,
and preferred to adapt the new Index, prepared by him, to the work itself
(specifying the Book, Chapter, and Section), he accordingly completed his
task on this plan, after a considerable expenditure of time and labor. It is
somewhat difficult to prepare an Index for a work which is so exclusively
devotional in its character as the present, and in which the author does
not intend to discuss subjects in a strictly scientific manner. Arndt, for
instance, employs terms which, when defined with precision, indicate different
shades of thought, almost as if they were synonymous (e. g.,
the grace, mercy,
goodness, love, etc., of
God), and often repeats the same
thought in different language. For this we can easily account, when we
recollect that the materials of the work were taken from a series of popular
sermons of the author, delivered at intervals. The editor allows himself
to hope that the Index which he has prepared, may occasionally be of
service to the reader.

  
§ 38. The editor of this American edition based his translation on Mr. Jacques' version, but he compared every sentence with the original German. He discovered instances where important information was left out and sometimes had to fill in sentences that had been cut or omitted. However, he discarded all the added phrases and sentences inserted by Mr. Boehm when they seemed to be merely clarifying points that were already clear or adding emphasis with extra adjectives, etc., or trying to enhance the text with poetic terms or expressions that did not fit Arndt's straightforward style. At one point, he even depicted the author as quoting from the “Homilies” of the Church of England, which Arndt definitely never read and does not mention in the original. The American editor has also, at the request of several friends who were interested in publishing this edition, created a detailed Index. One of the Latin editions (London, 1708) has an index tailored only to its own pages. Another German index exists in some German editions, such as the 1762 Nuremberg edition, also specifically for that edition. Since the American editor did not find any in English and wanted to customize the new Index he prepared to the work itself (noting the Book, Chapter, and Section), he completed his work accordingly after spending considerable time and effort. Creating an Index for a work that is primarily devotional and not scientifically rigorous is somewhat challenging. For example, Arndt uses terms that, when precisely defined, show different nuances of meaning, as if they were interchangeable (e.g., the grace, mercy, goodness, love, etc., of God), and he often repeats the same idea using different wording. This can be easily understood when we remember that the material for the work was drawn from a series of popular sermons delivered by the author at various times. The editor hopes that the Index he has prepared may be useful to the reader at times.



§ 39. But even after having made numerous changes on every page of the
old translation before him, the American editor is conscious that a critical
eye will discover many imperfections in the style. It is often antiquated
and heavy, and sometimes even quaint. Nevertheless, in all these instances
he allowed the English text to remain as he found it, contenting
himself with the correction of orthographical and syntactical inaccuracies,
the rectification of Scripture references, the errors in which he
found to be unusually numerous, the correction of quotations in accordance
with the authorized English version of the Bible, in the many cases
in which Mr. Boehm, or one of his assistants, translated from Luther's
German version, or quoted the English version from memory, etc., etc.

§ 39. But even after making many changes on each page of the old translation in front of him, the American editor is aware that a critical eye will spot many flaws in the style. It can often feel outdated and cumbersome, and sometimes even strange. Still, in all these cases, he decided to leave the English text as it was, focusing only on correcting spelling and grammatical mistakes, fixing Scripture references, which he found to be unusually numerous, and adjusting quotations to align with the authorized English version of the Bible, especially in the many instances where Mr. Boehm or one of his assistants translated from Luther's German version, or recalled the English version from memory, etc., etc.




§ 40. It is eminently proper that a new edition of Arndt's “True Christianity”
should appear during the present Jubilee year of the Evangelical
Lutheran Church, and that it should be undertaken and conducted to a
successful issue by members of the Evangelical Lutheran Synod of Pennsylvania.
[pg xxxvi]
The deep spirituality of Arndt, and his active and pure faith,
can be fully understood and appreciated only when we reflect on the doctrinal
system to which he had given his heart, and to which we have
referred above. This orthodox system found no favor, at a later period,
among the Rationalists; they rejected the doctrines of the Bible respecting
the depravity of human nature, the divinity of Christ, the efficacy of
the divinely appointed means of grace, and similar truths, and grievously
complained of the violence which, as they treacherously alleged, was offered
to their conscience, when the demand was made, that if they claimed
to belong to the Lutheran Church, to occupy its pulpits, and to receive
their support from it, they ought also to adopt its faith. Their influence
is happily decaying in Europe, and the restoration of the doctrines of the
Symbolical Books of the Evangelical Lutheran Church to authority, is
coincident with the new and healthy religious life of the Lutheran Church
in Germany, Hungary, Scandinavia, and Russia. The sincere Christian,
John Arndt, whom we heard protesting before God, with his last breath,
as described above, that he believed only the doctrines of the Symbolical
Books of the Lutheran Church, and all those doctrines, little thought that
more than two centuries afterwards, in the remote Western continent of
America, men would arise who would not only reject with scorn “all the
other Symbolical Books,” which he revered, but also speak contemptuously
of the Augsburg Confession and its holy doctrines.

  
§ 40. It is entirely appropriate that a new edition of Arndt's "Authentic Christianity" be released during the current Jubilee year of the Evangelical Lutheran Church, and that members of the Evangelical Lutheran Synod of Pennsylvania should take charge of its publication and ensure its success.  
[pg xxxvi]  
The profound spirituality of Arndt, along with his genuine and active faith, can really be understood and appreciated only when we consider the doctrinal system he was committed to, which we mentioned earlier. This orthodox system later faced rejection from Rationalists, who dismissed the Biblical teachings concerning human depravity, the divinity of Christ, the effectiveness of the divinely instituted means of grace, and similar truths. They lamented the supposed imposition on their conscience when it was demanded that, if they claimed to be part of the Lutheran Church and wanted to preach from its pulpits while receiving support from it, they should also embrace its beliefs. Thankfully, their influence is waning in Europe, and the renewed acceptance of the doctrines in the Symbolical Books of the Evangelical Lutheran Church is occurring alongside the revitalized and healthy religious life of the Lutheran Church in Germany, Hungary, Scandinavia, and Russia. The earnest Christian, John Arndt, whom we heard earnestly asserting before God, with his last breath, as described above, that he believed in the doctrines of the Symbolical Books of the Lutheran Church, and all those doctrines, could hardly have imagined that more than two centuries later, in the distant Western continent of America, there would be people who would not only scornfully reject "all the other symbolic books," which he held dear, but also disparage the Augsburg Confession and its sacred teachings.




§ 41. The doctrinal system which Arndt so sincerely revered, was
brought to this country by the Lutheran pastors who visited our shores
at a very early period. Dr. Henry Melchior Muhlenberg, an eminently
enlightened and holy man, was enabled, by his well-disciplined mind and
great administrative powers, to create order among the scattered Lutherans
whom he found in this country. He was exceedingly zealous in maintaining
the purity of the Lutheran faith, to which he owed all his peace
and his hopes. He gave unusual prominence to the Symbolical Books—to
all of them, mentioned by name—in the various constitutions of
congregations organized or influenced by him, and very properly claimed that none
who rejected them could honestly bear the name of Lutherans.
We will give only one illustration, of many which might be adduced, to
show the fidelity with which he held to the Lutheran Symbolical Books, as
enumerated by Arndt in the last paragraph of his Preface to Book I., in
this volume. Dr. Muhlenberg states in an official Report for the year
1747, which he transmitted to Halle (Hall.
Nachr., pp. 234, 235), that he
had visited a congregation in Maryland, in which great dissensions prevailed
at the time, occasioned by efforts made by certain individuals to
alienate the Lutherans from their faith and church. He says, “Before we
commenced public worship, I asked for the Church Record, and wrote
certain propositions and articles in it in the English language, and among
other statements, made the following: That our German Lutherans held
[pg xxxvii]
to the holy Word of God, in the prophetic and apostolical writings; further,
to the unaltered Augsburg Confession, and the other Symbolical
Books, etc.3
I then read the same publicly to the congregation, and explained
it to them in the German language, and added, that every one
who desired to be, and to remain, such a Lutheran, should subscribe his
name.” He informs us that the genuine Lutherans readily subscribed;
the rest, who had unlutheran sympathies, withheld their names.


§ 41. The belief system that Arndt deeply valued was brought to this country by Lutheran pastors who arrived here early on. Dr. Henry Melchior Muhlenberg, a highly enlightened and devoted man, was able, thanks to his disciplined mind and strong leadership skills, to bring order among the scattered Lutherans he found in this country. He was extremely dedicated to preserving the integrity of the Lutheran faith, which gave him peace and hope. He emphasized the Symbolical Books—specifically all of them named— in the various constitutions of congregations that he organized or influenced, and rightfully argued that no one who rejected them could genuinely call themselves Lutherans. We will provide just one example, among many possible ones, to demonstrate how faithfully he adhered to the Lutheran Symbolical Books, as listed by Arndt in the last paragraph of his Preface to Book I. in this volume. Dr. Muhlenberg notes in an official report for the year 1747, which he sent to Halle (Hall. News., pp. 234, 235), that he visited a congregation in Maryland where there was significant conflict at the time because certain individuals were attempting to sway the Lutherans away from their faith and church. He states, "Before we began public worship, I requested the Church Record and wrote down certain statements and articles in English, including the following: That our German Lutherans remain committed to the holy Word of God in the prophetic and apostolic writings; additionally, to the unaltered Augsburg Confession and the other Symbolical Books, etc.__A_TAG_PLACEHOLDER_0__ I then read this publicly to the congregation, explained it to them in German, and added that anyone who wanted to be, and stay, such a Lutheran should sign their name." He informs us that the genuine Lutherans readily signed; the others, who had non-Lutheran sympathies, did not sign.




§ 42. An unhappy change occurred after Dr. Muhlenberg's day. The
Symbolical Books, which he and his contemporaries received, believed,
and sustained in their whole extent, with religious veneration, existed at
that time only in Latin and German. They gradually receded from the
view of many pastors of the church; individuals were received into the
ranks of the ministry, who had never studied them; doctrines and usages,
hitherto unknown to the church, were introduced into many Lutheran
congregations. At one period several of the most intelligent pastors
yielded, to a certain extent, to rationalistic influences; then, the opposite
extreme, of fanaticism, gained adherents; both rationalism and fanaticism
were alike hostile to “the unaltered Augsburg Confession and the other
Symbolical Books,” and a strange combination of elements, derived partly
from rationalism, and partly from fanaticism, temporarily held sway.
Dependence was now placed on human measures and inventions, designed
for the conversion of sinners and the edification of believers,
rather than on the divinely appointed means of grace, which men like
Arndt and Muhlenberg recognized as the only channels through which
the Divine Spirit exercises his influence. If they had lived among us
during the second, third, and fourth decades of this century, when their
doctrines, and their mode of preaching, were regarded by many as antiquated,
or unsuited to a supposed higher grade of religious development,
they would have readily predicted the results—fanaticism, latitudinarianism
in doctrine, an evanescent emotional religion, and, by consequence,
the rejection, in whole or in part, of the Augsburg Confession and the
other Symbolical Books.

  
§ 42. A troubling change happened after Dr. Muhlenberg's time. The Symbolical Books, which he and his contemporaries accepted, believed in, and upheld with deep respect, were only available in Latin and German back then. Gradually, they faded from the sight of many church pastors; new ministers joined the ranks who had never studied them. New doctrines and practices, previously unknown to the church, began to emerge in many Lutheran congregations. At one point, some of the most educated pastors partly embraced rationalistic ideas; then, the opposite extreme of fanaticism attracted followers. Both rationalism and fanaticism opposed "the unchanged Augsburg Confession and the other Symbolical Books," and a peculiar mix of influences, partly from rationalism and partly from fanaticism, temporarily took over. There was now reliance on human methods and inventions meant for converting sinners and uplifting believers, rather than on the divinely appointed means of grace that people like Arndt and Muhlenberg recognized as the only true paths for the Divine Spirit to work. If they had been living among us during the second, third, and fourth decades of this century, when many saw their doctrines and preaching style as outdated or inappropriate for a supposed higher level of religious development, they would have easily predicted the outcomes—fanaticism, a relaxed approach to doctrine, a fleeting emotional religion, and, as a result, the complete or partial rejection of the Augsburg Confession and the other Symbolical Books.



§ 43. God, in his mercy, has interposed. The doctrines which Arndt,
Muhlenberg, and men of the old faith, regarded as the life-blood of a
healthy, scriptural religion, are regaining their authority. Many still
[pg xxxviii]
reject them; the old faith of the church—Bible truth, is unwelcome to an
ignorant, rationalistic, and unconverted heart. But others have been
taught by observation and experience that mere human measures and inventions
cannot conduct to a healthy and permanent religion, and that
divine truth, as taught in the Scriptures, and set forth in our Symbolical
Books, and the other means of grace given to the Church by its divine
Head, are the only sources from which such a healthy religion can proceed.
In this spirit Arndt wrote the “True Christianity,” and by this
spirit the Synod of Pennsylvania is animated. This ecclesiastical body
desires to take away all glory from man, and to give it all to Christ.
One of the results of its attachment to our ancient and holy faith, is the
publication of the present volume, in which the author so eloquently and
affectionately urges all men to repent, to believe in Christ, and to lead a
holy life.

§ 43. God, in His mercy, has intervened. The beliefs that Arndt, Muhlenberg, and others of the old faith viewed as essential to a healthy, biblical religion are regaining their significance. Many still [pg xxxviii] reject them; the foundational truth of the church—Biblical truth—is unwelcome to an uninformed, rationalistic, and unconverted heart. However, others have learned through observation and experience that human efforts and inventions cannot lead to a healthy and sustainable religion. They recognize that divine truth, as taught in the Scriptures and presented in our Symbolical Books, along with the other means of grace given to the Church by its divine Head, are the only sources from which such a healthy religion can emerge. In this spirit, Arndt wrote the “Genuine Christianity,” and this same spirit motivates the Synod of Pennsylvania. This church body seeks to take away all glory from man and give it entirely to Christ. One outcome of its commitment to our ancient and holy faith is the publication of this volume, where the author passionately and eloquently encourages everyone to repent, believe in Christ, and live a holy life.



§ 44. The divine blessing has so remarkably attended the use of Arndt's
“True Christianity,” in the original language, and in its various translations,
that the present editor humbly entertains the hope that the time
and labor expended by him in preparing this new edition, may also be of
avail. And he prays that the “True Christianity” may continue the work
which it has already performed, and instruct, guide, and comfort anew
the souls of its readers, to the praise and glory of God.

§ 44. The divine blessing has consistently followed the use of Arndt's  
"Genuine Christianity," in its original language and various translations,  
that the current editor sincerely hopes that the time and effort he put into this new edition will also be beneficial. He prays that “Real Christianity” may continue the work it has already done, instructing, guiding, and comforting the souls of its readers once again, to the praise and glory of God.



C. F. S.

C. F. S.



Philadelphia, August, 1868.

Philadelphia, August 1868.



[pg xxxix]





 Book 1.


 In this text, we explore True Christianity, genuine sorrow for sin, repentance, faith, and the holy life of a true Christian.






 The Author's Preface to the First Book.




Christian Reader! That the
holy Gospel is subjected, in our
age, to a great and shameful abuse, is
fully proved by the ungodly and impenitent
life of those who loudly boast
of Christ and of his word, while their
unchristian life resembles that of persons
who dwell in a land of heathens
and not of Christians. Such an ungodly
course of conduct furnished me
with an occasion for writing this Treatise;
it was my object to show to plain
readers wherein true Christianity consists,
namely, in the exhibition of a
true, living, and active faith, which
manifests itself in genuine godliness
and the fruits of righteousness. I desired
to show that we bear the name
of Christians, not only because we
ought to believe in Christ, but also
because the name implies that we live
in Christ, and that He lives in us. I
further desired to show that true repentance
proceeds from the inmost
centre of the heart; that the heart,
mind, and affections must be changed;
that we must be conformed to Christ
and His holy Gospel; and that we must
be renewed by the word of God, and
become new creatures. For even as
every seed produces fruit of a like
nature, so the word of God must daily
produce in us new spiritual fruits. If
we become new creatures by faith,
we must live in accordance with our
new birth. In a word, Adam must
die, and Christ must live, in us. It is
not sufficient to acquire a knowledge
of the word of God; it is also our duty
to obey it practically, with life and
power.

  
Christian Reader! It’s clear that in our time, the holy Gospel is being greatly and shamefully misused. This is evident from the ungodly and unrepentant lives of those who loudly proclaim Christ and His word, yet their un-Christian lives look more like those of people living in a land of pagans than Christians. This ungodly behavior prompted me to write this Treatise; my aim was to explain to everyday readers what true Christianity really is: it’s about having a genuine, living, and active faith that shows in true godliness and righteous actions. I wanted to clarify that we are called Christians, not just because we should believe in Christ, but because the name signifies that we live in Christ, and He lives in us. I also wanted to demonstrate that true repentance comes from the deepest part of our hearts; that our hearts, minds, and feelings must be transformed; that we need to become like Christ and His holy Gospel; and that we must be renewed by the word of God, turning into new creations. Just as every seed produces fruit that resembles itself, the word of God must daily yield new spiritual fruits in us. If we become new creations through faith, we must live according to our new birth. In short, Adam must die, and Christ must live in us. It’s not enough to just gain knowledge of the word of God; we also have an obligation to put it into practice, with life and power.




2. There are many who suppose
that Theology is merely a science, or
an art of words, whereas it is a living
experience and practical exercise.—Every
one now aims at acquiring eminence
and distinction in the world;
but no one is willing to learn how to
be devout. Every one now seeks out
men of great learning, who can teach
arts, languages, and wisdom; but no
one is willing to learn from our only
Teacher, Jesus Christ, how to become
meek and sincerely humble; and yet
His holy and living example is the
true rule for our life and conduct, and,
indeed, constitutes the highest wisdom
and knowledge; so that we can with
truth declare, “The pure life of Christ
opens all knowledge to us.”


2. Many people think that theology is just a science or a way of using words, but it’s actually a living experience and a practical activity. Everyone today wants to stand out and be recognized in the world, yet no one wants to learn how to be devout. People look for highly educated individuals who can teach skills, languages, and knowledge; however, no one is eager to learn from our one true Teacher, Jesus Christ, how to be gentle and genuinely humble. Still, His holy and living example is the true guide for our lives and behavior, and it really is the highest form of wisdom and knowledge. Therefore, we can truthfully say, "The pure life of Christ reveals all knowledge to us."



3. Every one is very willing to be a
servant of Christ; but no one will consent
to be His follower. And yet He
says: “If any man serve me, let him
follow me.” John 12:26. Hence, he
who truly serves and loves Christ,
will also follow him; and he who loves
Christ, will also love the example of
His holy life, His humility, meekness,
patience, as well as the cross, shame,
and contempt which He endured, although
the flesh may thereby suffer
pain. And although we cannot, in
our present weakness, perfectly imitate
the holy and exalted life of Christ
(which, indeed, is not intended in my
[pg xl]
Book), nevertheless, we ought to love
it, and long to imitate it more fully;
for thus we live in Christ, and Christ
lives in us, according to the words of
St. John: “He that saith he abideth
in him ought himself also so to walk,
even as he walked.” 1 John 2:6. It
is now the disposition of the world to
acquire a knowledge of all things; but
that which is better than all other
knowledge, namely, “to know the
love of Christ” (Eph. 3:19), no one
desires to acquire. But no man can
love Christ, who does not imitate his
holy life. There are many—a majority,
indeed, of men in this world—who
are ashamed of the holy example of
Christ, namely, of his humility and
lowly condition; that is, they are
ashamed of the Lord Jesus Christ; of
them he says: “Whosoever 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,” etc. Mark 8:38. Christians
now desire a Christ of imposing appearance,
who is magnificent, rich,
and conformed to the world; but no
one desires to receive, to confess, and
to follow the poor, meek, despised,
and lowly Christ. He will, therefore,
hereafter say: “I never knew you”
(Matt. 7:23); ye were not willing to
know me in my humility, and therefore
I do not know you in your pride.

3. Everyone is eager to be a servant of Christ; but no one wants to be His follower. Yet He says: "If anyone wants to serve me, they should follow me." John 12:26. Therefore, those who truly serve and love Christ will also follow Him; and those who love Christ will love the example of His holy life, His humility, gentleness, patience, as well as the suffering, shame, and scorn He endured, even if it causes pain to the flesh. Although we may not be able to perfectly imitate the holy and exalted life of Christ in our current weakness (which is not the point of my [pg xl] Book), we should love it and aspire to emulate it more fully; for this is how we live in Christ, and Christ lives in us, in accordance with the words of St. John: “Anyone who claims to live in Him must walk as Jesus did.” 1 John 2:6. The world today seeks to know everything; however, the one thing better than all other knowledge, namely, "to understand the love of Christ" (Eph. 3:19), is not something people are eager to obtain. But no one can truly love Christ without imitating His holy life. Many—a majority, in fact—are ashamed of the holy example of Christ, particularly His humility and lowly status; in other words, they are ashamed of the Lord Jesus Christ. About them, He says: “Anyone who is embarrassed by me and my teachings in this corrupt and sinful generation, the Son of Man will be embarrassed by them.” Mark 8:38. Today, Christians want a Christ who appears impressive, who is magnificent, wealthy, and aligned with worldly standards; yet no one wants to accept, confess, or follow the poor, meek, despised, and humble Christ. Therefore, He will say later: "I didn't know you." (Matt. 7:23); you were unwilling to acknowledge me in my humility, and as a result, I do not recognize you in your pride.



4. Not only, however, is ungodliness,
in all its forms, at variance with
Christ and true Christianity, but it is
also the cause of the daily accumulation
of the displeasure of God, and of
the penalties which he inflicts; insomuch
that he fits all creatures to be
avengers, and that heaven and earth,
fire and water, are made to contend
against us; so that all nature is thereby
sorely distressed, and well-nigh
overwhelmed. Hence, a season of affliction
must be expected; war, famine,
and pestilence; yea, the last
plagues are coming in with such violence,
that we are exposed to the assaults
of nearly every creature. For
even as the terrible plagues of the
Egyptians overtook them before the
redemption and departure of the children
of Israel from Egypt, so, too,
before the redemption of the children
of God occurs, dreadful and unheard-of
plagues will overtake the ungodly
and impenitent. It is therefore high
time to repent, to begin another course
of life, to turn from the world to Christ,
to believe truly in him, and to lead a
Christian life in him, so that we may
securely “dwell in the secret place of
the Most High, and abide under the
shadow of the Almighty.” Ps. 91:1.
Such is also the exhortation of the
Lord: “Watch ye therefore, and pray
always, that ye may be accounted
worthy to escape all these things.”
Luke 21:36. The same is also testified
in Ps. 112:7.

4. Not only is ungodliness in all its forms at odds with Christ and true Christianity, but it also causes God’s daily displeasure to build up, leading to the penalties He imposes. Because of this, He equips all creatures to be avengers, and both heaven and earth, fire and water, are made to fight against us; all of nature is deeply troubled and nearly overwhelmed. Therefore, we should expect a time of suffering: war, famine, and plague; indeed, the final disasters are coming in so fiercely that we are vulnerable to the attacks of nearly every creature. Just as the terrible plagues struck the Egyptians before the Israelites were redeemed and left Egypt, so too will dreadful and unprecedented plagues strike the ungodly and unrepentant before the redemption of the children of God occurs. It is, therefore, urgent to repent, to start a new way of life, to turn from the world to Christ, to truly believe in Him, and to lead a Christian life in Him, so that we may safely “live in the protected space of the Most High and remain under the shelter of the Almighty.” Ps. 91:1. This is also the Lord’s exhortation: "Stay alert and pray all the time so that you may be considered worthy to avoid all these things." Luke 21:36. The same is also confirmed in Ps. 112:7.




5. Now, to this end, my Christian
reader, this book may, to a certain
extent, serve thee as a guide, showing
thee not only how thou mayest,
through faith in Christ, obtain the remission
of thy sins, but also how thou
mayest avail thyself of the grace of
God, in order to lead a holy life; and
how thou mayest demonstrate and
adorn thy faith by a Christian walk
and conversation. For true Christianity
consists, not in words, nor in
any external show, but in a living
faith, from which proceed fruits meet
for repentance, and all manner of
Christian virtues, as from Christ himself.
For as faith is hidden from human
view, and is invisible, it must be
manifested by its fruits; inasmuch as
faith derives from Christ all that is
good, righteous, and blessed.

  
5. Now, with this in mind, my Christian reader, this book can serve as a guide for you. It shows you not only how you can obtain forgiveness for your sins through faith in Christ, but also how you can take advantage of God's grace to lead a holy life; and how you can show and enhance your faith through a Christian lifestyle and conversation. True Christianity is not just about words or outward appearances, but is rooted in a living faith that produces the fruits of repentance and all kinds of Christian virtues, just as they come from Christ himself. Since faith is hidden from human sight and is invisible, it must be demonstrated through its fruits, as faith receives from Christ all that is good, righteous, and blessed.

[pg xli]



6. Now, when faith waits for the
blessings which are promised to it,
the offspring of this faith is hope. For
what else is hope but a constant and
persevering expectation, in faith, of
the blessings which are promised?
But when faith communicates to a
neighbor the blessings which it has itself
received, love is the offspring of
such a faith, imparting to the neighbor
that which it has itself received
from God; and when faith endures
the trial of the cross, and submits to
the will of God, it brings forth patience.
But when it sighs under the
burden of the cross, or offers thanks
to God for mercies which it has received,
it gives birth to prayer. When
it compares the power of God, on the
one hand, with the misery of man, on
the other, and submits unresistingly
to the will of God, humility is the fruit.
And when this faith diligently labors
that it may not lose the grace of God,
or, as St. Paul says: “worketh out
salvation with fear and trembling”
(Phil. 2:12), then the fear of God is
the result.


6. Now, when faith waits for the blessings that are promised, the result of this faith is hope. Because what is hope if not a constant and determined expectation, in faith, of the promised blessings? When faith shares with a neighbor the blessings it has received, love is the result of such faith, giving to the neighbor what it has received from God. When faith withstands the trials of suffering and submits to God's will, it produces patience. But when it groans under the weight of suffering or thanks God for the blessings it has received, it gives rise to prayer. When it contrasts the power of God with human suffering and submits willingly to God’s will, humbleness is the outcome. And when this faith works hard to not lose God's grace, or, as St. Paul says: "works out salvation with fear and trembling" (Phil. 2:12), then the awe of God is the result.




7. Thus thou seest that all the
Christian virtues are the offspring of
faith, proceed from faith, and cannot
be separated from faith, their common
source, if they are indeed genuine,
living, and Christian virtues, proceeding
ultimately from God, from Christ,
and from the Holy Spirit. Hence no
work can be acceptable to God without
faith in Christ. For how can true
hope, sincere love, persevering patience,
earnest prayer, Christian humility,
and a childlike fear of God,
exist without faith? All must be
drawn from Christ, the well of salvation
(Isa. 12:3), through faith, as
well righteousness, as all the fruits
of righteousness. But take great
care, my reader, that thou do not
connect thy works, the virtues which
thou hast commenced to practise, or
the gifts of the new life, with thy justification
before God. For in this
matter, man's works, merit, gifts, and
virtue, however lovely these may appear
to be, have no efficacy; our justification
depends solely on the exalted
and perfect merit of Jesus Christ, apprehended
by faith, even as it is set
forth in chap. V, XIX, XXXIV, and
XLI, of this book, and in the first
three chapters of Book II. Take great
care, therefore, not to confound the
righteousness of faith, on the one
hand, and the righteousness of a
Christian life, on the other; but rather
to make a clear distinction between
them; for here the whole foundation
of our Christian religion is involved.
Still, thy repentance must be the great
concern of thy life, for otherwise thou
hast no true faith, such as daily purifies,
changes, and amends the heart.
Thou must, moreover, know that the
consolations of the Gospel cannot be
effectually applied, unless they have
been preceded by a genuine godly sorrow,
the result of which is a bruised
and contrite heart; for we read that
“to the poor the gospel is preached.”
Luke 7:22. How, indeed, can faith
give life to the heart, unless that heart
has been previously put to death by
sincere sorrow and a thorough knowledge
of sin? Do not, therefore, imagine
that repentance is a slight and
easy work. Remember the solemn
and severe language of the Apostle
Paul, when he commands us to mortify
and crucify the flesh, with the affections
and lusts, to offer the body as a
sacrifice, to die unto sin, to be crucified
unto the world. Col. 3:5; Rom.
6:6; 12:1; 1 Pet. 2:24; Gal. 5:24;
6:14. Truly, none of these things
can result, when we gratify the flesh.
[pg xlii]
Nor do the holy prophets employ
cheerful terms when they call for a
contrite and broken heart, and say:
“Rend your heart—weep and lament.”
Joel 2:13, 17; Jer. 4:8. But where
is such repentance now exhibited?
The Lord Jesus Christ, when alluding
to it, demands that we should deny
ourselves, and renounce all that we
have, if we desire to be his disciples.
Luke 9:23; Matt. 16:24. Verily, all
this can never proceed from a gay,
trifling, and light mind; of this the
evidence may be found in the seven
Penitential Psalms of David. The
Scriptures abound in illustrations of
the jealousy of God, who demands
both repentance and its fruits, without
which eternal salvation cannot be
obtained. But afterwards the consolations
of the Gospel manifest their
power. And both such repentance,
and such consolation, are solely the
work of the Spirit of God, through
the Word.

  
7. So you see that all Christian virtues come from faith, arise from faith, and cannot be separated from faith, which is their common source, if they are truly genuine, living, and Christian virtues that ultimately come from God, Christ, and the Holy Spirit. Thus, no work can be pleasing to God without faith in Christ. For how can genuine hope, sincere love, enduring patience, heartfelt prayer, Christian humility, and a childlike fear of God exist without faith? All must come from Christ, the source of salvation (Isa. 12:3), through faith, just like righteousness and all its fruits. But be careful, my reader, not to link your works, the virtues you have begun to practice, or the gifts of the new life to your justification before God. In this matter, a person's works, merit, gifts, and virtue, no matter how lovely they may seem, are ineffective; our justification relies solely on the elevated and perfect merit of Jesus Christ, grasped by faith, as outlined in chap. V, XIX, XXXIV, and XLI of this book, and in the first three chapters of Book II. So be cautious not to confuse the righteousness of faith with the righteousness of a Christian life; instead, make a clear distinction between them; for the entire foundation of our Christian faith depends on this. Still, your repentance must be of utmost importance in your life, for without it, you have no true faith, one that daily purifies, transforms, and corrects the heart. You must also understand that the comforts of the Gospel cannot be effectively experienced unless they are preceded by a genuine godly sorrow, which leads to a bruised and contrite heart; for we read that "The gospel is preached to the poor." Luke 7:22. How can faith bring life to the heart unless that heart has first been made to feel dead by sincere sorrow and an understanding of sin? Therefore, don’t think that repentance is a small and easy task. Remember the serious and strong language of the Apostle Paul when he tells us to put to death and crucify the flesh, along with its passions and desires, to offer the body as a sacrifice, to die to sin, and to be crucified to the world. Col. 3:5; Rom. 6:6; 12:1; 1 Pet. 2:24; Gal. 5:24; 6:14. Truly, none of these things can happen when we indulge the flesh.  
[pg xlii]   
Nor do the holy prophets use lighthearted language when they call for a broken and contrite heart, saying: “Open your heart—cry and mourn.” Joel 2:13, 17; Jer. 4:8. But where is such repentance shown today? The Lord Jesus Christ, when speaking of it, insists that we must deny ourselves and give up everything we have if we want to be his disciples. Luke 9:23; Matt. 16:24. Truly, none of this can come from a carefree, trivial, and superficial mindset; evidence of this can be found in the seven Penitential Psalms of David. The Scriptures are filled with examples of God's jealousy, who demands both repentance and its fruits, without which eternal salvation cannot be achieved. But then the comforts of the Gospel reveal their power. And both that kind of repentance and that kind of comfort are entirely the work of the Spirit of God, through the Word.




8. Now this Book which I have
written, specially treats of such sincere
and earnest repentance of the
heart, of the exhibition of faith in the
life and conduct, and of the spirit of
love which should animate all the acts
of the Christian; for that which proceeds
from Christian love, is, at the
same time, the fruit of faith. It is
true that I have referred to some earlier
writers, such as Tauler, Thomas á
Kempis, and others, who may seem to
ascribe more than is due to human
ability and works; but my whole Book
is designed to counteract such an
error. I would, therefore, kindly request
the Christian reader to remember
the great object for which I wrote
this Book. He will find that its main
purpose is this: To teach the reader
how to perceive the hidden and connate
abomination of Original Sin; to
set forth distinctly our misery and
helplessness; to teach us to put no
trust in ourselves or our ability; to
take away everything from ourselves,
and to ascribe all to Christ, so that He
alone may dwell in us, work all things
in us, alone live in us, and create all
things in us, because he is the beginning,
middle, and end, of our conversion
and salvation. All this has been
plainly and abundantly explained in
many passages of this Book; and, at
the same time, the doctrines of the
Papists, Synergists, and Majorists,
have been expressly refuted and rejected.
The doctrine, moreover, of
justification by faith, has been set
forth in this Book, and especially in
Book II., in the most pointed and explicit
manner. In order, however, to
obviate all misapprehensions, I have
subjected the present edition to a very
careful revision, and I beg the reader
to receive the editions which have appeared
in Frankfort and other places,
in the sense in which the present
Magdeburg edition is to be received.
I also affirm, that this Book, as well
in all other articles and points, as also
in the articles of Free Will, and of the
Justification of a poor sinner before
God, is not to be understood in any
other manner than in accordance with
the Symbolical Books of the churches
of the Augsburg Confession, namely,
the first Unaltered Augsburg Confession,
the Apology, the Smalcald
Articles, the Two Catechisms of Luther,
and the Formula of Concord.

  
8. This book I've written specifically focuses on the genuine and heartfelt repentance, the demonstration of faith through our actions, and the spirit of love that should inspire everything a Christian does; because what comes from Christian love is also the result of faith. While I have mentioned some earlier authors, like Tauler, Thomas à Kempis, and others, who might seem to give too much credit to human ability and actions, my entire book aims to correct that misunderstanding. Therefore, I kindly ask the Christian reader to keep in mind the main reason I wrote this book. Its primary purpose is to help the reader understand the deep-rooted and inherent horror of Original Sin; to clearly outline our misery and helplessness; to teach us not to rely on ourselves or our abilities; to strip everything away from ourselves and attribute all to Christ, so that He may dwell in us, accomplish everything in us, live solely in us, and create all things in us, since He is the beginning, middle, and end of our conversion and salvation. All of this has been clearly and thoroughly explained in many sections of this book, and at the same time, the doctrines of the Papists, Synergists, and Majorists have been explicitly challenged and dismissed. Furthermore, the idea of justification by faith has been clearly presented in this book, especially in Book II., in a very pointed and direct way. However, to avoid any misunderstandings, I have carefully revised this current edition, and I ask the reader to interpret the editions that have appeared in Frankfurt and other places in the same way as the present Magdeburg edition is meant to be understood. I also affirm that this book, in all its topics and points, including Free Will and the justification of a poor sinner before God, should not be understood any differently than in line with the Symbolical Books of the churches of the Augsburg Confession, namely, the first Unchanged Augsburg Confession, the Apology, the Smalcald Articles, the Two Catechisms of Luther, and the Formula of Concord.



May God enlighten us all by his
Holy Spirit, so that we may be sincere
and without offence, both in our
faith and in our life, till the day of
Christ (which is near at hand), being
filled with the fruits of righteousness,
unto the glory and praise of God!
Amen.

May God enlighten us all through His Holy Spirit, so that we can be genuine and blameless in our faith and in our lives, until the day of Christ (which is coming soon), being filled with the fruits of righteousness, for the glory and praise of God! Amen.



[pg 001]





 Chapter 1.


 Demonstrating What It Means for Man to Bear the Image of God.



Be transformed in your mindset; and ... embrace the new self, which is created by God in righteousness and genuine holiness.Understood! Please provide the text you'd like modernized.Eph.4:23, 24.




The image of God in man, is the
conformity of the soul of man, of
his spirit and mind, of his understanding
and will, and of all his faculties
and powers, both bodily and mental,
to God and the Holy Trinity. For the
decree of the Holy Trinity was thus
expressed: “Let us make man in our
image, after our likeness,” etc. Gen.,
1:26.

  
The image of God in humanity is reflected in the alignment of a person's soul, spirit, mind, understanding, will, and all his physical and mental abilities with God and the Holy Trinity. This was clearly stated in the decree of the Holy Trinity: “Let's create mankind in our image, according to our likeness,” etc. Gen., 1:26.




2. It is evident, therefore, that,
when man was created, the image of
the Trinity was impressed on him, in
order that the holiness, righteousness,
and goodness of God, might shine
forth in his soul; diffuse abundant
light through his understanding, will,
and affections; and visibly appear
even in his life and conversation:
that, consequently, all his actions,
both inward and outward, might
breathe nothing but divine love, purity,
and power, and, in short, that
the life of man upon earth might resemble
that of the angels in heaven,
who are always engaged in doing the
will of their Heavenly Father. In
thus impressing his image on man,
God designed to delight and rejoice in
him, just as a father rejoices in a child
born after his own image: for as a parent,
beholding himself, or another self,
in his offspring, cannot but feel the
greatest complacency and delight; so,
when God beheld the express character
of his own Person reflected in an
image of himself, his “delights were
with the sons of men.” Prov. 8:31.
Thus it was God's chief pleasure to
look on man, in whom he rejoiced,
and rested, as it were, from all his
labor; considering him as the great
masterpiece of his creation, and knowing
that in the perfect innocence and
beauty of man, the excellency of his
own glory would be fully set forth.
And this blessed communion our first
parents and their posterity were always
[pg 002]
to have enjoyed, had they continued
in the likeness of God, and
rested in him and in his will; who, as
he was their author, was also to be
their end.

  
2. It's clear that when humanity was created, the image of the Trinity was instilled in them so that God's holiness, righteousness, and goodness could shine in their souls; spread abundant light through their understanding, will, and emotions; and be evident in their lives and conversations. As a result, all their actions, both internal and external, should reflect divine love, purity, and power, making human life on earth resemble that of the angels in heaven, who are always fulfilling the will of their Heavenly Father. By imprinting His image on humanity, God intended to take joy in them, just as a father delights in a child who reflects his own likeness: for a parent, seeing themselves or another version of myself in their child naturally feels joy and satisfaction; likewise, when God saw His own character mirrored in humanity, his "pleasures were with the children of humanity." Prov. 8:31. It was God's greatest pleasure to look upon humanity, in whom He found joy and as if He rested from all His work, viewing them as the great masterpiece of His creation, knowing that in the perfect innocence and beauty of humanity, the excellence of His own glory would be fully displayed. This blessed communion was meant to be enjoyed by our first parents and their descendants forever, had they remained in God’s likeness and found rest in Him and His will; for He, being their creator, was also meant to be their ultimate purpose.  
[pg 002]



3. It undoubtedly is the essential
property of every image, that it be a
just representation of the object which
it is intended to express; and as the
reflection in a mirror is vivid in a degree
proportioned to the clearness of
the mirror itself, so the image of God
becomes more or less visible, according
to the purity of the soul in which
it is beheld.

3. It is definitely the key quality of every image that it accurately represents the object it’s meant to express; just like a reflection in a mirror becomes clearer based on how clear the mirror is, the image of God becomes more or less visible depending on the purity of the soul that is observing it.




4. Hence God originally created man
perfectly pure and undefiled; that so
the divine image might be beheld in
him, not as an empty, lifeless shadow
in a glass, but as a true and living
image of the invisible God, and as the
likeness of his inward, hidden, and
unutterable beauty. There was an
image of the wisdom of God, in the
understanding of man; of his goodness,
gentleness, and patience, in the spirit
of man; of his divine love and mercy,
in the affections of man's heart. There
was an image of the righteousness
and holiness, the justice and purity
of God, in the will of man; of his
kindness, clemency, and truth, in all
the words and actions of man; of his
almighty power, in man's dominion
over the earth, and inferior creatures;
and lastly, there was an image of God's
eternity, in the immortality of the human
soul.

  
4. So, God originally created humans perfectly pure and untainted; so that the divine image could be reflected in them, not as a hollow, lifeless shadow in a mirror, but as a true and living image of the invisible God, and as a likeness of His inner, hidden, and indescribable beauty. There was a reflection of God's wisdom in human understanding; of His goodness, gentleness, and patience in the human spirit; of His divine love and mercy in the affections of the human heart. There was a reflection of God's righteousness and holiness, justice and purity, in the human will; of His kindness, clemency, and truth in all the words and actions of humans; of His almighty power in humanity's dominion over the earth and lesser creatures; and lastly, there was a reflection of God's eternity in the immortality of the human soul.




5. From the divine image thus implanted
in him, man should have acquired
the knowledge both of God
and of himself. Hence he might have
learned, that God, his Creator, is all
in all, the Being of beings, and the
chief and only BEING, from whom
all created beings derive their existence,
and in whom, and by whom, all
things that are, subsist. Hence, also,
he might have known, that God, as
the Original of man's nature, is all
that essentially, of which he himself
was but the image and representation.
For since man was to bear the image
of the divine goodness, it follows that
God is the sovereign and universal
goodness essentially (Matt. 19:17);
and, consequently, that God is essential
love, essential life, and essential
holiness, to whom alone (because he is
all this essentially), worship and praise,
honor and glory, might, majesty, dominion,
and virtue, are to be ascribed:
whereas these do not appertain to the
creature, nor belong to anything but
God alone.

  
5. From the divine image implanted in him, humanity should have gained the understanding of both God and themselves. Thus, they could have learned that God, their Creator, is everything, the source of all existence, and the one and only BEING, from whom all created beings get their existence, and in whom, and through whom, all things that exist are sustained. They could also have known that God, as the origin of humanity's nature, is everything that is essential, of which they themselves were merely an image and representation. Since humanity was meant to reflect divine goodness, it follows that God is the ultimate and universal goodness basically (Matt. 19:17); and, consequently, that God is essential love, essential life, and essential holiness, to whom alone (because He embodies all of this basically) worship and praise, honor and glory, might, majesty, dominion, and virtue, should be attributed: whereas these do not belong to the creature, nor to anything except God alone.




6. From this image of the Divine
Being, man should further have acquired
the knowledge of himself. He
should have considered what a vast
difference there was between God and
himself. Man is not God, but God's
image; and the image of God ought to
represent nothing but God. He is a
portraiture of the Divine Being; a
character, an image, in which God
alone should be seen and glorified.
Nothing therefore ought to live in
man, besides God. Nothing but the
Divinity should stir, will, love, think,
speak, act, or rejoice in him. For if
anything besides God live or work in
man, he ceases to be the image of God;
and becomes the image of that which
thus lives and acts within him. If
therefore a man would become, and
continue to be, the image of God, he
must wholly surrender himself to the
Divine Being, and submit entirely to
his will; he must suffer God to work
in him whatsoever he pleases; so that,
by denying his own will, he may do
the will of his Heavenly Father without
reserve, being entirely resigned to
God, and willing to become a holy instrument
[pg 003]
in his hands, to do his will
and his work. Such a man follows not
his own will, but the will of God; he
loves not himself, but God; seeks not
his own honor, but the honor of God.
He covets no estates nor affluence for
himself, but refers all to the Supreme
Good; and so being contented to possess
him, rises above the love of the
creature and the world. And thus
ought man to divest himself of all love
of himself and the world, that God
alone may be all in him, and work all
in him, by his Holy Spirit. Herein consisted
the perfect innocence, purity,
and holiness of man. For, what greater
innocence can there be, than that a
man should do, not his own will, but
the will of his Heavenly Father? Or
what greater purity, than that man
should suffer God to work in him, and
to do everything according to His
pleasure? Or, what greater holiness,
than to become an instrument in the
hands of the Spirit of God? To resemble
a child, in whose breast self-love
and self-honor do not yet prevail, is, in
truth, the highest simplicity.

  
6. From this image of the Divine Being, a person should have gained an understanding of themselves. They should have recognized the huge difference between God and themselves. A person is not God, but God's image; and the image of God should reflect only God. They are a representation of the Divine Being; a character, an image, in which God alone should be seen and glorified. Therefore, nothing else should exist within a person, other than God. Only the Divinity should feel, will, love, think, speak, act, or rejoice within them. If anything besides God exists or acts within a person, they stop being the image of God and instead become the image of whatever else lives and acts inside them. Thus, if someone wants to be, and remain, the image of God, they must completely surrender themselves to the Divine Being and fully submit to His will; they must allow God to work within them however He wishes; so that, by denying their own will, they can fulfill the will of their Heavenly Father without hesitation, being completely resigned to God, and willing to become a holy instrument [pg 003] in His hands, to carry out His will and His work. Such a person doesn’t follow their own will but the will of God; they do not love themselves, but God; they do not seek their own honor, but the honor of God. They desire no possessions or wealth for themselves, but attribute everything to the Supreme Good; and by being content to have Him, they rise above the love of worldly things. And in this way, a person should rid themselves of all self-love and attachment to the world, so that God alone may be everything in them, and work through them, by His Holy Spirit. This was the essence of perfect innocence, purity, and holiness in a person. For, what greater innocence can there be than a person doing not their own will, but the will of their Heavenly Father? Or what greater purity than allowing God to work in them, and to do everything according to His wishes? Or what greater holiness than becoming an instrument in the hands of the Spirit of God? To be like a child, in whose heart self-love and self-honor have not yet taken over, is, in fact, the highest simplicity.




7. Of this entire devotedness to the
Divine will, our Lord Jesus Christ,
while he sojourned in our world, was
a perfect example. He sacrificed his
own will to God his Father, in blameless
obedience, humility, and meekness;
readily depriving himself of all
honor and esteem, of all self-interest
and self-love, of all pleasure and joy;
and leaving God alone, to think, speak,
and act, in him, and by him. In short,
he invariably made the will and pleasure
of God his own, as the Father
himself testified by a voice from Heaven:
“This is my beloved Son, in
whom I am well pleased.” Matt. 3:17.
The Lord Jesus Christ, blessed
forever, is the true Image of God, in
whom nothing appears but God himself,
and such manifestations as are
agreeable to his nature; namely, love,
mercy, long-suffering, patience, meekness,
gentleness, righteousness, holiness,
consolation, life, and everlasting
blessedness: for by him, the invisible
God was willing to be discovered and
made known to man. He is indeed the
image of God in a more sublime sense;
that is, according to his Divinity, by
virtue of which, he is himself very
God, the express and essential image
of his Father's glory, in the infinite
splendor of the uncreated light. Heb.
1:3. But of this point no more can
at present be said: our design being
to speak of him only as he lived and
conversed in his holy humanity, while
he tabernacled upon the earth.

  
7. Throughout his time on Earth, our Lord Jesus Christ was a perfect example of total devotion to God's will. He submitted his own will to God the Father with pure obedience, humility, and meekness; willingly giving up all honor and respect, all self-interest and self-love, all pleasure and joy; allowing God alone to think, speak, and act through him. In short, he consistently made God's will and pleasure his own, just as the Father proclaimed from Heaven: "This is my beloved Son, whom I am very pleased with." Matt. 3:17. The Lord Jesus Christ, eternally blessed, is the true image of God, where nothing shines through except God himself and qualities that reflect his nature; namely, love, mercy, patience, gentle strength, justice, holiness, comfort, life, and everlasting joy. Through him, the invisible God chose to reveal himself to humanity. He is indeed the image of God in a deeper sense; that is, in terms of his Divine, by which he is fully God, the exact and essential reflection of his Father’s glory in the infinite brilliance of uncreated light. Heb. 1:3. But there is more to say about this later; for now, we aim to discuss him only as he lived and interacted in his sacred humankind during his time on Earth.




8. It was in such a holy innocence
as this, that the image of God was, in
the beginning, conferred on Adam,
which he should have preserved in
true humility and obedience. Sufficient
it surely was for him, that he was
made capable of all the benefits of the
divine image; of sincere and unmixed
love and delight; of undisturbed and
solid tranquillity of mind; of power,
fortitude, peace, light, and life. But
not duly reflecting that he himself
was not the chief good, but merely a
mirror of the Godhead, formed purposely
to receive the reflection of the
divine nature, he erected himself into
a God; and thus choosing to be the
highest good to himself, he was precipitated
into the greatest of all evils,
being deprived of this inestimable
image, and alienated from that communion
with God, which, by virtue of
it, he before enjoyed.

  
8. It was in such pure innocence that the image of God was first given to Adam, which he should have kept through true humility and obedience. It was certainly enough for him that he was made capable of all the benefits of the divine image: genuine and undiluted love and joy; untroubled and solid peace of mind; strength, courage, tranquility, clarity, and life. But by not recognizing that he himself was not the best leader, but merely a reflection of the divine, created specifically to mirror God's nature, he made himself out to be a God; and in choosing to be the highest good for himself, he fell into the greatest of all evils, losing that priceless image and becoming separated from the communion with God that he previously enjoyed because of it.




9. Had self-will, self-love, and self-honor,
been excluded, the image of
God could not have departed from
man; but the Divine Being would
have continued to be his sole glory,
[pg 004]
honor, and praise. As everything is
capable of its like and not of its contrary,
and in its like acquiesces and
delights, so man, being in the similitude
of God, was thereby prepared to
receive God into himself, who was
also ready to communicate himself to
man, with all the treasures of his
goodness; goodness being of all things
the most communicative of itself.

  
9. If self-will, self-love, and self-honor had been left out, the image of God couldn't have vanished from humanity; instead, the Divine Being would have remained his only glory,  
[pg 004]  
honor, and praise. Just as everything connects with its own kind and not its opposite and finds joy in its likeness, man, created in the image of God, was ready to receive God into himself, who was also eager to share himself with man, bringing all the gifts of his goodness; goodness being the most generous of all things.



10. Finally, man ought to have
learned from the image of God, that
by means of it he is united to God;
and that in this union, his true and
everlasting tranquillity, his rest, peace,
joy, life, and happiness alone consist.
He should have learned that all restlessness
of mind and vexation of spirit,
arise from nothing but a breach of
this union, by which he ceases to be
the image of God; for man no sooner
turns to the creature, than he is deprived
of that eternal good which is
to be derived from God alone.

10. Ultimately, a person should recognize from the image of God that this connection unites them with God; and in this union lies their true and lasting tranquility, rest, peace, joy, life, and happiness. They should understand that all mental restlessness and inner turmoil come solely from a disruption of this union, which causes them to lose the image of God. As soon as a person turns towards worldly things, they lose that eternal goodness that can only come from God.









 Chapter 2.


 The Fall of Adam.



Just as one man's disobedience led to many being made sinners, the obedience of one will lead to many being made righteous.Got it! Please provide the short piece of text you'd like me to modernize.Rom.5:19




The fall of Adam was disobedience
to God, by which man turned
away from the Divine Being to himself,
and robbed God of the honor due
to him alone, in that he himself thought
to be as God. But while he thus
labored to advance himself, he was
stripped of that divine image, which
the Creator had so freely conferred on
him; divested of hereditary righteousness;
and bereaved of that holiness
with which he was originally adorned;
becoming, as it regards his understanding,
dark and blind; as to his will,
stubborn and perverse; and as to all
the powers and faculties of the soul,
entirely alienated from God. This
evil has infected the whole mass of
mankind, by means of a fleshly generation;
and has been inherited by all
men. The obvious consequence arising
from this is, that man is become
spiritually dead and the child of wrath
and damnation, until redeemed from
this miserable state by Jesus Christ.
Let not then any who are called Christians
deceive themselves with regard
to Adam's fall. Let them be cautious,
how they attempt to extenuate or
lessen the transgression of Adam, as
though it were a small sin, a thing of
little consequence, and, at the worst,
but the eating of an apple. Let them
rather be assured, that the guilt of
Adam was that of Lucifer, namely, he
would be as God: and that it was the
same most grievous, heinous, and hateful
sin in both.

  
The fall of Adam was an act of disobedience to God, where man turned away from the Divine Being to focus on himself, stealing from God the honor that belongs to Him alone, as he thought he could be like a deity. But in his effort to elevate himself, he lost the divine image that the Creator had generously given him; he was stripped of his inherent righteousness and deprived of the holiness with which he was originally endowed; becoming, concerning his understanding, dark and blind; regarding his gonna, stubborn and twisted; and concerning all the powers and faculties of the soul, entirely disconnected from God. This evil has spread to all of humanity through a fleshly lineage; and has been passed down to every person. The clear result of this is that man has become spiritually dead and a child of wrath and damnation, until redeemed from this miserable state by Jesus Christ. Therefore, let no one who claims to be a Christian fool themselves about Adam's fall. They should be careful not to downplay or minimize Adam's transgression, as if it were a minor sin or something insignificant, just the eating of an apple at worst. Rather, they should understand that Adam's guilt was just like Lucifer's: he would be like God: and that it was the same serious, egregious, and detestable sin in both cases.




2. This apostasy (for it was nothing
less), was, at first, generated in the
heart, and then made manifest by the
eating of the forbidden fruit. Though
man was numbered with the sons of
God; though he came forth from the
hands of the Almighty spotless both
in body and in soul, and was the most
glorious object in the creation; though,
to crown all, he was not only a son,
but the delight of God; yet not knowing
how to rest satisfied with these
[pg 005]
high privileges, he attempted to invade
Heaven, that he might be yet
higher; and nothing less would suffice
him, than to exalt himself like unto
God. Hence, he conceived in his heart
enmity and hatred against the Divine
Being, his Creator and Father, whom,
had it been in his power, he was disposed
utterly to undo. Who could
commit a sin more detestable than
this? or what greater abomination is
there, that it was possible to meditate?

  
2. This betrayal (because that’s what it really was) started in the heart and then showed itself through the act of eating the forbidden fruit. Even though man was counted among the sons of God; even though he was created by the Almighty completely pure in both body and soul, and was the most glorious being in creation; and even though, to top it all off, he wasn’t just a son, but also the joy of God; still, not knowing how to be content with these  
[pg 005]  
high privileges, he sought to invade Heaven in order to elevate himself further; nothing less than to elevate himself to the status of God would satisfy him. As a result, he harbored in his heart hostility and hatred against the Divine Being, his Creator and Father, whom, if he had the power, he would have utterly destroyed. Who could commit a more despicable sin than this? Or what greater wickedness could even be imagined?




3. Hence it was, that man became
inwardly like Satan himself, bearing
his likeness in the heart; since both
had now committed the same sin, both
having rebelled against the majesty of
Heaven. Man no more exhibits an
image of God, but rather that of the
Devil; he no longer is an instrument
in the hands of God, but is become an
organ of Satan, and is thereby rendered
capable of every species of diabolical
wickedness: so that, having
lost that image which was heavenly,
spiritual, and divine, he is altogether
earthly, sensual, and brutish. For the
devil, designing to imprint his own
image upon man, fascinated him so
entirely by a train of enticing and deceitful
words, that man permitted him
to sow that hateful seed in his soul,
which is hence termed the seed of the
serpent; and by which is chiefly
meant, self-love, self-will, and the ambition
of being as God. On this account
it is, that the Scriptures term
those who are intoxicated with self-love,
“a generation of vipers.” Matt.
3:7. And all those who are of a
proud and devilish nature, “the seed
(progeny) of the serpent.” So the
Almighty, addressing the serpent,
says, “I will put enmity between thee
and the woman, and between thy seed
and her seed.” Gen. 3:15.

  
3. This is why humanity became inwardly like Satan, reflecting his likeness in their hearts; since both had committed the same sin, rebelling against the greatness of Heaven. People no longer reflect the image of God but instead that of the Devil; they are no longer instruments of God, but have become tools of Satan, making them capable of all kinds of wickedness. Having lost the heavenly, spiritual, and divine image, they are now completely earthly, sensual, and beastly. The devil, aiming to implant his image on humanity, captivated them entirely with a series of tempting and deceitful words, allowing him to plant that hateful seed in their souls, known as the seed of the serpent; this primarily refers to self-love, self-will, and the desire to be like God. This is why the Scriptures refer to those who are consumed by self-love as "a generation of snakes." Matt. 3:7. And all those who possess a proud and devilish nature are called "the offspring of the serpent." Therefore, the Almighty, speaking to the serpent, says, "I will create hostility between you and the woman, and between your offspring and hers." Gen. 3:15.




4. From this seed of the serpent
nothing but deadly and horrible fruit
can possibly proceed; namely, Satan's
image, the children of Belial, the children
of the devil. John 8:44. As in
every natural seed, how minute soever
it may be, are contained, in a most
wonderful and hidden manner, the
nature and properties of the future
plant, all its parts and proportions, its
branches, leaves, and flowers, in miniature;
so in that seed of the serpent,
Adam's self-love and disobedience
(which has passed unto all his posterity
by a fleshly generation), there
lies, as it were in embryo, the tree of
death, with its branches, leaves, and
flowers, and those innumerable fruits
of unrighteousness which grow upon
it. In short, the whole image of Satan
is secretly traced out there, with all
its marks, characters, and properties.

  
4. From this seed of the serpent, nothing but deadly and horrific outcomes can arise; specifically, Satan's likeness, the children of Belial, the children of the devil. John 8:44. Just as every natural seed, no matter how tiny, contains in a remarkable and hidden way the nature and characteristics of the future plant—all its parts and proportions, its branches, leaves, and flowers in miniature—so within that seed of the serpent, Adam's self-love and disobedience (which has passed down to all his descendants through physical generation), lies, as if in embryo, the tree of death, with its branches, leaves, and flowers, along with the countless fruits of unrighteousness that grow on it. In short, the entire image of Satan is subtly outlined there, with all its signs, traits, and characteristics.




5. If we observe a little child with
attention, we shall see how this natural
corruption displays itself from
its very birth; and how self-will and
disobedience especially discover themselves,
and break forth into actions
that effectually witness to the hidden
root from which they spring. Let us
consider the child further, as it grows
up to maturer years. Observe the natural
selfishness of the youth, his inbred
ambition, his thirst after worldly
glory, his love of applause, his pursuit
of revenge, and his proneness to deceit
and falsehood. And now these evils
multiply. Soon may be discovered in
him vanity, arrogance, pride, blasphemy,
vain oaths, awful curses, frauds,
skepticism, infidelity, contempt of God
and his holy Word, and disobedience
to parents and magistrates: wrath and
contentiousness; hatred and envy; revenge
and murder, and all kinds of
cruelty; especially if outward occasions
offer themselves, and call forth
[pg 006]
into action this latent and deadly seed,
and the various evils of Adam's depraved
nature. In proportion as such
occasions continue to present themselves,
we shall observe the appearance
of other vices; wantonness, adulterous
thoughts, lewd imaginations,
obscene discourses, lascivious gestures,
and all “the works of the flesh:” we
shall behold drunkenness, rioting, and
every species of intemperance; fickleness,
excessive wantonness, and all
that can please the appetite, the lust
of the eye, and the pride of life. And
besides these, there may soon be discovered,
covetousness, extortion, chicanery,
sophistry, imposture, and every
description of sinister practice; together
with knavery, overreaching
in trade, and, in short, the whole
troop, or rather army of sins, iniquities,
and crimes, which are so various
and so many, that it is impossible to
recount or declare the number of
them; according to the words of the
prophet Jeremiah, “the heart is deceitful
above all things, and desperately
wicked; who can know it?”
Ch. 17:9. And if to those already
enumerated there be added, in the last
place, the seducing and false spirits;
then may be observed schisms in the
church, wicked and dangerous heresies,
yea, the abjuring of God and
Christ, idolatry, the denial of the faith,
hatred and persecution of the truth,
the sin against the Holy Ghost, with
every kind of corruption in doctrine,
perversion of the Scriptures, and
strong delusion. Now, what are all
these but the image of Satan, and the
fruits of the serpent's seed sown in
man?

  
5. If we pay close attention to a little child, we can see how this natural corruption shows itself from birth; and how self-will and disobedience particularly surface, eventually leading to actions that clearly reveal the hidden roots from which they arise. Let’s look at the child as it grows into its teenage years. Notice the natural selfishness of the youth, their inherent ambition, desire for worldly fame, love of praise, pursuit of revenge, and tendency toward deceit and dishonesty. And now these negative traits multiply. Soon we can see vanity, arrogance, pride, blasphemy, empty oaths, terrible curses, fraud, skepticism, unfaithfulness, contempt for God and his holy Word, and disobedience to parents and authority figures: anger and conflict; hatred and jealousy; revenge and murder, along with all kinds of cruelty; especially when outside circumstances present themselves and provoke this hidden and deadly seed, along with the various evils stemming from Adam's corrupted nature. As these situations continue to arise, we will notice the emergence of other vices such as promiscuity, adulterous thoughts, lewd imaginations, vulgar talk, inappropriate gestures, and all “the acts of the flesh:” we will see drunkenness, partying, and every form of excess; fickleness, extreme lust, and anything that can satisfy the appetite, the lust of the eyes, and pride of life. Additionally, we can soon discover greed, extortion, trickery, deception, fraud, and all sorts of dishonest practices; along with dishonesty and exploitation in business, and, in short, the entire range, or rather army, of sins, injustices, and crimes, which are so numerous and varied that it is impossible to list or describe them all; just as the prophet Jeremiah said, "The heart is more deceitful than anything and is incredibly wicked; who can understand it?" Ch. 17:9. And if we add to the already listed issues the seductive and false spirits, we will see divisions in the church, wicked and dangerous heresies, even the rejection of God and Christ, idolatry, denial of the faith, hatred and persecution of the truth, the sin against the Holy Spirit, along with every kind of corruption in doctrine, distortion of the Scriptures, and strong deception. Now, what are all these but the likeness of Satan and the fruits of the serpent's seed sown in humanity?




6. Who could ever have supposed
that such a depth of wickedness and
depravity could be found in such a
weak and helpless child; that so venomous
a principle, so corrupt a heart,
lay hid in a babe apparently so harmless?
Who could possibly have believed
this, had not man himself, by
his sinful and abominable life, by the
imaginations of his thoughts (being
“only evil continually,” and desperately
bent on what is bad), of his own
will brought it to light, and expressed,
from his childhood, what was before
concealed as in a seed? Gen. 6:5;
8:21.

  
6. Who would have ever thought that such a level of wickedness and corruption could be found in such a weak and helpless child; that such a poisonous mindset, such a corrupt heart, could be hidden in a seemingly harmless baby? Who could have possibly believed this, if not for the fact that humanity itself, through its sinful and disgraceful actions, through the constant evil of its thoughts (being “constantly evil,” and desperately focused on wrongdoing), has revealed it, and shown, from childhood, what was once concealed as if it were a seed? Gen. 6:5; 8:21.



7. Oh! most vile and most accursed
root! from which springs the poisonous
tree that is so fruitful in the production
of every kind of plague. Oh,
seed of the serpent, most hateful, most
dreadful! from which an image at once
so deformed and foul is generated; and
which continually enlarges itself, as it
is excited by outward temptations and
by the scandals of the world. Full
well might the blessed Jesus so solemnly
and strictly forbid, that any, by
bad example, should offend little children;
knowing that the seed of the
serpent lurks in them, as the deadly
poison in the venomous worm, ready
to break forth into open acts of sin,
whenever an occasion presents itself.

7. Oh! most vile and cursed root! from which springs the poisonous tree that produces every kind of plague. Oh, seed of the serpent, most detestable, most terrifying! from which an image so distorted and grotesque is created; and which continually grows, fueled by external temptations and the scandals of the world. It's no wonder that blessed Jesus so solemnly and strictly warned against anyone setting a bad example that could lead little children astray; knowing that the seed of the serpent lies within them, like deadly poison in a venomous worm, ready to erupt into open acts of sin whenever the opportunity arises.




8. Learn, then, O man! to know the
fall of Adam, and the true nature of
Original Sin. Learn, if thou art wise,
to discern it in thyself. Examine it,
not slightly and carelessly, but deeply,
and as the importance of the matter
deserves; for this infection is greater,
this depravation deeper and more
deadly, than can possibly be expressed
by words, or even be conceived in idea.
“Know thyself!” and deeply consider
what thou art, O man! since the fall
of thy first father; how thou, who
wast in the image of God, art become
the image of Satan, an epitome of all
his wicked tendencies, and art conformed
to Satan in all malice and ungodliness.
[pg 007]
For as in the image of God
all the divine virtues and properties
are contained, so in the image of the
Devil, which man, by turning himself
from God, has contracted, all the vices
and properties are to be found, and
the very nature of the Devil himself.
For, as man, before the fall, bore the
image of the heavenly Adam, that is,
was altogether heavenly, spiritual, and
divine; so, since the first apostasy,
he carries about with him the image
of the earthly Adam, being inwardly
earthly, carnal, and corrupt.

  
8. So, learn this, O man! Understand the fall of Adam and the true meaning of Original Sin. If you're wise, recognize it within yourself. Examine it thoroughly, not just casually, but as the situation demands; because this infection is more significant, this corruption deeper and more destructive, than can be captured in words or even fully imagined.  
"Know yourself!" and reflect on who you are, O man! Since the fall of your first father, how you, who were made in the image of God, have become the image of Satan, a representation of all his evil inclinations, and have conformed to Satan in all malice and wickedness.  
[pg 007]  
Just as the image of God contains all divine virtues and qualities, so in the image of the Devil, which man has taken on by turning away from God, all vices and characteristics can be found, reflecting the very essence of the Devil himself. Before the fall, man bore the image of the heavenly Adam, meaning he was entirely heavenly, spiritual, and divine; however, since the first rebellion, he now carries the image of the earthly Adam, being inwardly earthly, sensual, and corrupt.



9. Lo! he is become as one of the
beasts of the field. For what, O fallen
man! is thy wrathfulness? and to
whom does it more properly belong,
to the lion, or to man? And do not
thine envy and thy greediness betray
in thee the nature of the dog and of
the wolf? And with regard to thy
uncleanness and gluttony, are not
these evidences of a swinish nature?
Didst thou, indeed, but rightly examine
thine own breast, thou wouldst
there discover a world of unclean and
noxious beasts. Even in the tongue,
that “little member,” there may be
found, according to St. James, a lake
of pestilential and creeping things, a
hold of every foul spirit, the cage of
every filthy and hateful bird (Isaiah
13:21; Rev. 18:2), and, in a word, a
“world of iniquity.” James 3:6. Often,
alas! do we make such progress in
wickedness as to surpass in wrath and
fury the beasts of prey; in ravenousness
and violence, the wolf; in subtilty
and cunning, the fox; in malice
and virulence, the serpent; and in
filthiness and obscenity, the swine.
Hence it was, that our Lord termed
Herod a fox, and the unholy, in general,
dogs and swine; to whom that
which is holy should not be given.
Luke 13:32; Matt. 7:6.

9. Look! He has become like one of the beasts of the field. What, fallen man, fuels your anger? Who is it more suited for, the lion or you? Don’t your envy and greed reveal the nature of a dog and a wolf? And regarding your filthiness and gluttony, aren’t these signs of a pig-like nature? If you truly examined your own heart, you would find a world of unclean and harmful beasts within you. Even in your tongue, that “small part," there can be found, according to St. James, a lake of poisonous and creeping things, a place for every foul spirit, a cage for every filthy and hateful bird (Isaiah 13:21; Rev. 18:2), in short, a “world of iniquity.” James 3:6. Often, alas! we make such strides in wickedness that we surpass in wrath and fury the wild beasts; in hunger and violence, the wolf; in slyness and trickery, the fox; in malice and maliciousness, the serpent; and in dirtiness and indecency, the pig. This is why our Lord called Herod a fox, and labeled the unholy, in general, as dogs and pigs; to whom holy things should not be given. Luke 13:32; Matt. 7:6.




10. Whosoever, therefore, fails to
correct this corruption of nature, by
being truly converted and renewed in
Christ Jesus, but dies in the state
which has been described, must retain,
forever, this bestial and Satanical
nature. He must be arrogant,
haughty, proud, and devilish, throughout
eternity. And when he shall have
neglected the time of his purification
here, he shall bear about with him
the image of Satan in the blackness
of darkness forever; as a testimony,
that while he was in the world, he did
not live in Christ, nor was renewed
after the image of God. “For without
are dogs and sorcerers, and whosoever
loveth and maketh a lie.”
Rev. 21:8; 22:15.

  
10. Anyone who fails to correct this corruption of nature by truly turning to and being refreshed in Christ Jesus, but dies in the condition described, will forever retain this beastly and demonic nature. They will be arrogant, haughty, proud, and evil for eternity. If they neglect their opportunity for purification in this life, they will carry the image of Satan in the deepest darkness forever; a reminder that while they were in the world, they did not live in Christ or renew themselves in the image of God. "For outside are dogs and sorcerers, and everyone who loves and practices lies."  
Rev. 21:8; 22:15.








 Chapter 3.


 Demonstrating How a Person is Reborn in Christ for Eternal Life.



In Christ Jesus, neither circumcision nor uncircumcision matters, but becoming a new creation does.Understood! Please provide the text you would like me to modernize.Gal. 6:15.





The New Birth is a work of the
Holy Ghost, by which man, of a
sinner, is made righteous; and from
being a child of damnation and wrath,
is made a child of grace and salvation.
This change is effected through faith,
the word of God and the Sacraments;
and by it, the heart, and all the powers
and faculties of the soul (more particularly
the understanding, will, and
[pg 008]
affections), are renewed, enlightened,
and sanctified in Christ Jesus, and are
fashioned after his express likeness.
The new birth comprehends two chief
blessings, namely, justification, and
sanctification, or the renewal of man.
Tit. 3:5.

  
The New Beginning is a work of the Holy Spirit, which transforms a sinful person into a righteous one; and from being a child of damnation and anger, becomes a child of grace and salvation. This change happens through faith, the word of God, and the Sacraments; and because of it, the heart, along with all the abilities and aspects of the soul (especially the understanding, will, and [pg 008] affections), are renewed, enlightened, and sanctified in Christ Jesus, and are shaped to reflect his true image. The new birth includes two main blessings: justification and sanctification, or the renewal of a person. Tit. 3:5.




2. The birth of every real Christian
is twofold. The first is “after the
flesh,” the second, “after the spirit;”
the first is from beneath, the second
from above; the first is earthly, but
the second heavenly. The one is carnal,
sinful, and accursed, as descending
from the first Adam by the seed
of the serpent, after the similitude
and image of the Devil; and by this,
the earthly and carnal nature is propagated.
The other, on the contrary,
is spiritual, holy, and blessed, as derived
from the second Adam; after
the likeness of the Son of God: and
by this is propagated the heavenly
and spiritual man, the seed and image
of God.


2. The birth of every true Christian happens in two ways. The first is "after the body," the second is "pursuing the spirit;" the first comes from below, the second from above; the first is earthly, while the second is heavenly. The first is carnal, sinful, and cursed, as it comes from the first Adam through the seed of the serpent, resembling and mirroring the Devil; this perpetuates the earthly and carnal nature. In contrast, the second is spiritual, holy, and blessed, as it comes from the second Adam; it resembles the Son of God and propagates the heavenly and spiritual man, the seed and image of God.



3. There is therefore in the Christian
a twofold line of descent; and,
consequently, two men, as it were, exist
in one and the same person. The
fleshly lineage is derived from Adam,
and the spiritual lineage from Christ,
through faith: for as the old birth of
Adam is in man by nature, even so
must the new birth of Christ be in
him by grace. This is the old and
new man, the old and new birth, the
old and new Adam, the earthly and
heavenly image, the flesh and the
Spirit, Adam and Christ in us, and
also, the outward and inward man.

3. Therefore, in a Christian, there is a double line of descent; and, as a result, two men, so to speak, exist in one and the same person. The physical lineage comes from Adam, while the spiritual lineage comes from Christ, through faith: just as the old birth from Adam is part of human nature, so too must the new birth from Christ be present in him through grace. This represents the old and new man, the old and new birth, the old and new Adam, the earthly and heavenly image, the flesh and the Spirit, Adam and Christ within us, and also the outer and inner man.




4. Let us now proceed to notice how
we are regenerated by Christ. As the
old birth is propagated carnally from
Adam, so the new birth is spiritually
propagated from Christ, through the
word of God. This word is the seed
of the new creature: for we are “born
again, not of corruptible seed, but of
incorruptible, by the word of God,
which liveth and abideth forever.”
1 Peter 1:23. And, again, “Of his
own will begat he us with the word
of truth, that we should be a kind of
first-fruits of his creatures.” James
1:18. The word of God produces
faith; and faith again apprehends the
word of God, and in that word embraces
Jesus Christ and the Holy
Ghost, by whose spiritual efficacy and
virtue man is regenerated or born
anew. In other words, regeneration
is effected, in the first place, by the
Holy Ghost; and this is what Christ
means by being “born of the Spirit”
(John 3:5); secondly, by faith;
whence it is said,—“whosoever believeth
that Jesus is the Christ, is born
of God” (1 John 5:1); and thirdly, by
holy Baptism; according to that passage
of Scripture, “Except a man be
born of water and of the Spirit, he
cannot enter into the kingdom of
God.” John 3:5.

  
4. Let's now look at how we're reborn through Christ. Just as the old birth is passed down physically from Adam, the new birth is passed down spiritually from Christ, through the word of God. This word is the seed of the new being: we are “born again, not from perishable seed, but from imperishable, through the word of God, which lives and endures forever.” 1 Peter 1:23. And again, "He chose to give us life through the word of truth, so that we would be a kind of first-fruits of his creation." James 1:18. The word of God creates faith; and faith then grasps the word of God, and in that word, it embraces Jesus Christ and the Holy Spirit, through whose spiritual power and virtue a person is regenerated or born anew. In other words, regeneration happens first by the Holy Spirit; this is what Christ means by being “born of the Spirit” (John 3:5); secondly, by faith; hence it is said, "Everyone who believes that Jesus is the Christ is born of God." (1 John 5:1); and thirdly, by holy Baptism; according to the Scripture passage, "Unless someone is born of water and the Spirit, they can't enter the kingdom of God." John 3:5.




5. In Adam, man has inherited the
chief evils; as sin, divine wrath, death,
Satan, hell, and damnation; but in
Christ, he is restored to the possession
of the chief blessings, as righteousness,
grace, blessing, power, a heavenly
life, and eternal salvation. From
Adam, man inherits a carnal spirit,
and is subjected to the rule and tyranny
of the evil spirit; but from
Christ, he obtains the Holy Spirit,
with his gifts, together with his comforting
guidance. From Adam, man
has derived an arrogant, proud, and
haughty spirit; but if he would be
born again and renewed in his mind,
he must receive from Christ, by faith,
an humble, meek, and upright spirit.
From Adam, man inherits an unbelieving,
blasphemous, and most ungrateful
spirit; and it is his duty to
[pg 009]
obtain from Christ a believing spirit,
that will prove faithful, acceptable,
and well-pleasing to God. From
Adam, a disobedient, violent and rash
spirit is inherited; but from Christ,
we imbibe, through faith, the spirit of
obedience, gentleness, and modesty,
and the spirit of meekness and moderation.
From Adam, we, by nature,
inherit a spirit of wrath, enmity, revenge,
and murder; but from Christ,
we, by faith, acquire the spirit of long-suffering,
love, mercy, forgiveness,
and universal goodness and benignity.
From Adam, man, by nature, inherits
a covetous heart, a churlish, merciless
spirit, that seeks only to profit
self, and grasp at that which is the
right of another; but from Christ, is
obtained, by faith, the spirit of mercy,
compassion, generosity, and mildness.
From Adam proceeds an unchaste,
unclean, and intemperate spirit; but
from Christ, a spirit of chastity, purity,
and temperance, may be obtained.
From Adam, there is communicated
to man a spirit full of calumny and
falsehood; while on the other hand,
he acquires from Christ the spirit of
truth, of constancy, and of integrity.
Lastly, we receive from Adam a brutish
and earthly spirit; and from Christ, a
spirit from above, which is altogether
heavenly and divine.

  
5. In Adam, humanity has inherited the main evils, like sin, divine wrath, death, Satan, hell, and damnation; but in Christ, they are restored to the main blessings, such as righteousness, grace, blessings, power, a heavenly life, and eternal salvation. From Adam, people inherit a carnal spirit and are subjected to the control and tyranny of the evil spirit; but from Christ, they receive the Holy Spirit, along with His gifts and comforting guidance. From Adam, humanity inherits an arrogant, proud, and haughty spirit; but if they want to be born again and renewed in their minds, they must receive from Christ, through faith, a humble, gentle, and upright spirit. From Adam, humanity gets an unbelieving, blasphemous, and very ungrateful spirit; and it is their duty to  
[pg 009]  
receive from Christ a believing spirit that will be faithful, acceptable, and pleasing to God. From Adam, a disobedient, violent, and rash spirit is inherited; but from Christ, through faith, we take in the spirit of obedience, gentleness, modesty, and the spirit of meekness and moderation. From Adam, we, by nature, inherit a spirit of wrath, hostility, revenge, and murder; but from Christ, we acquire, through faith, the spirit of long-suffering, love, mercy, forgiveness, and overall goodness and kindness. From Adam, humanity, by nature, inherits a greedy heart, a harsh, merciless spirit, that seeks only to benefit itself and grab what belongs to others; but from Christ, through belief, they receive the spirit of mercy, compassion, generosity, and gentleness. From Adam comes an impure, unclean, and excessive spirit; but from Christ, a spirit of chastity, purity, and self-control can be obtained. From Adam, a spirit filled with slander and lies is passed down; meanwhile, from Christ, one acquires the spirit of truth, steadfastness, and integrity. Finally, we receive from Adam a brutish and earthly spirit; and from Christ, a spirit from above, which is entirely heavenly and divine.




6. Hence, it behooved Christ to
take upon himself our nature, and to be
conceived and anointed by the Holy
Ghost, in order that we might all receive
of his fulness. It was requisite
that “the Spirit of the Lord should
rest upon him, the spirit of wisdom
and understanding, the spirit of counsel
and might, the spirit of knowledge
and of the fear of the Lord” (Isa. 11:2),
that so human nature might in him,
and by him, be restored and renewed,
and that we, in him, by him, and
through him, might become new creatures.
This is accomplished by receiving
from Christ, the spirit of wisdom
and understanding, for the spirit
of folly; the spirit of counsel, for that
of madness; the spirit of might, for
that of cowardice and fear; the spirit
of knowledge, instead of our natural
blindness; and the spirit of the fear
of the Lord, instead of the spirit of
impiety and infidelity.

  
6. Therefore, it was necessary for Christ to take on our human nature and to be conceived and empowered by the Holy Spirit so that we could all receive His fullness. It was essential that "the Spirit of the Lord will be upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and reverence for the Lord" (Isa. 11:2), so that human nature could be restored and renewed through Him, and that we, through Him, could become new beings. This happens by receiving from Christ the spirit of wisdom and understanding instead of the spirit of foolishness; the spirit of counsel instead of madness; the spirit of strength instead of cowardice and fear; the spirit of knowledge in place of our natural blindness; and the spirit of the fear of the Lord instead of the spirit of irreverence and unbelief.




7. It is in this heavenly change that
the new life and the new creation
within us consist. For as, in Adam
we are all spiritually dead, and incapable
of performing any works, except
those of death and darkness; so,
in Christ, we must be made alive (1
Cor. 15:22) and do the works of light
and life. As, by a carnal generation,
we have inherited sin from Adam; so,
by faith, we must inherit righteousness
from Christ. As, by a fleshly
descent from Adam, pride, covetousness,
lust, and all kinds of impurity,
are entailed upon us; so by the spirit
of Christ, our nature ought to be renewed,
and all pride, covetousness,
lust, and envy, be mortified within us.
And thus is it necessary that we
should, from Christ, derive a new
spirit, heart, and mind; even as we
derived from Adam our sinful flesh.

  
7. It is in this divine transformation that the new life and creation within us exist. Just as we are all spiritually dead in Adam and unable to do anything but works of death and darkness, in Christ, we must be made alive (1 Cor. 15:22) and perform works of light and life. Just as we inherited sin from Adam through a sexual reproduction, we must inherit righteousness from Christ through belief. Just as pride, greed, lust, and every kind of impurity are passed down to us through our fleshly descent from Adam, our nature should be renewed by the spirit of Christ, and all pride, greed, lust, and envy should be mortified within us. Therefore, it is essential that we derive a new spirit, heart, and mind from Christ, just as we inherited our sinful flesh from Adam.




8. With reference to this great
work of regeneration, Christ is called
“the everlasting Father” (Isa. 9:6),
and we are renewed in him to life
eternal, being here regenerated into
his likeness, and made in him new
creatures. And if our works ever
prove acceptable in the sight of God,
they must spring from this principle
of the new birth; that is, from Christ,
his Spirit, and an unfeigned faith.

  
8. In relation to this incredible work of renewal, Christ is referred to as  
"the eternal Father" (Isa. 9:6), and we are made new in him for eternal life, as we are transformed into his likeness and become new creations through him. If our actions are to be truly pleasing to God, they must come from this foundation of being born again; that is, from Christ, his Spirit, and a sincere faith.




9. Henceforth we must live in the
new birth, and the new birth in us;
we must be in Christ, and Christ in
[pg 010]
us: we must live in the spirit of Christ,
and the spirit of Christ in us. Gal.
2:20. This regeneration with its attendant
fruits, is described by St.
Paul, as the being “renewed in the
spirit of our mind,” “putting off the
old man,” and the being “transformed
into the image of God.” He likewise
considers it as the being “renewed in
knowledge after the image of him
that created us,” and “the renewing
of the Holy Ghost.” Eph. 4:23; 2
Cor. 3:18; Col. 3:10; Tit. 3:5. It is
termed by Ezekiel, “taking away the
stony heart, and giving a heart of
flesh.” Ch. 11:19. Hence it appears
how the regeneration of man proceeds
from the incarnation of Jesus Christ.
As man, by ambition, pride, and disobedience,
turned himself from God;
so his apostasy could not be expiated
and removed, except by the extreme
humility, lowliness, and obedience of
the Son of God. And as Christ, when
upon earth, was most humble in his
conversation among men, so it is necessary,
O man! that he should be the
same in thee; that he should dwell in
thy soul, and restore the image of God
in thee.

  
9. From now on, we must live in the new birth, and the new birth must live in us; we must be in Christ, and Christ must be in us: we must live in the spirit of Christ, and the spirit of Christ must be in us. Gal. 2:20. This transformation and its resulting fruits are described by St. Paul as being “renewed in the spirit of our mind,” “putting off the old self,” and being “transformed into the image of God.” He also describes it as being “renewed in knowledge after the image of the one who created us,” and “the renewing of the Holy Spirit.” Eph. 4:23; 2 Cor. 3:18; Col. 3:10; Tit. 3:5. Ezekiel refers to it as “removing the stony heart and giving a heart of flesh.” Ch. 11:19. Thus, it’s clear how the regeneration of humanity comes from the incarnation of Jesus Christ. As humanity, through ambition, pride, and disobedience, turned away from God, this separation could only be reconciled through the extreme humility, lowliness, and obedience of the Son of God. And just as Christ was most humble in His interactions among people on earth, it is essential, O man! that He should be the same within you; that He should dwell in your soul and restore the image of God in you.




10. And now, O man! contemplate
the perfectly amiable, lowly, obedient,
and patient Jesus, and learn of him;
live as he lived, yea, live in him, and
tread in his steps. For what was the
cause of his living upon earth? It
was that he might become thy example,
thy mirror, and the rule of thy
life. He, he only, is the rule of life,
and the pattern which every Christian
should strive to imitate. It is not the
rule of any man whatsoever. There
is but one example,—Christ; and him
the Apostles have, with one consent,
set before us for our imitation. And
in the same manner are we called to
view his passion, death, and resurrection:
even that thou, O man! shouldest
with him, die unto sin; and in
him, with him, and by him, spiritually
rise again, and walk in newness
of life, “even as he also walked.”
Rom. 6:4.

  
10. And now, oh man! think about the perfectly friendly, humble, obedient, and patient Jesus, and learn from him; live as he lived, yes, live in him, and follow his footsteps. Why did he live on earth? It was to be your example, your mirror, and the guide for your life. He, he alone, is the guide for life, and the model that every Christian should strive to emulate. It’s not about following the example of any man at all. There is only one example—Christ; and the Apostles have, unanimously, set him before us for our imitation. In the same way, we are called to reflect on his suffering, death, and resurrection: so that you, oh man! should die to sin with him; and in him, with him, and through him, spiritually rise again, and walk in a new way of life, "even as he walked too."  
Rom. 6:4.




11. Thus may we see, how our regeneration
arises from the passion,
death, and resurrection, of our gracious
Lord and Saviour, Jesus Christ.
Hence, St. Peter saith, “God hath begotten
us again unto a lively hope by
the resurrection of Jesus Christ from
the dead.” 1 Pet. 1:3. And all the
apostles will everywhere be found to
lay the foundation of repentance and
of a new life, in the passion of Christ.
St. Peter, indeed, gives this express
charge: “Pass the time of your sojourning
here in fear; forasmuch as
ye know that ye were not redeemed
with corruptible things, as silver and
gold; but with the precious blood of
Christ, as of a lamb without blemish
and without spot” (1 Pet. 1:17-19);
in which we may observe, that the
ransom paid for our redemption is
urged as the motive to a holy conversation.
The same apostle tells us,
likewise, that “Christ his own self bare
our sins in his own body on the tree,
that we, being dead to sins, should live
unto righteousness” (1 Peter 2:24);
and Jesus himself has said: “Thus it
behooved 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.”
Luke 24:46, 47.


11. This shows us how our renewal comes from the passion, death, and resurrection of our gracious Lord and Savior, Jesus Christ. That's why St. Peter says, “God has given us new life and a living hope through the resurrection of Jesus Christ from the dead.” 1 Pet. 1:3. All the apostles can be found everywhere laying the groundwork for repentance and a new life in Christ's suffering. St. Peter specifically instructs us: "Live your time here with respect, knowing that you weren't bought with things that can fade away like silver and gold, but with the precious blood of Christ, a flawless and perfect lamb." (1 Pet. 1:17-19); here we see that the price paid for our redemption is emphasized as the reason for a holy life. The same apostle also tells us that "Christ took on our sins in his body on the cross so we could die to our sins and live for righteousness." (1 Peter 2:24); and Jesus Himself said: “It was essential for Christ to suffer and rise from the dead on the third day, and that repentance and forgiveness of sins should be announced in his name.” Luke 24:46, 47.




12. It is evident, therefore, that
from the passion and death of Christ,
proceed both the satisfaction made for
our sins, and the renewing of our nature
by faith; and that they both are
necessary to the restoration of fallen
man. The latter, as well as the former,
is the blessed effect of Christ's passion,
[pg 011]
which worketh our renewal and sanctification.
1 Cor. 1:30. Thus the new
birth in us proceeds from Christ. And
as a means to attain this end, holy Baptism
has been instituted, wherein we
are baptized into the death of Christ,
in order that we might die with him
unto sin by the power of his death,
and rise again from sin by the power
of his resurrection.

  
12. It’s clear, then, that from Christ’s passion and death come both the atonement for our sins and the renewal of our nature through faith; both are essential for the restoration of humanity. The latter, just like the former, is the blessed outcome of Christ's suffering,  
[pg 011]  
which brings about our renewal and sanctification. 1 Cor. 1:30. Therefore, the new birth within us comes from Christ. As a means to achieve this, holy Baptism has been established, through which we are baptized into Christ's death, so that we can die to sin through the power of his death and rise from sin through the power of his resurrection.








 Chapter 4.


 On Genuine Repentance and the True Yoke and Cross of Christ.



Those who belong to Christ have put to death their desires and passions.Understood. Please provide the text you'd like me to modernize.Gal.5:24.




Repentance, or true conversion,
is the work of the Holy
Spirit, under the influence of which,
man, through the law, acknowledges
his sin, and the wrath of God provoked
against it; and earnestly mourns over
his offences; and then, understanding,
through the Gospel, the grace of God,
by faith in Christ Jesus, he obtains
the remission of his sins. By this repentance,
the mortification or crucifying
of the flesh, and of all carnal lusts
and pleasures, is carried on; together
with the quickening of the spirit, or
the resurrection of the new man in
Christ. Under the exercise of repentance,
therefore, the old Adam, with
his corruptions, dies within us; and
Christ lives in us, by faith (Gal. 2:20);
for we must be aware that these
two are inseparably connected. The
resurrection of the spirit follows the
mortification of the flesh; and the
quickening of the new man, destroys
and annihilates the old man; the ruin
of the one, is the life and resurrection
of the other. “Though our outward
man perish, yet the inward man is
renewed day by day.” 2 Cor. 4:16.
We are, therefore, enjoined to “mortify
our members which are upon the
earth” (Col. 3:5); and to “reckon ourselves
to be dead indeed unto sin, but
alive unto God, through Jesus Christ
our Lord.” Rom. 6:11.

  
Repentance, or genuine conversion, is the work of the Holy Spirit. Through the law, a person recognizes their sin and the anger of God that it provokes; they truly grieve over their wrongdoings. Then, through the Good News, they come to understand God's grace and, by having faith in Christ Jesus, receive forgiveness for their sins. This repentance leads to the suppression or crucifying of the flesh, along with all carnal desires and pleasures, and also brings the revival of the spirit, or the emergence of the new person in Christ. Therefore, while practicing repentance, the old self, with its corruptions, dies within us, and Christ lives in us through faith (Gal. 2:20); we must recognize that these two are intimately connected. The revival of the spirit follows the suppression of the flesh, and the awakening of the new self destroys the old self; the downfall of one means the life and resurrection of the other. "Even though our outer selves are wasting away, our inner selves are being renewed every day." 2 Cor. 4:16. We are, therefore, instructed to "to put our earthly members to death" (Col. 3:5); and to "consider ourselves to be truly dead to sin, but alive to God through Jesus Christ our Lord." Rom. 6:11.



2. Let us, however, inquire why the
flesh is thus to be mortified; and why
the whole body of sin is at last to
be destroyed. It has been remarked
(Chap. II) that, by the fall of Adam,
man became earthly, carnal, and devilish;
without God, and without love:
for being without God, he was also
without love. Man was now turned
from the love of God to the love of
the world, and especially of himself;
so that in every situation, and under
all circumstances, he now studies, favors,
flatters, counsels, and applauds
himself; and provides only for his
own interest, honor, and glory. All
this is the consequence of Adam's fall;
who, while meditating how he might
erect himself, as it were, into a God,
was involved, together with all his
posterity, in the same awful sin and
perdition. This depravation of human
nature must of necessity be entirely
removed; and this can be effected only
by serious repentance; by godly sorrow;
by a faith that apprehends the
remission of sin; by the mortification
of sensual pleasure; and by the crucifixion
of pride and self-love. For true
repentance consists not in putting
away gross and open sins only; but
[pg 012]
it requires that a man should enter
his heart, and search into its inmost
recesses. The secret parts, the windings
and the turnings of iniquity are
to be laid open; in order that the returning
sinner may be thoroughly renewed,
and, at length, be converted
from the love of himself, to the love
of God; from the love of the world,
to a life of spirituality; and from a
participation of earthly pomps and
pleasures, to a participation, through
faith, of the merits of Christ.

2. Let’s, however, ask why the flesh should be denied; and why the entire body of sin needs to be ultimately destroyed. It has been noted (Chap. II) that, due to Adam’s fall, humanity became earthly, carnal, and devilish; cut off from God and without love: for being without God, he was also without love. Humanity turned from loving God to loving the world, especially themselves; so that in every situation, and under all circumstances, they now examine, support, flatter, advise, and praise themselves; and only look out for their own interests, honor, and glory. All of this is a result of Adam's fall; who, while trying to elevate himself as if he were a deity, became entangled, along with all his descendants, in the same terrible sin and destruction. This corruption of human nature must be completely removed; and this can only happen through sincere repentance; through godly sorrow; through a faith that grasps the forgiveness of sin; through the denial of sensual pleasure; and through the crucifixion of pride and self-love. True repentance isn’t just about throwing away blatant and obvious sins; but [pg 012] it requires a person to delve into their heart and examine its deepest corners. The hidden parts, the twists and turns of wrongdoing need to be exposed; so that the returning sinner can be thoroughly renewed, and ultimately be transformed from loving themselves, to loving God; from loving the world, to living a spiritual life; and from indulging in earthly celebrations and pleasures, to sharing, through faith, in the merits of Christ.




3. Hence it follows, that a man must
deny himself (Luke 9:23); that is, he
must mortify his own will, and suffer
himself to be entirely led by the will
of God. He must no longer love, seek,
and esteem himself; but he must account
himself to be the unworthiest
and most miserable of all creatures.
He must renounce all he has for the
love of Christ; and trample on the
world, its pomps, and its vanities. He
must pass by his own wisdom and
natural endowments, as though he
beheld them not; he must confide in
no creature, but in God alone; yea,
he must “hate his own life” (Luke
14:26), that is, his carnal will and
pleasures; his pride, covetousness,
lust, wrath, and envy. He must not
please, but rather displease himself;
nor must he attribute anything to his
own strength or ability. In a word,
he must be crucified to the world (Gal.
6:14), to the lust of the eyes and the
flesh, and to the pride of life. This,
and this alone, is that true repentance
and mortification of the flesh, without
which no man can ever be a disciple
of Jesus Christ. This only is conversion
from self, the world, and the devil,
unto God (Acts 26:18); without which
no one can receive remission of sins,
nor be saved.

  
3. Therefore, it follows that a person must deny themselves (Luke 9:23); that is, they must suppress their own will and allow themselves to be completely guided by God’s will. They should no longer love, seek, or value themselves; instead, they must see themselves as the most unworthy and miserable of all beings. They must give up everything they have for the love of Christ and disregard the world, its allure, and its emptiness. They should overlook their own wisdom and natural talents as if they weren't there; they must trust no one but God alone; indeed, they must “hate their own lives” (Luke 14:26), meaning their worldly desires and pleasures, their pride, greed, lust, anger, and envy. They should not seek to please themselves but rather to displease themselves; nor should they attribute anything to their own strength or ability. In short, they must be crucified to the world (Gal. 6:14), to the desires of the eyes and the body, and to the pride of life. This, and only this, is true repentance and the mortification of the flesh, without which no one can truly be a disciple of Jesus Christ. This is the only way to turn away from self, the world, and the devil, towards God (Acts 26:18); without this, no one can receive forgiveness of sins or find salvation.




4. This is the true cross and yoke
of Christ; that of which the Saviour
spoke when he said, “Take my yoke
upon you, and learn of me; for I am
meek and lowly in heart.” Matt. 11:29.
As if he had said, “Thy self-love
and ambition must be removed by
earnest and inward humility, of which
thou hast an example in me; and by
the example of my meekness, must
thy wrath and desire of revenge be
subdued.” This, to the new man, is
an easy yoke and a light burden;
though, to the flesh, it may seem to
be a most bitter and afflictive cross.
This is to crucify our own flesh, with
the affections and lusts. Gal. 5:24.

  
4. This is the true cross and yoke of Christ; the one the Savior referred to when he said, "Take my burden upon you and learn from me, because I am gentle and humble at heart." Matt. 11:29. As if he meant, "You need to release self-love and ambition through true and deep humility, which you can observe in me; and by following my example of kindness, you must rise above your anger and urge for revenge." For the new person, this is an easy yoke and a light burden; although, for the flesh, it might feel like a very harsh and difficult cross. This means to put our own flesh to death, along with its passions and desires. Gal. 5:24.



5. They, therefore, who are acquainted
with no other cross than the
tribulations and afflictions of this life,
greatly err; being ignorant of that
true cross, which we ought to bear
after our Lord daily; namely, inward
repentance, and the mortification of
the flesh; submitting to our enemies
with great patience; and overcoming
the malice of slanderers by humility
and mildness, after the pattern which
the Lamb of God has left us. For it
becomes us to follow the example of
Christ, who renounced all worldly
splendor and glory, and everything
that is commonly esteemed great and
noble.

5. Those who only know the struggles and hardships of this life are greatly mistaken; they don’t understand the true cross we should bear daily after our Lord. This true cross means inner repentance and controlling our desires; it involves patiently submitting to our enemies and responding to slander with humility and gentleness, following the example set by the Lamb of God. We should emulate Christ, who gave up all worldly glory and everything that is usually seen as great and admirable.




6. This yoke of Christ is the real
cross, which when a man bears he
truly dies to the world. It is not to
retire into monasteries and cloisters,
nor to adopt a set of rules and orders
for the regulation of life; for while the
heart remains disordered, and the love
corrupt; while the man is puffed up
with spiritual pride, and a pharisaical
contempt of others; while he is devoted
to lust, envy, hypocrisy, secret
hatred and malice; he does not die to
the world, but altogether lives to it.
This is not the Christian yoke nor is
[pg 013]
it the cross of Christ; for these consist
in mortifying the flesh, with its
sinful propensities; in turning away
from the world to God; in an inward
and constant secret sorrow for our
sins; in a daily dying to the world,
and living to Christ by faith; in following
his steps with sincere lowliness
and humility; and in confiding
only in the grace of God in Christ
Jesus.

  
6. The yoke of Christ is the true cross, and when a person carries it, they genuinely die to the world. It’s not about withdrawing into monasteries or following strict rules for living; if the heart is still disordered and love is corrupt, if someone is filled with spiritual pride and looks down on others, or if they are consumed by lust, envy, hypocrisy, hidden hatred, and malice, they haven’t died to the world but are fully alive to it. This isn't the Christian yoke, nor the cross of Christ; those involve putting to death the flesh and its sinful desires, turning away from the world to God, feeling a deep and constant sorrow for our sins, dying to the world daily, and living for Christ through faith. It’s about following His path with true humility and relying solely on God's grace through Christ Jesus.  
[pg 013]




7. To this unfeigned repentance,
this true and inward conversion from
the world unto God, hath our blessed
Lord called us. The imputation of
his righteousness and obedience, together
with the remission of all our
sins, apprehended by faith, is promised
to it alone. If we are destitute of repentance,
Christ profiteth us nothing;
that is, we cannot then become partakers
of his grace and favor, nor
of the efficacy of his merits; because
these can be applied only by a contrite,
penitent, lowly, and believing
heart. And truly this is the fruit of
the passion of Christ in us, that we
die to sin by a sincere repentance; as
the fruit of his resurrection is, that
Christ may live in us, and we in him.

  
7. Our blessed Lord has called us to genuine repentance, a true and heartfelt turning from the world to God. The promise of His righteousness and obedience, along with the forgiveness of all our sins, is given only to those who have faith. Without repentance, Christ is of no benefit to us; we cannot receive His grace and favor or the power of His merits because these can only be embraced by a humble, repentant, and believing heart. This is truly the result of Christ's suffering in us: that we die to sin through genuine repentance; and the result of His resurrection is that Christ may live in us, and we in Him.



8. All this is necessary to render
man that new creature in Christ Jesus,
without which nothing availeth in the
sight of God. 2 Cor. 5:17; Gal. 6:15.

8. All this is necessary to make man that new species in Christ Jesus, without which nothing counts in the sight of God. 2 Cor. 5:17; Gal. 6:15.




9. Hence, therefore, let us be instructed
in the nature of true repentance;
lest we be led away into that
common error, that the mere relinquishment
of some gross enormity, as
theft, fornication, profaneness, blasphemy,
is the genuine and only repentance.
It is certain, that this is a
kind of external repentance; but it is
no less so, that all the Scriptures alike
inculcate the necessity of an inward
repentance, which takes possession of
the whole soul. A man under the influence
of this repentance, not only
supports a fair conversation in the
world, but he also denies and hates
himself. Renouncing the world and
all he calls his own, and crucifying
the flesh, he commits himself by faith
to God alone; and offers up to him a
broken and contrite heart, as the sacrifice
most acceptable in his sight.
This character of inward repentance
is eminently set forth in the Psalms
of David, and particularly in those
termed Penitential.4


9. So, let's learn about the nature of true repentance, so we don’t fall into the common mistake of thinking that just giving up some big sins, like theft, sexual immorality, irreverence, or blasphemy, is the only real repentance. While this can be seen as a kind of external repentance, it is equally true that all Scriptures emphasize the need for internal repentance, which takes hold of the entire soul. A person who experiences this kind of repentance not only behaves well in society but also denies and detests their own flaws. By rejecting the world and everything they consider theirs, and by putting their desires to death, they entrust themselves to God alone through faith and offer Him a broken and humble heart, which is the most acceptable sacrifice in His eyes. This nature of inward repentance is clearly illustrated in the Psalms of David, especially in those known as the Penitential ones.



10. This is, therefore, the only true
repentance, when the heart of the sinner
is inwardly torn with grief, and
weighed down by heaviness; and when,
on the other hand, it is healed by faith
and the remission of sin, quickened by
the infusion of divine joy, provoked
to good works, and thoroughly transformed
and changed. Such a frame of
mind cannot fail to be attended also
with an external reformation of life and
manners.

10. This is, therefore, the only genuine repentance: when a sinner's heart is deeply troubled with sorrow and burdened with heaviness; and when, on the flip side, it finds healing through faith and forgiveness of sins, revived by the infusion of divine joy, inspired to do good works, and completely transformed. This kind of mindset will inevitably lead to an external change in behavior and lifestyle.



11. But, on the other hand, though
a man be very serious in the performance
of bodily penances, and, from a
dread of punishment, abstain from the
commission of notorious sins; yet if
he continue unreformed and unregenerate
in his heart, and enter not upon
that new and inward life which it has
been our object to describe, he will
prove but a castaway (1 Cor. 9:27) at
last, notwithstanding the whole train
of his external acts. It will avail him
nothing to cry, “Lord, Lord!” He will
hear the tremendous declaration, “I
never knew you!” For most certain
it is, that not every one that saith,
Lord, Lord, shall enter into the kingdom
of heaven, but those only who
do the will of their Heavenly Father.
[pg 014]
Matt. 7:21-23. And under this awful
sentence of divine majesty, all men are
comprised, of what rank or order so-ever,
who do not truly and inwardly
repent, and who are not new creatures
in Christ, for “if any man have not
the Spirit of Christ, he is none of his.”
Rom. 8:9.

11. However, even if a person is very serious about performing physical penances and avoids committing well-known sins out of fear of punishment, if they remain unrepentant and unchanged in their heart, and do not begin that new inner life we've been describing, they will ultimately be a survivor (1 Cor. 9:27), no matter how many good deeds they perform externally. It won’t help to cry out, “OMG, OMG!” They will hear the shocking words, "I've never known you!" It's clear that not everyone who says, "Lord, Lord," will enter the kingdom of heaven, but only those who do the will of their Heavenly Father. [pg 014] Matt. 7:21-23. Under this serious decree of divine authority, all people, regardless of their status or position, who do not genuinely and inwardly repent and who are not new creations in Christ are included, because “If someone doesn’t have the Spirit of Christ, they don’t belong to him.” Rom. 8:9.








 Chapter 5.


 What is true faith?



Anyone who believes that Jesus is the Christ is born of God.—1John5:1.




Faith is a sincere confidence, and a
firm persuasion of the grace of God
promised to us in Christ Jesus, for the
remission of sin and eternal life; and
it is enkindled in the heart, by the
word of God and the Holy Spirit.
Through this faith we obtain the
forgiveness of our sins, without any
merits of our own, of mere grace (Eph.
2:8), and for the sake of the merits
of Christ alone; that so, our faith
might rest on a firm and solid foundation,
and remain unmoved by perplexity
and doubts. This forgiveness of
sin constitutes our justification before
God, which is true, solid, and eternal;
for this righteousness is purchased
neither by men nor angels, but by
the obedience, merit, and the blood
of the Son of God himself. We appropriate
and apply it to ourselves
by faith; and hence the imperfections
which still adhere to us cannot condemn
us, since, for the sake of Christ,
who now lives and works within us,
they are covered with a veil of grace.
Ps. 32:1.

  
Faith is a genuine trust and a strong belief in the grace of God promised to us in Christ Jesus, for the forgiveness of sins and eternal life; it ignites in the heart through the word of God and the Holy Spirit. Through this faith, we receive the forgiveness of our sins, entirely by grace (Eph. 2:8), and solely because of Christ's merits; this way, our faith is based on a solid foundation and remains steady in the face of confusion and doubt. This forgiveness of sin is what justifies us before God, which is true, solid, and eternal; for this righteousness is not earned by humans or angels, but through the obedience, merit, and the blood of the Son of God himself. We claim and apply it to ourselves through faith; thus, the imperfections that still affect us cannot condemn us, since they are covered by a veil of grace for the sake of Christ, who now lives and works within us. Ps. 32:1.




2. By this cordial and unshaken
faith, man wholly dedicates his heart
to the Almighty, in whom alone he
seeks his rest. To him only is he
now united, and with him alone he
enters into delightful fellowship. He
partakes of all things that are of God
and of Christ, and is made one spirit
with the Lord. From him he receives
divine power and strength; together
with a new life, attended with new
joys, new pleasures, new consolations,
in which are found peace, inward ease,
and durable satisfaction, together with
righteousness and holiness. And thus
man is born anew of God by faith.
For wherever there is true faith, there
Christ is verily present with all his
righteousness, holiness, and remission
of sin; with all his merits, justification,
grace, adoption, and inheritance
of eternal life. This is the new birth
and the new creature, springing from
faith in Christ. Hence, the apostle
calls faith a substance (Heb. 11:1); understanding
by it, a sure, solid, and
unshaken confidence in “things hoped
for,” and a lively conviction of “things
not seen.” For the consolation conveyed
by a vital faith is so powerful,
as to convince the heart of the divine
truth by inward experience, and by
the tasting of the heavenly goodness
in the soul, and of the peace of God,
that passes all understanding; yea, it
is so mighty as to enable its possessors
to die with a joyful heart. In
this consist that strength of the spirit,
that might of the inner man, that
vigor of faith, that holy boldness; this
is that confidence toward God, that
[pg 015]
exceeding and abounding assurance,
which are so copiously set forth by
the holy apostles. 2 Tim. 2:1; Eph.
3:12, 16; Phil. 1:14; 1 John 3:21;
1 Thess. 1:5; 2:2.

  
2. With this warm and unwavering faith, a person completely commits their heart to the Almighty, in whom they find their rest. They are now solely united with Him and share a joyful bond exclusively with Him. They participate in everything that comes from God and Christ and become one spirit with the Lord. From Him, they receive divine power and strength, along with a new life filled with new joys, pleasures, and comforts, where peace, inner ease, and lasting satisfaction can be found, along with righteousness and holiness. Thus, a person is born anew of God through faith. For wherever there is true faith, there Christ is truly present with all His righteousness, holiness, and forgiveness of sins; with all His merits, justification, grace, adoption, and the promise of eternal life. This is the new birth and the new being that arises from faith in Christ. Therefore, the apostle refers to faith as a material (Heb. 11:1); meaning a sure, solid, and unwavering confidence in “things we hope for,” and a lively conviction of “unseen things.” The comfort provided by a strong faith is so powerful that it convinces the heart of divine truth through personal experience, and through the experience of heavenly goodness in the soul, and the peace of God that surpasses all understanding; indeed, it is so powerful that it allows those who hold it to die with a joyful heart. This is the strength of the spirit, the power of the inner person, the vitality of faith, and the holy boldness; this is the confidence towards God, that [pg 015]  overwhelming and abundant assurance, which is extensively highlighted by the holy apostles. 2 Tim. 2:1; Eph. 3:12, 16; Phil. 1:14; 1 John 3:21; 1 Thess. 1:5; 2:2.



3. That for which a man will dare
to die, must be rooted in the soul, and,
by the operation of the Spirit of God,
afford an inward assurance. It must
be a cordial, powerful, and eternal
comfort, infusing heavenly and supernatural
strength into the soul, by
which the fear of death and the love
of the world may both be subdued.
Now all this begets so solid a trust in
Christ, and so close a union with him,
as neither death nor life is able to dissolve.
Rom. 8:38; 2 Tim. 1:12.
Hence St. John says: “Whatsoever
is born of God overcometh the world.”
1 John 5:4.

3. What a person is willing to die for must be deeply rooted in their soul and, through the work of the Spirit of God, provide an inner assurance. It should be a sincere, powerful, and everlasting comfort that brings heavenly and supernatural strength to the soul, allowing both the fear of death and the love of the world to be overcome. This creates such a strong trust in Christ and such a close connection with him that neither death nor life can break it. Rom. 8:38; 2 Tim. 1:12. Therefore, St. John says: "Anything that is born of God conquers the world." 1 John 5:4.




4. To be born of God is in truth no
vain figure, no empty name; it must
necessarily be a lively and powerful
change, worthy of the majesty of an
omnipotent God. To believe that the
living God could beget a dead offspring,
that lifeless members and useless
organs could proceed from him,
were very wickedness. It is sure and
undoubted that God, being a living
God, cannot but beget a living man,
even the new man in Christ Jesus.
And our faith is the victory which
overcomes the world. 1 John 5:4.
Who can question whether it be endued
with strength sufficient for the
conquest? It is, it must be a lively,
vigorous, potent, divine, and victorious
principle; but all its power is
derived from him who is embraced by
it, even Christ. By means of faith,
we return into God again, and become
one with him; and from Adam, as
from an accursed vine, we are transplanted
into Christ, the living and
blessed vine. John 15:4. In Christ,
we possess everything that is good,
and in him, are justified.

  
4. Born of God is not just a metaphor or an empty term; it represents a vibrant and powerful transformation, worthy of the greatness of an all-powerful God. To think that the living God could create something lifeless or produce useless parts would be truly wicked. It is certain that God, being a living God, can only create a living being, specifically the new person in Christ Jesus. Our faith is the victory that overcomes the world. 1 John 5:4. Who can doubt that it has enough strength to achieve this victory? It is, it has to be a lively, strong, powerful, divine, and victorious force; but all its strength comes from the one it encompasses, Christ. Through faith, we reconnect with God and become one with him; and from Adam, like an unwanted vine, we are replanted into Christ, the living and blessed vine. John 15:4. In Christ, we have everything good, and through him, we are justified.



5. As a scion, when grafted on a
good tree, grows, flourishes, and bears
fruit, but, without it, withers away;
so man, when out of Christ, is as an
accursed vine, whose grapes are bitterness
and gall; and all his works
are sin. Deut. 32:32, 33; Rom. 14:23.
But when he is in Christ, he is
righteous and blessed; because “he
was made to be sin for us, who knew
no sin, that we might be made the
righteousness of God in him.” 2 Cor.
5:21.

5. Just like a grafted branch thrives, grows, and produces fruit when attached to a good tree, a person outside of Christ withers away like a cursed vine that bears bitter grapes; all of his actions are sinful. Deut. 32:32, 33; Rom. 14:23. However, when he is in Christ, he is righteous and blessed because “he became sin for us, even though he did not know sin, so that we could become the righteousness of God through him.” 2 Cor. 5:21.




6. It is most evident, from what
has been advanced, that works cannot
possibly justify a sinner; because, before
we can perform any good work,
we must be engrafted into Christ by
faith: and it is equally clear, that
justification is entirely the gift of God,
freely conferred on man and preceding
all human merit. How shall a
dead man see, hear, stand, walk, or
do any good thing, unless he be first
raised from the dead, and endued with
a new principle of life? So neither
canst thou, O man, who art dead in
sins, do any work that is good or acceptable,
unless thou be first raised
unto life by Jesus Christ. Thus righteousness
proceeds only from faith in
Christ. Faith is like a new-born
babe, weak and naked, poor and destitute,
and laid before the eyes of
the Saviour; from whom, as from its
author, it receives righteousness and
sanctification, godliness, grace and the
Holy Ghost.

  
6. It’s clear from what has been said that our actions can’t possibly justify a sinner since before we can do any good work, we need to be connected to Christ through faith. It’s also obvious that justification is entirely a gift from God, freely given to us and coming before any human merit. How can a dead person see, hear, stand, walk, or do anything good unless they’re first brought back to life and given a new source of life? Similarly, you, who are dead in your sins, can’t do anything good or acceptable unless you’re first given life by Jesus Christ. Righteousness comes only through faith in Christ. Faith is like a newborn baby—weak and vulnerable, poor and helpless—placed before the eyes of the Savior; from Him, as its source, it receives righteousness, sanctification, godliness, grace, and the Holy Spirit.



7. The naked child is thus clothed
with the mercy of God. He lifts up
his hands, receives all from God, and is
made a partaker of grace and health,
truth and holiness. It is, therefore,
this receiving of Christ in the heart,
that makes a man holy and happy.

7. The naked child is clothed with God’s mercy. He lifts his hands, accepts everything from God, and shares in grace, health, truth, and holiness. So, it’s this acceptance of Christ in the heart that makes someone holy and happy.

[pg 016]



8. Righteousness proceeds therefore
solely from faith, and not from works.
Indeed, faith receives the whole
Christ, and accepts him, together
with all that he has. Then sin and
death, the devil and hell, must flee,
and are unable any longer to preserve
their ground. Nay, so effectually and
so powerfully do the merits of Christ
justify the sinner, that if the sins of
the whole world were charged on one
man, they would not avail to condemn
him, if he believed in Christ.

  
8. Righteousness comes solely from faith, not from actions. In fact, faith accepts all of Christ and everything He brings. Because of this, sin and death, the devil, and hell must retreat and lose their hold. The merits of Christ are so effective and powerful in justifying the sinner that if the sins of the entire world were placed on one person, they wouldn’t be able to condemn him if he had faith in Christ.




9. Inasmuch, therefore, as Christ
lives and dwells in thy heart by faith
(Eph. 3:17), never, O believer! indulge
the thought, that his indwelling in
thee, is a dead work unattended with
any vital power. Rather believe that
it is a quickening principle, a mighty
work, and an effectual transforming
of thy mind. Faith effects two things:
it first engrafts thee into Christ, and
gives him freely to thee, with all that
he has; and then, it renews thee in
Christ, that thou mayest grow, flourish,
and live in him. The wild graft
is introduced into the stock, for no
other end than that it may flourish
and bear fruit. As by the apostasy
of Adam and the temptation of the
devil, the seed of the serpent was
sown in man, growing up into a tree
and bearing the fruits of death; even
so by the divine word and the Holy
Spirit, is faith sown in man, as the
seed of God. See Chap. II. In this
seed all divine virtues and properties
are, in a most wonderful manner, comprehended;
which gradually expand
themselves from day to day. This
tree is adorned with a profusion of
heavenly fruit; as love, patience,
humility, meekness, peace, chastity,
righteousness. And thus the whole
kingdom of God descends into man.
For true and saving faith renews the
whole man, purifies the heart, sanctifies
the soul, and delivers from the
love of the world. It unites with
God; it hungers and thirsts after
righteousness; it works love; and it
brings peace, joy, patience, and comfort
in adversity: it overcomes the
world; it makes us sons of God, and
heirs of the treasures of heaven; and
it constitutes us joint-heirs with the
Lord Jesus Christ. But if any one
should not be conscious of that joyfulness
which faith imparts and does not
experience its consoling influences,
let him not, on that account, despair;
but rather let him trust in the grace
which is promised in Christ: for this
promise ever remains sure, immovable,
and everlasting. And though,
through the infirmities incident to
human nature, he should stumble and
fall; yet, if the sinner return by unfeigned
repentance, and more cautiously
watch against the sin which
so easily besets him, the grace of God
will not be withdrawn. For Christ is
and will ever be Christ and a Saviour,
whether the faith that embraces him
be strong or weak. A weak faith
has an equal share in Christ with a
strong faith, for faith, whether it be
weak or strong, possesses the whole
Christ. The grace which is promised
is common to all Christians, and is
eternal, and on this grace faith must
rely, whether it be weak or strong.
The Lord will revisit thy soul in his
own time, with a sense of his gracious
favor, and of his abundant consolations,
although, at the present, he
may think fit to put a veil over it in
thy heart. Ps. 37:23, 24; 77:7-10.
Upon this subject, see Book II.

  
9. So, since Christ lives in your heart through faith (Eph. 3:17), never, dear believer, think that his presence in you is just a lifeless thing without any real power. Instead, believe that it brings life, is a powerful force, and transforms your mind. Faith does two things: it first connects you to Christ and gives you all that he is; then, it renewed you in Christ so you can grow, thrive, and live in him. A wild branch is grafted onto the tree with the purpose of growing and producing fruit. Just as the fall of Adam and the devil’s temptation introduced sin into humanity, leading to a life of death, faith is planted in us through God’s word and the Holy Spirit, becoming God’s seed. See Chap. II. This seed holds all divine qualities and traits that unfold in remarkable ways day by day. This tree is filled with beautiful fruits like love, patience, humility, gentleness, peace, and righteousness. Thus, the entire kingdom of God comes down into us. True and saving faith transforms us entirely, purifies our hearts, sanctifies our souls, and frees us from worldly desires. It connects us to God; it craves righteousness; it produces love; and it brings peace, joy, patience, and comfort in tough times. It conquers the world; it makes us children of God and heirs to the treasures of heaven; and it makes us co-heirs with the Lord Jesus Christ. However, if someone doesn’t feel the joy that faith brings and doesn’t experience its comforting power, they shouldn’t despair; instead, they should trust in the grace promised in Christ, which is always sure, unchanging, and everlasting. Even if, due to human weaknesses, they stumble and fall, if the sinner returns with genuine repentance and vigilantly avoids the sin that easily catches them off guard, God’s grace will still be there. For Christ is and will always be Christ and a Savior, regardless of whether one's faith is strong or weak. A weak faith shares equally in Christ with a strong faith, because faith, whether weak or strong, owns the full presence of Christ. The grace promised is available to all Christians and is eternal; faith must lean on this grace, whether it is frail or robust. The Lord will visit your soul in his own time, bringing a sense of his kindness and abundant comfort, even if he currently chooses to keep a veil over your heart. Ps. 37:23, 24; 77:7-10. For more on this topic, see Book II.



[pg 017]





 Chapter 6.


 Demonstrating How the Essential Power of the Word of God Should Be Displayed in Humanity Through Faith.



Look, the kingdom of God is inside you.Understood! Please provide the text you'd like me to modernize.John17:21.



Inasmuch as man's whole welfare
depends on his regeneration and
renewal, it was the will of God that
all those changes which ought to take
place in man spiritually and by faith,
should be also outwardly set forth in
the words of Holy Scripture. Since
the Word is the seed of God (Luke 8:11)
within us, it is necessary that it
should also spring up and spiritually
bear fruit. That must be accomplished
in us by faith, which is declared without
us in the letter of Scripture; and if
this effect be not produced, then the
Word is evidently to us but a dead
seed, destitute of life and energy.
Hence, we ought in faith and in spirit
to learn by our own happy experience
the truth of that which the Scriptures
have outwardly declared.

As much as a person's overall well-being relies on their regeneration and renewal, it was God's intention that all the changes that should happen in a person spiritual and through faith should also be externally expressed in the words of the Holy Scriptures. Since the Word is the seed of God (Luke 8:11) within us, it’s essential for it to also grow and spiritually bear fruit. This must happen in the USA through faith, which is declared beyond us in the text of Scripture; and if this outcome doesn't occur, then the Word is clearly just a dead seed to us, lacking life and energy. Therefore, we should, in faith and spirit, learn from our own positive experiences the truth of what the Scriptures have declared outwardly.




2. When God revealed his will in
his Word, he never designed that the
latter should be a dead letter, but that
it should grow up in us to a new and
inward man; otherwise the Word is
of no benefit to us. These truths may
be explained more clearly by a reference
to some example, as that of Cain
and Abel. The nature, manners, and
actions of these two persons, as they
are recorded in Scripture, clearly explain
the motions and workings of the
old and the new man in the breast of
the believer. Cain perpetually endeavors
to oppress and destroy Abel.
What else is this but the daily strife
of the flesh and spirit, and the enmity
subsisting between the serpent and
the seed of the woman? With Abraham,
the Christian is required to quit
his own country, leaving all that he
possesses, even life itself, in order that
he may walk before God with a perfect
heart, obtain the victory, and enter
into the land of promise and kingdom
of heaven. Such is the meaning of
the Lord's words: “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;”
that is, he must renounce all these
rather than renounce Christ. Luke
14:26. With Lot, he must depart
from Sodom and Gomorrah, forsaking
the wicked course of the world; not
looking back with Lot's wife, but
obeying Christ's injunction (Luke 17:32),
in order that his deliverance may
be completed. Hither are all the wars
and battles of Israel against the heathen
and infidel nations to be referred;
for what is represented under this history
but the continual strife between
the flesh and the spirit? Whatsoever
is recorded of the Mosaical priesthood,
the tabernacle, the ark of the covenant,
or the mercy-seat, with the sacrifices,
etc.,—all has relation to the
Christian believer. For unto him it
appertains to pray in spirit and in
truth; to burn spiritual incense; and
to slay the sin-offering by presenting
his body, through mortification, as a
reasonable service and sacrifice, so that
Christ may truly dwell in him by faith.

  
2. When God shared his will in his Word, he didn’t intend for it to be a dead text, but for it to grow within us into a new and inner self; otherwise, the Word is of no use to us. These truths can be explained more clearly through some examples, like that of Cain and Abel. The nature, behavior, and actions of these two figures, as recorded in Scripture, clearly illustrate the struggles and workings of the old and new selves within a believer. Cain constantly tries to oppress and destroy Abel. What else does this represent but the daily conflict between the flesh and the spirit, and the hostility between the serpent and the seed of the woman? Just like Abraham, a Christian is called to leave his own country, giving up everything he has, even his life, to walk before God with a pure heart, gain victory, and enter the promised land and kingdom of heaven. This reflects the meaning of the Lord's words: “If anyone comes to me and doesn’t hate his father, mother, wife, children, brothers, and sisters, or even his own life, he cannot be my disciple;” meaning he must give up all these things rather than give up Christ. Luke 14:26. Just like Lot, he must leave Sodom and Gomorrah, abandoning the sinful ways of the world; not looking back with Lot's wife but following Christ's command (Luke 17:32), so that his rescue may be complete. Here lie all the battles of Israel against the pagan and non-believing nations; for what is depicted in this narrative but the ongoing struggle between the flesh and the spirit? Everything recorded about the Mosaic priesthood, the tabernacle, the ark of the covenant, the mercy-seat, the sacrifices, etc.—all pertains to the Christian believer. For it is his duty to pray in spirit and in truth; to offer spiritual incense; and to present his body as a living sacrifice through self-denial, so that Christ may truly reside in him by faith.

[pg 018]


3. And if we advert to the New
Testament itself, what is this but an
outward expression of those truths,
which are to be inwardly fulfilled by
faith, in the experience of the believer?
If I become a new creature
in Christ, it is incumbent on me to
live and walk in him; in him and with
him, to flee into exile, and to be a
stranger upon the earth. The virtues
that resided in him I ought to practise;
humility, contempt of the world,
meekness, and patience; and I am
bound to be fervent in acts of benignity,
charity, and loving kindness. In
and with Christ I should exercise
mercy, and pardon and love my enemies,
and, with him, do the Father's
will. I must be tempted by Satan
with him; and, with him, I must obtain
the victory. I am to be derided,
despised and vilified for the sake of
the truth that is in me; and, if called
to it, I ought to die for and with him,
after the example of the saints, and in
testimony that he, by faith, hath lived
in me, and I in him.

3. If we look at the New Testament itself, it's just an outward expression of the truths that are to be fulfilled inwardly through faith in the believer’s experience. If I become a new person in Christ, I have to live and walk in Him; I should seek to escape the world and be a stranger on this earth. I should practice the virtues He showed, such as humility, rejecting worldly values, meekness, and patience; I'm obligated to be passionate in acts of kindness, charity, and love. In and with Christ, I should show mercy, forgive and love my enemies, and do the Father’s will with Him. I will face temptation from Satan alongside Him, and together, we must achieve victory. I am to be ridiculed, disdained, and scorned for the truth within me; and if called to do so, I should be willing to die for and with Him, following the example of the saints, and as a testimony that He has lived in me through faith, and I in Him.



4. This is to be conformed to the
image of Christ; this is to be born
with and in Christ; to put on Christ;
to grow up and be strong in Christ;
to live with Christ in banishment; to
be baptized with his baptism; to be
scoffed and crucified with him; to die
with him; to be buried with him; to
rise with him from the dead; and to
reign with him to all eternity.

4. This is to align with the image of Christ; to be born with and in Christ; to embrace Christ; to grow and become strong in Christ; to live with Christ in exile; to be baptized with his baptism; to be mocked and crucified with him; to die with him; to be buried with him; to rise with him from the dead; and to reign with him forever.



5. If ever thou desirest to live in a
constant union and conformity with
thy Head and Saviour, thou art in this
manner to die daily with him, and to
crucify the flesh. Rom. 6:5, 6. Should
this divine harmony not exist, and another
way be devised more consonant
to thy fancy, then Christ will not be
within but without thee; far from thy
faith, thy heart, and thy spirit; and,
in that case, he will profit thee nothing.
But if thou permit him to dwell
in thy heart by faith, he will be thy
strength, thy comfort, and thy salvation.

5. If you ever want to live in constant unity and alignment with your Head and Savior, you need to die daily with him and crucify the flesh. Rom. 6:5, 6. If this divine harmony doesn't exist, and you find another way that suits your fancy better, then Christ will be outdoors of you, not inside; far from your faith, your heart, and your spirit; and in that case, he will be of no benefit to you. But if you allow him to live in your heart by faith, he will be your strength, your comfort, and your salvation.




6. All this, O man! doth faith in
Christ effect within the heart; and
thus the Word of God becomes a living
Word, and, as it were, a living witness
in us of all those things which
are externally declared in the Scriptures.
Hence, faith is termed by the
apostle a substance and an evidence,
Heb. 11:1.

  
6. All this, my friend, is what faith in Christ accomplishes in the heart; and in this way, the Word of God transforms into a living Word, serving as a living testimony within us of everything that is stated in the Scriptures. Therefore, the apostle refers to faith as a substance and evidence, Heb. 11:1.



7. It is therefore evident, that all
the sermons, discourses, and epistles,
contained in the Word of God, whether
proceeding from Christ, or the prophets,
or the apostles; and, in a word,
that all the Scriptures, in general, as
it regards their complete fulfilment,
belong to man, and to every man individually.
Not only do the plain
doctrines appertain to us; but all the
parables and miracles with which the
history of Christ abounds, have their
final reference to man.

7. It is clear that all the sermons, teachings, and letters in the Word of God, whether from Christ, the prophets, or the apostles; and, in short, that all the Scriptures generally, regarding their full meaning, pertain to humanity and to each individual person. Not only do the straightforward teachings apply to us; but all the parables and miracles found in the story of Christ ultimately point to humanity.




8. The purpose for which they were
written was, that they might be
spiritually fulfilled in our own experience.
When, therefore, I read that
Christ healed others, I promise myself
the same relief; for we live in
unity one with another, Christ with
me, and I with Christ. When I read
further, how he cured the blind, I am
encouraged to believe that he will
restore me to the enjoyment of spiritual
sight, who am blind by nature:
and so, with regard to all his other
miracles. Only own thyself to be
blind, lame, deaf, or leprous; to be
dead in trespasses and sins; and then,
he will surely heal thy maladies, and
quicken that which is dead, that so
thou mayest have part in the first
resurrection.


8. They were written to be spiritually fulfilled in our own lives. So, when I read that Christ healed others, I promise myself the same healing; because we are all connected, Christ is with me, and I am with Christ. When I read about how he cured the blind, it gives me hope that he will restore my spiritual sight, since I'm blind by nature; and this applies to all his other miracles. Just admit that you are blind, lame, deaf, or suffering; that you are dead in your mistakes and sins; and then he will surely heal your troubles and bring to life what is dead, so that you can take part in the first resurrection.

[pg 019]



9. The substance of all that has
been advanced is this: the Holy Scripture
bears outward testimony to those
things, which are to be inwardly fulfilled
in man, by faith. It points out
that image externally, which, by faith,
is to be formed within him. It describes
the kingdom of God in the
letter, which is to be established in the
heart, by faith, after the spirit. It
exhibits Christ outwardly, who is, by
faith, to live within me; and it testifies
of the new birth and of the new
creature, which I must experience in
myself. All this I am to be made by
faith, or the Scripture will profit me
nothing.

  
9. The essence of everything that has been said is this: the Holy Scripture provides outward evidence of things that are meant to be fulfilled inwardly within a person, through faith. It highlights the external image that is to be formed within him by faith. It describes the kingdom of God in the letter, which is to be established in the heart by faith, according to the spirit. It shows Christ outwardly, who is to live within me through faith; and it bears witness to the new birth and the new being that I must experience for myself. All of this will be realized by my faith, or the Scripture will be of no benefit to me.








 Chapter 7.


 The Law of God, inscribed in the hearts of everyone, assures them that on the Day of Judgment they will have no excuse.



When the Gentiles ... follow the principles of the law ... they demonstrate that the law is written in their hearts.Understood. Please provide the text you'd like me to modernize.Rom.2:14, 15.




When God created man in his
own image, in righteousness
and holiness, and endowed him with
exalted virtues and gifts, he impressed
three qualities on the human conscience
so deeply, that they can never
be effaced: First, the natural testimony
that there is a God. Secondly,
a testimony that a day of Judgment
will come. Rom. 2:15. Thirdly, the
law of nature, or natural righteousness,
by which man is enabled to distinguish
between honor and shame,
and to experience joy and sorrow.


When God made humans in His own image, embodying righteousness and holiness, and gave them noble qualities and abilities, He planted three traits in the human conscience so deeply that they can never be erased: First, the inherent awareness that there is a God. Second, an understanding that a day of Judgment will arrive. Rom. 2:15. Third, the law of nature, or natural righteousness, which allows people to tell the difference between honor and shame, and to feel joy and sadness.




2. For no nation has ever been discovered
so wild and barbarous, as to
deny that a God exists, inasmuch as
nature furnishes internal and external
evidence of this fact. Indeed, men
have not only acknowledged the being
of a God, of which they were assured
by their consciences; but they have
also been affected with a sense of his
justice, as an avenger of evil, and a
rewarder of good; and this persuasion
arose from the consciousness, that, on
some occasions, they were harassed
with fearful apprehensions; while, on
others, they felt a certain measure of
peace and joy. By this knowledge,
they even proceeded farther, and discovered
the doctrine of the immortality
of the soul, as appears from
Plato, who most amply discussed this
subject. And, lastly, they gathered
from this inward law, that God was
the author and source of all that was
good in nature, and therefore ought to
be worshipped by an assiduous attention
to virtue, and with a pure heart.
Hence, they defined virtue to be man's
chief good; and schools of moral virtue
were accordingly instituted by
Socrates, and by other heathen philosophers.
This may be sufficient to
convince us, that God, even since the
fall, has allowed a spark of natural
light to remain in men, in order that
they might be admonished of their
heavenly origin, and be assured, that
[pg 020]
it was only by following these footsteps
of divinity, that they could be
restored to their former perfection.
Some of the heathens themselves,
have not been unacquainted with this
truth; among whom is Aratus, the
poet, quoted by St. Paul, who declares
that “we are God's offspring.”
Acts 17:28.

  
2. No nation has ever been found so wild and uncivilized that it denies the existence of God, since both nature and our own experiences provide clear evidence of this fact. In fact, people have not only recognized the existence of God, which their consciences confirmed, but they have also felt a sense of His justice as a punisher of wrongdoing and a rewarder of good deeds; this belief comes from the awareness that at times they were plagued by fear, while at other times they experienced a sense of peace and joy. From this understanding, they went even further and discovered the idea of the immortality of the soul, as discussed extensively by Plato. Finally, they concluded from this inner knowledge that God is the source of all that is good in nature and therefore deserves to be worshipped through a consistent commitment to virtue and with a pure heart. As a result, they defined virtue as humanity's highest good, and schools teaching moral virtue were established by Socrates and other philosophers of that time. This should be enough to convince us that, even after the fall, God has left a spark of natural light in people so they could be reminded of their divine origins and understand that only by following these divine principles could they return to their original perfection. Some of the ancient thinkers were aware of this truth, including Aratus, the poet, cited by St. Paul, who said, “we are God's children.” Acts 17:28.  
[pg 020]  




3. The Gentiles, however, stifling the
testimony of conscience, contemned
the light of nature, and “the work of
the law written in their hearts” (Rom.
2:15); so that it cannot but be their
own fault, that they are condemned
and lost; and they are, as St. Paul
argues, left altogether without excuse.
Rom. 1:19, 20. And as the Gentiles
knew, by nature, the justice of God,
and that such as did evil were worthy
of death; and yet not only committed
evil but had pleasure in it; it follows,
that they thereby condemned themselves,
whilst “their thoughts accusing
or excusing one another,” convinced
them of the certainty of the
day of judgment. Rom. 1:32; 2:15.
But if the Gentiles shall be “inexcusable,”
because, though endued with
the natural knowledge of God, they
sought him not, as was their duty;
what shall they plead in their own behalf,
to whom God hath given his Holy
Word, and whom he hath so earnestly
invited to repentance, by Jesus Christ
his beloved Son; in order that, forsaking
the corruptions of the world, they
might, by faith, apprehend the merits
of the Saviour, and obtain eternal life
and salvation?


3. The Gentiles, however, ignoring their conscience, rejected the light of nature and "the law's work written in their hearts" (Rom. 2:15); so it can only be their own fault that they are condemned and lost, and they are, as St. Paul points out, completely without excuse. Rom. 1:19, 20. Since the Gentiles knew, by nature, the justice of God, and understood that those who did wrong deserved death; yet they not only committed wrong but found pleasure in it; it follows that they condemned themselves while “their thoughts blaming or justifying each other,” convinced them of the certainty of the day of judgment. Rom. 1:32; 2:15. But if the Non-Jews shall be “unacceptable,” because, despite having the natural knowledge of God, they did not seek him as they should; what will they say in their defense, who have been given God's Holy Word and have been so earnestly invited to repent, through Jesus Christ his beloved Son; so that, leaving behind the corruptions of the world, they might, through faith, grasp the merits of the Savior, and obtain eternal life and salvation?




4. Therefore, every false Christian
shall, in the day of judgment, be condemned
by two mighty witnesses: by
his own conscience or the law of nature,
and likewise by the revealed Word of
God, which will then judge him. In
that day, “it shall be more tolerable
for the land of Sodom,” than for such
false pretenders to religion. Matt. 11:24.

  
4. So, every false Christian will be condemned on judgment day by two powerful witnesses: their own conscience or the natural law, and also by the revealed Word of God, which will judge them. On that day, "it will be easier for the land of Sodom," than for those who falsely claim to be religious. Matt. 11:24.




5. Their anguish and torment shall
be without end; since God has made
the soul immortal and planted the conscience
in it, to be both a witness and
a judge. The conscience can never
throw off the recollection of God, and
yet cannot of itself approach him;
which must be attended with unutterable
pain to the soul, and expose it to
the worm that dieth not, and to the
fire that cannot be quenched. And
the more the wicked have, through
impenitence of heart, treasured up to
themselves “wrath against the day of
wrath” (Rom. 2:5), the more severe
will this inward and eternal suffering
be. For as God, in the exercise of his
righteous judgment, gave up the Gentiles
to a reprobate mind, because they
sinned against their own consciences,
and “the work of the law written in
their hearts;” so that they became
blind in their understandings, and
rushed into every kind of filthy and
abominable pollution; thus drawing
down upon themselves the wrath of
God, denounced against all crimes that
are committed against the light of
knowledge: so the same doom (yea,
and a far heavier one) will be inflicted
upon those who rest in the mere profession
of the Christian faith, and deny
the life and the power of godliness.
The reason of this is obvious: such
persons have contemned the inward
as well as the outward word and testimony
of God, and have not only persevered
in a state of impenitence, but
have resisted the Divine Spirit, and
blasphemed Him who favored them
with the light of his Gospel. On this
account, God gives them up to a reprobate
mind, so that they become worse
than heathens and infidels. He sends
[pg 021]
them “strong delusion, that they
should believe a lie; that they all
might be damned who believed not the
truth, but had pleasure in unrighteousness.”
2 Thess. 2:11, 12.

  
5. Their suffering and torment will have no end; God has made the soul immortal and instilled a conscience within it to serve as both a witness and a judge. The conscience can never forget God, yet it cannot reach Him on its own, which must cause immense pain to the soul and subject it to the unending worm and the fire that cannot be quenched. The more the wicked, through a hardened heart, have stored up for themselves "anger towards the day of judgment" (Rom. 2:5), the more intense this internal and eternal suffering will be. Just as God, in His righteous judgment, allowed the Gentiles to fall into a corrupt mindset because they sinned against their own consciences and “the law’s work written in their hearts;” causing them to become blind in their understanding and to indulge in every kind of filth and abomination, bringing upon themselves God's wrath against all sins committed against the light of knowledge; so the same fate (and an even heavier one) will be imposed on those who only outwardly profess the Christian faith while denying the life and power of true godliness. The reason for this is clear: such individuals have disregarded both the inner and outer word and testimony of God, not only remaining unrepentant but also resisting the Holy Spirit and blaspheming Him who bestowed upon them the light of His Gospel. Because of this, God allows them to fall into a corrupt mindset, making them worse than heathens and infidels. He sends them [pg 021] “a strong delusion that they would believe a lie; so that everyone who did not believe the truth but took pleasure in wrongdoing would be condemned.” 2 Thess. 2:11, 12.




6. This is the true reason why vices
of so detestable a nature universally
abound among Christians; many of
which were not so much as known
among the Pagan nations. What satanical
pride, what insatiable covetousness,
what unheard-of intemperance,
what bestial lust; in a word,
what inhuman wickedness, is not practised
by those who call themselves
Christians! And whence does all this
arise, but from that blindness and hardness
of heart, which they have contracted
by confirmed habits of iniquity.
When those who are called Christians
disdain to imitate the meek and lowly
Jesus in their manners and their conversation;
when they are scandalized
at him, and consider it disgraceful to
look to him whom God has appointed
to be the light of the world, and our
great example (John 8:12); then the
righteous God gives them up to follow
Satan; to take upon them the life of the
devil, his abominable impiety, wickedness,
and lies; that they may execute
with him all the works of darkness,
inasmuch as they refuse to walk in the
light. For thus saith the Lord, “Walk
while ye have the light, lest darkness
come upon you.” John 12:35.


6. This is the real reason why such detestable vices are so common among Christians; many of these were hardly even known among pagan nations. What satanic pride, what endless greed, what shocking self-indulgence, what animalistic lust; in short, what inhuman wickedness isn’t practiced by those who call themselves Christians? And where does all this come from, if not from that blindness and hardness of heart that they’ve developed through habitual wrongdoing? When those who identify as Christians refuse to imitate the gentle and humble Jesus in their behavior and speech; when they are offended by Him and find it shameful to look to the one whom God has appointed to be the light of the world and our ultimate example (John 8:12); then the righteous God allows them to follow Satan, adopting the life of the devil, along with his despicable impiety, wickedness, and lies; so they can carry out all the works of darkness, since they refuse to walk in the light. For the Lord says, "Walk while you have the light, so that darkness doesn’t overtake you." John 12:35.




7. Finally, if God gave up the heathen
to so terrible a blindness and so
reprobate a mind; and this because
they proved disobedient to the glimmering
light of nature; or, as St. Paul
expresses it, “because they did not
like to retain God in their knowledge,”
in order to be preserved by him (Rom.
1:28); how much more shall those be
banished from life and salvation, to
whom the truth of God has come not
only by natural light, but by means
of his revealed word, and the new covenant,
and who yet haughtily despise
these special tenders of divine mercy!
Of which new covenant, God thus
speaks: “I will put my law in their
inward parts, and write it in their
hearts; and will be their God, and
they shall be my people. And they
shall teach no more every man his
neighbor, and every man his brother,
saying, Know the Lord; for they shall
all know me, from the least of them
unto the greatest of them, saith the
Lord; for I will forgive their iniquity,
and I will remember their sin no
more.” Jer. 31:33, 34; John 6:45.

  
7. Finally, if God allowed the heathen to fall into such terrible blindness and a corrupt mind because they were disobedient to the faint light of nature; or, as St. Paul puts it, "because they didn't want to acknowledge God in their thinking," to be preserved by him (Rom. 1:28); how much more will those be excluded from life and salvation, to whom the truth of God has been given not only through natural light, but also through his revealed word, and the new covenant, and who still arrogantly disregard these special offers of divine mercy! About this new covenant, God says: "I will place my law in their hearts, and I will write it on their minds; I will be their God, and they will be my people. They will no longer teach one another, saying, 'Know the Lord,' because they will all know me, from the least to the greatest, says the Lord; for I will forgive their wrongdoing, and I will no longer remember their sins." Jer. 31:33, 34; John 6:45.




8. And here, let us also attend to
that which the Apostle says, concerning
those who offend wilfully. “If,”
says he, “we sin wilfully, after that
we have received the knowledge of the
truth, there remaineth no more sacrifice
for sins, but a certain fearful looking
for of judgment and fiery indignation,
which shall devour the adversaries.
He that despised Moses' law,”
continues the Apostle, “died without
mercy under two or three witnesses;
of how much sorer punishment, suppose
ye, shall he be thought worthy,
who hath trodden under foot the Son
of God, and hath counted the blood of
the covenant, wherewith he was sanctified,
an unholy thing, and hath done
despite unto the spirit of grace? For
we know him that hath said, Vengeance
belongeth unto me, I will recompense,
saith the Lord. It is a
fearful thing to fall into the hands
of the living God.” Heb. 10:26-31.
These words, however, are not pronounced
in reference to those who fall
through natural infirmity, but against
them who sin wilfully and against
knowledge, and who persevere to the
end in a state of impenitence.

  
8. And here, let’s also pay attention to what the Apostle says about those who sin intentionally. “If” he says, “When we intentionally sin after knowing the truth, there's no longer a sacrifice for sins—only a frightening expectation of judgment and fiery anger that will destroy the enemies. Anyone who ignores Moses' law,” the Apostle continues, “dies without mercy based on the testimony of two or three witnesses; how much harsher do you think the punishment should be for someone who has disregarded the Son of God, treated the blood of the covenant that made them holy as ordinary, and insulted the Spirit of grace? For we know the one who said, Vengeance is mine; I will repay, says the Lord. It is a frightening thing to fall into the hands of the living God.” Heb. 10:26-31. These words, however, are not directed at those who fall due to natural weakness, but against those who willfully sin with full knowledge and who remain unrepentant until the end.



[pg 022]





 Chapter 8.


 No one can find solace in Christ and His merits without truly repenting.



No one who is unclean was allowed to eat the Passover.Understood! Please provide the text you would like me to modernize.Exod.12:48 PM.




It was the declaration of the Lord
Jesus Christ, “They that be whole
need not a physician, but they that
are sick. I am not come to call the
righteous, but sinners to repentance.”
Matt. 9:12, 13. By this declaration
the Lord teaches us, that he indeed
calls sinners, but that he calls them
to repentance; whence it is evident,
that no man can come to Christ without
true repentance and conversion
from sin, and without a true faith.

  
It was the declaration of the Lord Jesus Christ, "Healthy people don’t need a doctor, but sick people do. I didn’t come to call those who are already good, but to help sinners change their ways." Matt. 9:12, 13. With this statement, the Lord teaches us that he indeed calls sinners, but that he calls them to change their behavior; from this, it's clear that no one can come to Christ without genuine repentance and turning away from sin, and without true faith.




2. Now repentance consists in dying
unto sin through true sorrow for our
sins, and in obtaining the remission
of sins through faith and living unto
righteousness in Christ. There is no
real repentance unless a genuine godly
sorrow is first experienced, by which
the heart is broken and the flesh crucified.
Hence it is termed “repentance
from dead works” (Heb. 6:1);
or the renunciation of such works as
issue in death. To abstain from dead
works is, therefore, one of the principal
parts of true repentance.


2. Repentance now means turning away from sin through genuine sorrow for our wrongdoings and receiving forgiveness through faith, while living righteously in Christ. There can be no true repentance without experiencing a real sense of godly sorrow, which breaks the heart and puts an end to sinful desires. That's why it's called "repentance from useless actions" (Heb. 6:1); it involves rejecting actions that lead to death. Therefore, avoiding dead works is a key aspect of true repentance.



3. If we be not the subjects of this
repentance, the merit of Christ profits
us nothing; nor can we lay the smallest
claim to the benefits which thence
accrue; for Christ proffers his aid, as
the physician of souls, and his blood,
as the only effectual medicine for our
spiritual maladies.

3. If we aren’t experiencing this repentance, the value of Christ doesn’t benefit us at all, and we can’t claim any of the blessings that come from it; because Christ offers his help, like a healer of souls, and his blood, as the only effective cure for our spiritual issues.



4. But as not even the most precious
remedy can effect a cure of a disorder
unless the patient refrain from things
that are hurtful in their tendency, and
that resist the operation of the medicine,
so the blood and death of Christ
will be of no avail to him who does not
fully resolve to forsake his sins, and to
live up to the requirements of the gospel;
for St. Paul says: “They who do
such things (the works of the flesh),
shall not inherit the kingdom of God,”
and, of course, have not any part in
the Lord Jesus Christ. Gal. 5:21.

4. Just like even the best medicine can't heal someone if they keep doing things that harm them and go against the treatment, the blood and death of Christ won't help anyone who isn't determined to give up their sins and live according to the gospel. As St. Paul says: "People who do these things (the works of the flesh) will not inherit the kingdom of God." and naturally, they won’t have any part in the Lord Jesus Christ. Gal. 5:21.



5. Again, if Christ, by his most
precious blood, is to become our medicine,
it cannot be doubted that we
must be in a diseased state, and that
we must, for ourselves, feel that we
are so. The whole need not a physician,
but the sick only (Matt. 9:12);
and none is spiritually sick (at least so
as to be conscious of it) who does not
experience unfeigned contrition for the
sins which he has committed, and who
has not a sense of the indignation of
God which is excited against them.
He is no proper patient for the physician
of souls who avoids not worldly
lusts and vanities, honors and riches;
but goes on in a state of spiritual unconcern,
without any regard to his
past life or his final salvation. Upon
a man of this character, no cure can
possibly be wrought. He does not see
his distemper, and therefore needs no
physician. In short, Christ profits
him nothing, and his merits leave no
saving effect upon his soul.

5. Again, if Christ, through his precious blood, is to be our cure, it’s clear that we must be in a state of disease, and we have to genuinely feel that we are. It's the sick who need a doctor, not the healthy (Matt. 9:12); and no one is spiritually sick (at least in a way that they realize) who doesn’t truly feel remorse for their sins and isn’t aware of God’s anger towards them. Someone who doesn’t turn away from worldly desires, distractions, honors, and wealth, and who continues in a state of spiritual indifference without reflecting on their past life or concern for their final salvation, is not a suitable patient for the healer of souls. No healing can happen with such a person. They don’t recognize their illness and therefore don’t feel the need for a doctor. In short, Christ offers them no benefits, and his merits have no saving impact on their soul.



6. Remember, therefore, O man!
that Christ is come to call sinners to
repentance; and that it is only such as
[pg 023]
are broken in heart and contrite in
spirit; only such as fervently desire
and thirst after this righteousness that
are in a condition to receive the saving
influence of the blood, death, and
merits of the Lord Jesus.

6. Remember, then, O man! that Christ has come to call sinners to change; and that it is only those who are brokenhearted and humble in spirit; only those who sincerely desire and hunger for this righteousness that are ready to receive the saving power of the blood, death, and merits of the Lord Jesus.




7. Happy is he who feels in his
heart, and still more happy he who
proves obedient to this holy calling,
that is, the “godly sorrow for sin,
which worketh repentance to salvation
not to be repented of,” and which
is the work of the Holy Spirit himself.
It arises, first, from the law, and
from serious meditation on the passion
of Christ, which abounds with loud
invitations to unfeigned repentance.
It exhibits, as in a mirror, both the
wrath of God against sin, and also his
infinite grace in saving the sinner.
To make an atonement for our sins,
Jesus shed his blood; and love induced
him to die for us while we were yet
sinners. Rom. 5:8. Here the divine
justice and clemency combine for the
salvation of souls.

  
7. Blessed is the one who truly feels in their heart, and even more blessed is the one who willingly follows this sacred calling, which is the “True sorrow for sin that leads to repentance for salvation that you won’t regret,” and this is the work of the Holy Spirit himself. It comes, first, from the law, and from deep reflection on the struggling of Christ, which is full of urgent calls to genuine repentance. It shows, like in a mirror, both God's anger towards sin and His boundless grace in saving the sinner. To make up for our sins, Jesus shed His blood; and His love compelled Him to die for us while we were still sinners. Rom. 5:8. Here, divine justice and mercy come together for the salvation of souls.




8. How is it possible that a man
who believes in Christ, should continue
in sins which the Lord expiated at no
less a price than his own most precious
blood? When, therefore, O man! thou
art tempted to pride and ambition, reflect
upon the contempt and humiliation
to which Jesus submitted in order
to atone for thy pride and thy ambition.
When thou art covetous after
this world, think of the poverty which
he underwent that he might make satisfaction
for thy cupidity; and, surely,
this will extinguish in thee the love of
money and of worldly estates. What
anguish and agony did Christ suffer
on account of thy lusts and sinful
pleasures; and art thou yet in pursuit
of these pleasures that will leave behind
them a mortal sting? Alas! how
great must be the corruption of our
nature when we can delight in things
for which our Redeemer and Lord was
sorrowful even unto death! Christ
died to expiate thy wrath, hatred, and
enmity; to atone for thy bitterness
and rancor, for thy love of revenge,
and the implacableness of thy spirit.
This he effected by his extreme mildness
and patience, mercy and long-suffering.
And wilt thou be angry on
every trifling occasion, and esteem revenge
to be sweet, when, to atone for
it, thy Redeemer drank to the very
dregs the cup of bitterness and affliction?

  
8. How can a man who believes in Christ continue in the sins that the Lord paid for with his own precious blood? So, when you, man, are tempted by pride and ambition, think about the disdain and humiliation Jesus endured to make up for your pride and ambition. When you long for worldly wealth, remember the poverty he faced to make amends for your greed; this should surely diminish your love for money and material possessions. What pain and suffering did Christ endure because of your desires and sinful pleasures; and are you still chasing after those pleasures that ultimately hurt you? How corrupt must our nature be if we find joy in things that caused our Redeemer such sorrow, even to death? Christ died to pay for your anger, hatred, and hostility; to atone for your bitterness and resentment, for your desire for revenge, and your unforgiving spirit. He achieved this through his incredible gentleness and patience, mercy, and endurance. And will you get upset over every little thing and think revenge is sweet, when your Redeemer took on the full weight of bitterness and suffering to atone for it?



9. Truly as many as assume to themselves
the name of Christians, and yet
do not forsake the pleasures of sin,
“crucify Christ to themselves afresh,
and put him to an open shame” (Heb.
6:6); and it is, therefore, utterly impossible
that they should partake of
that merit which they tread under
foot. They pollute the blood of the
everlasting covenant, and do not believe
that their sins are expiated by
it. They do “despite unto the Spirit
of grace;” they despise and resist him;
and, by their ungodly lives, scorn and
condemn the grace of God offered in
Christ Jesus. Heb. 10:29. Hence, the
blood of the Saviour, which was shed
for their sakes, cries aloud for vengeance
against them; and this it does
by the righteous judgment of God,
which they thus draw down upon
themselves,—a consideration that
ought to strike a terror into every one
that names the name of Christ. Indeed,
“it is a fearful thing to fall into
the hands of the living God” (Heb.
10:31); for he is a living God, and not
a lifeless idol, incapable of punishing
so scornful a contempt of his grace
and mercy.

9. Truly, as many as call themselves Christians but do not give up the pleasures of sin, “crucify Christ again for themselves afresh and publicly shame him” (Heb. 6:6); and it is, therefore, completely impossible for them to share in the merit that they trample on. They contaminate the blood of the everlasting covenant and do not believe that their sins are atoned for by it. They “disrespect the Spirit of grace;” they disrespect and resist him; and through their ungodly lives, they mock and condemn the grace of God offered in Christ Jesus. Heb. 10:29. Consequently, the blood of the Savior, which was shed for them, cries out for vengeance against them; and this happens through the righteous judgment of God, which they bring upon themselves—a thought that should strike fear into everyone who claims the name of Christ. Indeed, "It is a terrifying thing to fall into the hands of the living God." (Heb. 10:31); for he is a living God, not a lifeless idol, incapable of punishing such contempt for his grace and mercy.



10. With this divine wrath and vengeance,
even their own consciences
[pg 024]
threaten them, as inevitably following
those who (though they know that it
was to atone for sin that the Son of
God died so ignominious a death) are
yet not careful to put away their
sins.

10. With this divine anger and vengeance, even their own consciences threaten them, as a natural consequence for those who, despite knowing that it was to make up for sin that the Son of God died such a shameful death, still don’t make the effort to turn away from their sins.  
[pg 024]



11. It was for this reason that, soon
after the death of Christ, repentance
was preached over all the world;
namely, both because he died “for
the sins of the whole world” (1 John
2:2); and because in all places of the
world men should repent. Acts 17:30.
Thus it is said, “God now commandeth
all men every where to repent,” and to
receive with a contrite, penitent, and
believing heart the sovereign medicine
purchased by the death of Christ, in
order that the grace of God be not
frustrated, but answer the end designed.

11. It was for this reason that, shortly after Christ's death, repentance was preached all around the world; namely, because he died “for the wrongdoings of everyone in the world” (1 John 2:2); and because everywhere in the world, people should repent. Acts 17:30. Thus, it is said, "God now commands all people everywhere to repent," and to accept with a humble, remorseful, and believing heart the ultimate remedy bought by Christ's death, so that God's grace is not wasted, but fulfills its intended purpose.




12. Remission of sins immediately
follows true repentance; but how shall
a man have his sins remitted when he
does not repent of them, nay, when he
still rejoices in them? Nothing surely
could be more preposterous than to
expect that sins should be pardoned
which a man has no design to renounce;
and nothing can be more absurd
than to seek consolation in the
sufferings of Christ, and yet continue
in the mire of sin which caused Christ's
death.

  
12. Forgiveness of sins comes right after genuine repentance; but how can someone have their sins forgiven if they don’t actually repent, or worse, if they still take pleasure in them? It’s completely unreasonable to think that sins would be forgiven when a person has no intention of giving them up; and it’s just as ridiculous to seek comfort in Christ’s suffering while still wallowing in the sins that led to His death.



13. But certain and obvious as these
truths are in themselves, there are
many that call themselves Christians
who never repented, and who yet will
presume to lay claim to a share in the
merits of Christ, and in the remission
of sins which he has purchased. They
have not ceased to indulge their accustomed
wrath, covetousness, pride,
malice, envy, hypocrisy, and unrighteousness,
but have rather become more
and more enslaved by them; and yet,
alas! they expect forgiveness of sin,
and presumptuously apply to themselves
the merits of Christ as a defence
against the impending judgment of
Almighty God. And though this is
one of the grossest and most palpable
of errors, yet they do not hesitate to
bestow upon it the specious name of
faith, by which they hope for salvation.
These are they that flatter themselves
to their own destruction; fondly
supposing that they are true Christians
because they have a speculative
knowledge of the Gospel, and because
they believe that Jesus died for their
sins. This, alas! is not faith, but fancy;
and thou art an unhappy, and most
awfully infatuated false Christian, if
thou canst suffer thyself to be deluded
in this manner! Never did the Word
of God teach such a doctrine; but the
unvarying language of the inspired
writers is: “If thou earnestly desirest
the pardon of thy sins, repent of them,
and firmly resolve to give up the practice
of them; and thus, grieving from
thy heart that thou hast so greatly
offended God, and determining to lead
a new life, believe on Jesus Christ, the
great propitiation for the sins of the
whole world.”

13. While these truths are clear and obvious on their own, there are many who call themselves Christians but have never truly repented. They still presume to claim a share in the merits of Christ and the forgiveness of sins that he has secured. They haven't stopped indulging their usual anger, greed, pride, malice, envy, hypocrisy, and wrongdoing; in fact, they've become even more enslaved by these vices. Yet, tragically, they expect to be forgiven and arrogantly apply Christ's merits as a shield against the coming judgment of God. Although this belief is one of the most blatant and obvious errors, they don’t hesitate to label it as belief, hoping for salvation. These individuals deceive themselves to their own ruin, naively thinking they are true Christians simply because they have a theoretical understanding of the Gospel and believe that Jesus died for their sins. Sadly, this is not faith, but rather fancy; and you are an unfortunate, and profoundly misguided fake Christian if you allow yourself to be tricked in this way! The Word of God has never taught such a doctrine; instead, the consistent message from the inspired writers is: “If you really want to be forgiven for your sins, repent and make a strong commitment to stop doing them. Feel genuine sadness for having offended God and commit to living a new life. Believe in Jesus Christ, the ultimate sacrifice for the sins of the whole world.”



14. But how should that man feel
sorrow for his sins, who will not be induced
to quit them? and how should
he quit them, while he remains unconcerned
about committing them?
Christ, and all his apostles and prophets,
unite in teaching thee, O man!
that thou must die to the world and
to thy sins; die to thy pride, thy covetousness,
thy lust, and thy wrath;
and that thou must return to the Lord
with all thy heart, and implore his
gracious pardon. And this being sincerely
done, thou art absolved, and
thy sins are forgiven. Then, the heavenly
physician looks upon thee graciously;
for he is come to revive those
[pg 025]
that are of a contrite spirit, and to
bind up the broken in heart. Ps. 147:3.
But if thou seekest for some other
way to be saved, than that which is
here pointed out, then Christ will
profit thee nothing, and the boasting
of thy faith is altogether vain. For
true faith renews him who possesses
it; it mortifies sin, and raises the soul,
with Christ, into a new life; for such
a man lives, by faith in Christ, in his
love, his humility, his meekness, and
his patience. It is thus, O man! that
Jesus becomes unto thee the way of
life, and thus thou becomest in him a
“new creature.” But if thou continuest
to commit thy favorite sins, and remainest
unwilling to die to the corrupt
bent of “the old man” (Rom. 6:6;
Eph. 4:22), how wilt thou pretend to
be a new creature? How is it possible
for thee to belong to Christ, when
thou dost not “crucify the flesh, with
its affections and lusts?” Gal. 5:24.

14. But how can someone truly feel sorrow for their sins if they're not willing to give them up? And how can they let go of those sins while remaining indifferent to committing them? Christ and all his apostles and prophets teach you, O man! that you must die to the world and to your sins; die to your pride, your greed, your lust, and your anger; and that you must return to the Lord with all your heart and ask for his gracious forgiveness. When this is done sincerely, you are absolved, and your sins are forgiven. Then, the heavenly doctor will look upon you kindly; for he has come to heal those who have a broken spirit and to mend the brokenhearted. Ps. 147:3. But if you're looking for another way to be saved, other than the one pointed out here, then Christ will do you no good, and your faith is completely pointless. For true faith transforms those who possess it; it kills sin and raises the soul, with Christ, into a new life; for such a person lives in faith in Christ, in his love, his humility, his gentleness, and his patience. This is how, O man! Jesus becomes the way of life for you, and this is how you become in him a “new species.” But if you continue to indulge in your favorite sins and refuse to let go of the corrupt nature of “the elderly man” (Rom. 6:6; Eph. 4:22), how can you claim to be a new creature? How can you belong to Christ if you do not "crucify the flesh, along with its passions and desires?" Gal. 5:24.



15. Even if thou shouldst listen to
ten sermons in one day, shouldst confess
thy sins every month, and receive
the Lord's Supper, thou wouldst derive
no benefit from such exercises,
nor obtain the remission of sins; the
reason is, that thou hast not a penitent,
contrite, and believing heart,
which can be reached by the healing
influences of the medicine. The Word
of God and the Sacraments are, indeed,
salutary remedies; but they are such
to those alone who unfeignedly repent
and believe. What would it profit, to
anoint a stone with costly ointment?
What harvest shalt thou reap, if thou
sowest among briers and thorns? First
pull up the thorns and thistles that
choke the good seed, and, then, thou
mayest reasonably expect the precious
fruit. Luke 8:7. And, in fine, Christ
will never profit thee at all, if thou continuest
to love sin rather than Him.
The birth of the Saviour is of no advantage
to a man whose aim it is not
to be born with him; nor shall his
death avail for any, who are not disposed
to die to sin, and to mortify the
deeds of the flesh. Rom. 6:11. So,
the resurrection of Christ will benefit
none who will not rise from sin, and
live unto righteousness; nor will his
ascension prove a blessing to any who
refuse to ascend with him, and to have
their conversation in heaven.

15. Even if you listen to ten sermons in one day, confess your sins every month, and take the Lord's Supper, you won’t gain any benefit from these practices, nor receive forgiveness for your sins. The reason is that you don’t have a repentant, contrite, and believing heart, which can be touched by the healing power of this remedy. The Word of God and the Sacraments are indeed helpful means; but they only work for those who genuinely repent and believe. What good would it do to anoint a stone with expensive oil? What harvest will you reap if you sow among thorns and briars? First, pull out the thorns and weeds that choke the good seed, and then you can reasonably expect a good yield. Luke 8:7. In summary, Christ will never help you at all if you continue to love sin more than Him. The birth of the Savior is of no use to a person who does not aim to be born with Him; nor will His death be of any benefit to those who aren’t willing to pass away to sin and put away the deeds of the flesh. Rom. 6:11. Likewise, the revival of Christ will not help anyone who will not rise from sin and live for righteousness; nor will His rise be a blessing to anyone who refuses to climb with Him and set their minds on heavenly things.




16. But when, on the contrary, a
man, like the Prodigal Son, truly returns
to his offended father, deploring,
hating, and forsaking his sins;
when he earnestly seeks forgiveness,
and, with the eye of faith, beholds
Christ and his bleeding wounds, as
the Israelites beheld the serpent of
brass, and lived (Numb. 21:9); when,
at last, under a real sense of guilt, he
cries out with the penitent publican,
“God be merciful to me a sinner”
(Luke 18:13); then, then, the pardon
is granted, the absolution is sealed,
however great and many the sins be
which he has committed against his
God.

  
16. But when, on the other hand, a man, like the Prodigal Son, genuinely returns to his angry father, regretting, hating, and turning away from his sins; when he truly seeks forgiveness and, with the eye of faith, sees Christ and his bleeding wounds, just as the Israelites saw the bronze serpent and lived (Numb. 21:9); when, finally, in a real sense of guilt, he cries out with the repentant tax collector, "God, please have mercy on me, a sinner." (Luke 18:13); then, then, forgiveness is granted, the absolution is confirmed, no matter how many or how serious the sins he has committed against his God.




17. Such is the efficacy of the redemption
which the blood of Christ
has effected, and of so extensive a nature
is his merit, that it is fully imputed,
through faith, to every penitent
soul. Thus is brought to pass the
scripture, “He giveth repentance and
forgiveness of sins” (Acts 5:31); that
is, he pardons the repentant sinner
freely and wholly, for Christ's sake.
For it is a pleasure with God to exercise
mercy, and to forgive a sinner.
“My bowels are troubled for him; I
will surely have mercy upon him, saith
the Lord.” Jer. 31:20; Hosea 11:8.
Then it is, that the death of Christ is
rendered truly effectual; and then it
is, that the angels of God rejoice in
[pg 026]
heaven (Luke 15:7), because the blood
of Christ was not shed in vain for the
poor sinner for whom He had died.
1 Cor. 8:11.

  
17. The power of redemption that comes from the blood of Christ is so effective and far-reaching that it is fully credited, through faith, to every penitent soul. This fulfills the scripture, "He offers repentance and forgiveness for sins." (Acts 5:31); meaning he freely and completely pardons the repentant sinner for Christ's sake. It brings God joy to show mercy and forgive a sinner. "My heart is heavy for him; I will definitely show him mercy, says the Lord." Jer. 31:20; Hosea 11:8. This is when the death of Christ becomes truly effective; and this is when the angels of God rejoice in [pg 026] heaven (Luke 15:7), because the blood of Christ was not shed in vain for the poor sinner for whom He died. 1 Cor. 8:11.








 Chapter 9.


 The unchristian behavior of many people today is a reason for the rejection of Christ and genuine faith.



Having a semblance of spirituality, but rejecting its true power.—2.Tim.3:5.




Every one calls himself by the
Christian name, even though he
do not perform the least part of what
he thereby professes; and, by this
means, the Saviour is denied, contemned,
blasphemed, scourged, crucified,
and, as it were, cast out of the
sight of men, as dead. The Apostle
expressly declares, that some persons
“crucify the Son of God afresh.”
Heb. 6:6.

  
Everyone calls themselves by the Christian name, even though they don't do the smallest part of what that name claims; and, because of this, the Savior is denied, scorned, blasphemed, whipped, crucified, and, in a sense, cast out of people's view, as if dead. The Apostle clearly states that some people  
“re-crucify the Son of God.”  
Heb. 6:6.



2. Would to God that Christ were
not, even in our days, crucified again
and again among those who call themselves
after his name, and honor him
with their lips; and yet, by their anti-christian
lives and actions, utterly reject
and deny him. His most holy,
humble, and exemplary life is, at this
day, to be found among but few; and
wherever there is not the life of Christ,
there Christ is not himself, however
loudly the faith and the doctrine may
be commended. For the Christian
faith without a Christian life is a tree
without fruit. True faith works by
love (Gal. 5:6); and wherever it is
found, there Christ dwells, with all
his divine graces and virtues. Eph.
3:17.

2. I wish to God that Christ were not, even in ours times, crucified over and over again among those who identify as his followers and honor him with their words; yet, through their anti-Christian lives and actions, completely reject and deny him. His most holy, humble, and exemplary life is, today, found among very few; and wherever there is not the life of Christ, there Christ is not present, no matter how loudly the faith and the doctrine are praised. For the Christian faith without a Christian life is like a tree without fruit. True faith expresses itself through love (Gal. 5:6); and wherever it exists, there Christ resides, along with all his divine graces and virtues. Eph. 3:17.



3. But when these are not expressed
in the lives of those who profess his
doctrine, there Christ himself is rooted
up and denied; for it is only where
true faith exists that Christ dwells.

3. But when these aren't evident in the lives of those who claim to follow his teachings, there Christ himself is uprooted and denied; for it is only where true faith is present that Christ resides.



4. Now Christ hath said, “Whosoever
shall deny me before men, him
will I also deny before my Father and
the angels.” Matt. 10:33; Luke 12:9.
This denial of Christ is not only made
in words (as by those who renounce
Christ and Christianity), but it is also
done when, by our lives and actions,
we wilfully sin against the Saviour
and resist the Holy Ghost. St. Paul
speaks of some who “profess that they
know God, but in works deny him” (Tit.
1:16); and it is certain that Christ
is no less denied by a wicked and satanic
life, than he is by a verbal abjuration.
It is with hypocrisy and
an empty profession of the faith as it
is with open wickedness; and this is
strikingly illustrated by our Lord's
parable of the two sons, who were
commanded by their father to go and
work in his vineyard. The one (openly
denying) said, “I will not;” while the
other (professing obedience) said, “I
go, sir,” and went not. Matt. 21:28-30.

4. Now Christ has said, "Anyone who denies me in front of others, I will also deny in front of my Father and the angels." Matt. 10:33; Luke 12:9. This denial of Christ isn't just through words (like those who reject Christ and Christianity), but it's also shown when we willfully sin against the Savior and resist the Holy Spirit through our lives and actions. St. Paul talks about some who “say they know God, but show otherwise through their actions” (Tit. 1:16); and it's clear that Christ is as much denied by a sinful and corrupt life as he is by a verbal rejection. Hypocrisy and a hollow profession of faith are just as serious as open wickedness; this is powerfully illustrated by our Lord's parable of the two sons, who were told by their father to go work in his vineyard. One (openly denying) said, "I won't;" while the other (declaring obedience) said, "I'm leaving, sir." but did not go. Matt. 21:28-30.



5. This is a forcible representation
of those Christians who make religion
to consist in empty profession without
obedience. They will cry “Yea, yea,”
and “Lord, Lord!” (Matt. 7:21), and
yet are worse than others, because
they pretend to be children of the
Father, and yet do not, in any respect,
obey his will. Their character
[pg 027]
is thus given by St. Paul: “Having a
form of godliness, but denying the
power thereof.” 2 Tim. 3:5. Now,
what is it to deny the power of godliness
but to deny Christ himself, and
to shake off allegiance to him, and
thus to act the part of a heathen
under the mask and name of a Christian?
These are “the children of unbelief
or disobedience,” in whom the
spirit, not of Christ, but of this world,
worketh. Eph. 2:2. They, therefore,
who usurp a Christian's name, and yet
do not a Christian's work, shall be denied,
in their turn, by the Saviour
when he shall pronounce the sentence:
“I never knew you: depart from me,
ye that work iniquity.” Matt. 7:23.

5. This is a strong representation of those Christians who think being religious is just about empty words without any real obedience. They shout “Yes, yes,” and “Lord, Lord!” (Matt. 7:21), yet they are worse than others because they pretend to be children of the Father but fail to obey His will in any way. St. Paul's description of their character is: “Having a form of godliness, but denying the power thereof.” 2 Tim. 3:5. To deny the power of godliness is essentially to deny Christ himself and to reject loyalty to Him, playing the role of a heathen while claiming to be a Christian. These are “the children of unbelief or disobedience,” in whom the spirit, not of Christ, but *of this world*, works. Eph. 2:2. Therefore, those who take on a Christian name but do not perform a Christian's duties will be denied by the Savior when He declares: “I never knew you: depart from me, ye that work iniquity.” Matt. 7:23.








 Chapter X.


 The children of the world are against Christ, and as a result, both their lives and their Christianity are equally false.



Anyone who is not on my side is against me.Understood. Please provide the text you would like modernized.Matt.12:30 PM.




If the conduct of the generality of
men in the present age be examined
by the standard of life and doctrine
left us by Christ, we must soon
come to the conclusion that it is
wholly unchristian, and totally repugnant
to his example. The lives of
men in our day are, in too many cases,
made up of insatiable avarice, sordid
and self-seeking manners, worldly-mindedness,
worldly cares, the lust
of the flesh, the lust of the eye, and
the pride of life; disobedience, wrath,
strife, hatred, malice, contentions, and
a violent thirst after human applause,
pomps, and dignities. Add to these
the jealousies, the revenge, the secret
feuds and envyings, the unforgiving
spirit, the injustice and hypocrisy, the
frauds and calumnies, the lies and perjuries,
together with all the impurity
and unrighteousness with which the
world so exceedingly abounds. In
short, the whole life of the children
of this generation consists of the love
of the world, self-love, self-honor, and
self-seeking.

  
If we examine how most people act today based on the life and teachings that Christ left us, we quickly realize that it's completely unethical and totally contrary to his example. Many people's lives today are often filled with endless greed, selfish and self-centered behavior, a focus on material things, worldly concerns, the desire for physical pleasures, visual temptations, and a desire for status. We see disobedience, anger, conflict, hatred, malice, arguments, and a desperate craving for human approval, wealth, and prestige. On top of that, there are jealousy, revenge, hidden rivalries and envy, an unforgiving attitude, injustice and hypocrisy, deceit and slander, lies and perjury, along with all the impurity and wrongdoing that is so prevalent in the world. In short, the lives of the children of this generation revolve around love of the world, self-interest, self-respect, and self-serving behavior.




2. To all this the life of Christ is
entirely opposed; it can have no sort
of communion with it. His life is
nothing else but pure and sincere love
to God and men. It is composed of
humanity and kindness, of meekness
and patience, of humility and obedience
even unto death, of mercy and
righteousness, of truth and simplicity,
of purity and holiness, of contempt of
the world, its honors, wealth, and
pleasures; of self-denial; of the cross,
tribulations, and afflictions; of fervent
desires after the kingdom of God, and
after the fulfilment of the divine will.
This is the life of Christ, to which the
false Christianity of the present age is
so greatly opposed.

  
2. Everything about Christ's life stands in complete contrast to this; it has no connection to it whatsoever. His life is all about genuine love for God and others. It consists of compassion and kindness, humility and patience, obedience even in the face of death, as well as mercy and fairness, truth and straightforwardness, purity and holiness, disregard for worldly honors, wealth, and pleasures; it embodies self-denial, the cross, struggles, and hardships; it is filled with passionate desires for the kingdom of God and the fulfillment of divine will. This is Christ's life, which is greatly at odds with the false version of Christianity prevalent today.




3. If, then, it be the truth that he
who is not with Christ is accounted as
one that is against him; and he that
standeth not in the will of God, as he
that withstandeth it (and we know that
this is the meaning of the language of
our Lord himself), it is most evident
that the generality of those who make
a public profession of the Christian
[pg 028]
faith, not being with Christ, must be
against him. They have no communion
with him, but are contrary to
him; they are not led by a Christian,
but by an antichristian spirit. Scarcely
any, indeed, are to be found who are
of one soul, one will, one mind, and
one spirit with him; and yet only
these can be Christ's, or be accounted
his disciples. It is in reference to the
latter that the apostle speaks when he
says, they have “the mind of Christ”
(1 Cor. 2:16); and, in another place,
“Let this mind be in you which was
also in Christ Jesus.” Phil. 2:5. The
children of the world have not this
mind, and it is hence certain that they
are not with but against Christ. Now
whatever any man's profession and
doctrine be, he who is thus against
Christ in his life and actions, is most
undoubtedly an antichrist. 1 John
2:18.


3. If it's true that anyone who is not with Christ is considered as being against him; and that anyone who does not stand in the will of God is like someone who resists it (which we know is what our Lord meant), it’s clear that most of those who publicly profess the Christian [pg 028] faith, being not with Christ, must be against him. They have no connection with him and are in opposition to him; they are not guided by a Christian spirit, but by an antichristian one. Hardly anyone can be found who shares one soul, one will, one mind, and one spirit with him; and only these can truly be called Christ’s or counted as his disciples. This is what the apostle refers to when he says they have “the mindset of Christ” (1 Cor. 2:16); and in another place, “Have the same mindset that Christ Jesus had.” Phil. 2:5. The children of the world do not have this mindset, making it clear that they are not with but against Christ. So, regardless of a person's profession and beliefs, anyone who lives and acts in a way that is against Christ is undoubtedly an antichrist. 1 John 2:18.



4. Where, alas! shall we now find
true Christians, in the midst of so
many unchristian disorders that universally
abound? How justly may they be
termed “a little flock!” (Luke 12:32)
as they were called by our Lord himself.
How justly has the prophet
Isaiah compared the church to a solitary
cottage in a vineyard, and to a
wasted city! Isa. 1:8. “Woe is me!”
exclaims Micah, “I am as when they
have gathered the summer fruits, as
the grape-gleanings of the vintage:
there is no cluster to eat: my soul
desires the first ripe fruit. The good
man is perished out of the earth; and
there is none upright among men.”
Micah 7:1, 2. See also Ps. 74:19;
102:7.

4. Where, unfortunately, can we now find true Christians in the midst of so many un-Christian disorders that are everywhere? How rightly can they be called “a small group!” (Luke 12:32) as our Lord referred to them. How accurately has the prophet Isaiah compared the church to a lonely cottage in a vineyard and to a ruined city! Isa. 1:8. “Poor me!” cries Micah, "I feel like someone who has picked summer fruits, like the leftover grapes from the harvest: there’s no bunch to eat; my soul yearns for the first ripe fruit. The good person has disappeared from the earth; and there’s no one honest among people." Micah 7:1, 2. See also Ps. 74:19; 102:7.



5. God alone knows where and who
these are: but be they where and who
they may, assuredly Christ is with
them, yea, in them, “alway, even
unto the end of the world.” Matt. 28:20.
Nor will he ever leave them without
sufficient succor; “I will not
leave you comfortless,” he says; “I
will come unto you.” John 14:18.
For he knoweth them that are his,
and those whom he is said to know, he
watches over with never-ceasing and
distinguishing care. “The foundation
of God standeth sure, having this
seal, The Lord knoweth them that are
his.” But who are his? The answer
is immediately annexed: “Let every
one that nameth the name of Christ
depart from iniquity.” 2 Tim. 2:19.
But let those who are not disposed to
obey this injunction, assume some
other name that shall better accord
with their conduct; and let them not
name His name, until they conform
to His life by a living faith.

5. Only God knows where and who these people are, but wherever they may be, it's certain that Christ is with them, even within them, "always, even until the end of time." Matt. 28:20. He will never leave them without the support they need; “I won't leave you without comfort,” he says; “I will come to you.” John 14:18. For He knows who belongs to Him, and those He is said to know are cared for with constant and unique attention. "The foundation of God is solid, marked by this seal: The Lord knows who belongs to Him." But who are His? The answer follows: "Everyone who calls themselves a follower of Christ should turn away from wrongdoing." 2 Tim. 2:19. However, those who are not willing to follow this directive should take up another name that fits their behavior better; let them not use His name until they align with His life through genuine faith.



[pg 029]





 Chapter 11.


 Demonstrating that he does not genuinely repent, is not a Christian, and is not a child of God, who does not, in __A_TAG_PLACEHOLDER_0__,His Life and Behavior, Follow Christ;  
Also, The New Birth and the Yoke of Christ.



Christ also suffered for us, providing an example for us to follow in his footsteps.—1Pet.2:21.




God has appointed our Lord Jesus
Christ to be our prophet or
teacher; and, by a voice from heaven,
has commanded us to hear him; saying,
“This is my beloved Son, in
whom I am well pleased: hear ye
him.” Matt. 17:5. This office was
most faithfully executed by the Son
of God, not only in words, but (as became
a teacher engaged in so sacred
a function) by a most holy and unblemished
life. In allusion to this,
St. Luke thus prefaces his account
of the Acts of the Apostles: “The
former treatise have I made, O Theophilus,
of all that Jesus began both
to do and teach, etc.”; where, it is to
be remarked, that he places doing before
teaching; intimating that these
ought never to be separated. It certainly
is the duty of every true
teacher, first, to practise himself the
duties which he purposes to teach
others. Such a teacher was our Lord
Jesus; and his conduct is the pattern
of teaching, and the book of life which
we ought to study.

  
God has appointed our Lord Jesus Christ to be our prophet and teacher, and from heaven, He has commanded us to listen to Him, saying,  
“This is my beloved Son, with whom I am very pleased: listen to him.” Matt. 17:5. This role was carried out faithfully by the Son of God, not just in words, but (as is fitting for a teacher engaged in such a sacred task) through a holy and faultless life. Referring to this, St. Luke introduces his account of the Acts of the Apostles like this: "I previously wrote, O Theophilus, about everything that Jesus started to do and teach, etc."; note that he places doing before education, suggesting that these should never be separated. It is certainly the duty of every genuine teacher to first practice the duties they intend to teach others. Our Lord Jesus was such a teacher; His actions are the model for teaching and the book of life that we should study.




2. It was for this cause, that the
Son of God became man, and conversed
with men upon earth, that he
might give us a visible example of an
innocent, perfect, and divine life; and
that we might follow him as a light
that shineth in darkness, to lead us
in the way in which we should go.
Hence he calls himself “the light of
the world;” and promises that “he
who followeth him shall not walk in
darkness, but shall have the light of
life.” John 8:12.

  
2. It was for this reason that the Son of God became human and interacted with people on earth, so he could show us a visible example of an innocent, perfect, and divine life; and that we might follow him as a light shining in darkness to lead us in the right direction. Therefore, he calls himself “the light of the world” and promises that "Those who follow him won’t walk in darkness, but will have the light of life." John 8:12.




3. Hence it clearly appears, that
they who refuse to follow Christ in his
life, and to tread by faith in his steps,
remain in darkness, and are not in the
way to obtain “the light of life.” But
what is this darkness? It is an impenitent
and depraved life, called by the
apostle “works of darkness,” which
are to be cast off, that so we may put
on “the armor of light” (Rom. 13:12);
and in genuine repentance both these
duties are comprised.

  
3. It’s clear that those who refuse to follow Christ in his life and don’t walk by faith in his footsteps remain in darkness and aren’t on the path to receiving "the light of life." But what is this darkness? It’s a life that is unrepentant and corrupt, referred to by the apostle as “deeds of darkness,” which need to be discarded so that we can put on "the armor of light" (Rom. 13:12); and genuine repentance includes both these actions.




4. It has been abundantly proved
above, that godly sorrow and true
faith thoroughly change a man; that
they crucify the flesh, effect an entire
transformation in the soul, and beget,
through the Holy Ghost, a new life.
Lest, however, this should be a mere
theoretical knowledge, devoid of life
and practice, God has been pleased to
set before us his own Son, not only as
a ransom and a Mediator, but also as
a mirror of perfect godliness, and as a
most finished pattern of the new man,
who is regenerated after the image
of God. In him, the fleshly Adam,
the corrupt nature, never reigned; but
the blessed God alone. Him it hath
pleased God to set forth before our
[pg 030]
eyes, that, contemplating him and his
righteous life, we might be daily more
and more renewed after his image.
Let us explain this point more fully.

  
4. It has been clearly established above that godly sorrow and true faith completely change a person; they crucify the flesh, bring about a total transformation in the soul, and create, through the Holy Spirit, a new life. However, to prevent this from being just theoretical knowledge without substance or action, God has graciously presented His own Son to us, not only as a ransom and a Mediator but also as a mirror of perfect godliness and a complete model of the new person, who is born again in the image of God. In Him, the earthly Adam and corrupt nature never ruled; only the blessed God did. It has pleased God to present Him before our [pg 030] eyes so that by contemplating Him and His righteous life, we might be increasingly transformed into His image every day. Let's explain this point in more detail.




5. Sad experience teaches us continually,
that our whole nature, body
and soul, is polluted with every kind
of sin, vice, and corruption. These
are the works of the devil appearing
in the carnal man; and it is principally
in the depraved and perverted will,
that these diabolical operations are
most visibly discerned. For the depraved
will is the root of all sin: if
that were removed, there would be sin
no more. With regard to the power
and natural bias of this will, it consists
chiefly in turning man away from God
and from His will. Now, whatever departs
from that Being who is the sovereign
and supreme Good, cannot but
be in itself evil; for it partakes of the
nature of the supreme evil, and is a
violation of the original constitution
of our nature, as derived from God
himself. It was this turning away from
God that produced the fall both of
Satan and of man; whence sin entered
into the world, and has, by fleshly generation,
passed upon all men.

  
5. Harsh experiences keep reminding us that our entire being, body and soul, is stained by all kinds of sin, vice, and corruption. These are the actions of the devil showing up in the sinful human. It's mainly in the twisted and corrupted gonna that we can see these evil actions most clearly. The corrupt will is the source of all sin: if it were gone, there would be no sin left. As for the power and natural tendency of this will, it mainly involves turning people away from God and from His will. Anything that strays from the Being who is the ultimate and highest Good must inherently be evil; it shares in the essence of ultimate evil and goes against the original design of our nature as it comes from God himself. It was this looking away from God that caused the downfall of both Satan and humanity, leading to sin entering the world, which, through physical generation, has affected all people.



6. The nature of man is then inoculated
with the nature of the devil himself,
and his will tainted with satanical
wickedness, as with deadly poison.
Hence Christ called the Pharisees
“children of the devil” (John 8:44);
and even to one of his own disciples
gave the name of Satan (John 6:70);
intimating as though the covetousness,
lying, pride, and evil concupiscence,
by which the nature of all men is defiled,
were Satan himself.

6. Human nature is then infected with the nature of the devil, and people's will is poisoned with wickedness, like a deadly toxin. That's why Christ referred to the Pharisees as “children of the devil” (John 8:44); and even called one of his own disciples Satan (John 6:70); suggesting that the greed, deceit, pride, and sinful desires that corrupt all human beings are essentially tied to Satan himself.



7. Hence it may, with all propriety,
be affirmed, that they who lead a life
void of repentance, a life of pride,
avarice, lust, and envy, live in the
devil, and partake of his nature. Such
persons may assume the garb of honesty;
they may veil their real characters
under a fair show of morality and
correct deportment; yet, inwardly, according
to the saying of Christ to the
Jews, they are, nevertheless, devils.
John 8:44. Such a declaration is
dreadful to be made; but the truth of
it is confirmed, both by the Word of
God and by continual experience.

7. Therefore, it can be rightly said that those who live without repentance, embracing pride, greed, lust, and envy, are living in the spirit of the devil and share in his nature. These people might put on a facade of honesty; they may hide their true selves behind a false appearance of morality and proper behavior; yet, deep down, as Jesus told the Jews, they are still devils. John 8:44. Such a statement is horrifying to make, but its truth is backed by both the Word of God and ongoing experience.



8. Our nature, as fallen creatures,
being thus miserably depraved, thus
desperately perverted, and vitiated in
all its springs; there is an absolute
necessity that it should be purified
and renewed. There must be a total
renovation of the soul, in all its powers
and all its faculties. But how shall
this be effected? We answer: As the
chief evil has made a breach upon our
nature, and has infused poison into its
very springs; so must the chief Good
revisit and renew our nature, that it
may be assimilated to itself. That
which the supreme evil has so radically
corrupted, can be corrected only
by a thorough and vital penetration of
the supreme Good, even of God himself;
and, therefore, it was necessary
that the Word should be made flesh.

8. Our nature, as flawed beings, is incredibly corrupted and completely twisted, affecting all aspects of our being. It is essential that we are purified and refreshed. There must be a full renovation of the soul in all its powers and faculties. But how will this happen? We answer: Just as the main villain has damaged our nature and poisoned its core, the Good chief must come back and renew our nature so that it can become like itself. That which the supreme evil has so deeply corrupted can only be restored through a complete and vital penetration of the supreme Good, which is God himself; therefore, it was essential for the Word to be made flesh.




9. The Son of God truly became
man, not for his own sake, but for our
sakes; that, by reconciling us to God
by himself, he might make us partakers
of the sovereign good, having
cleansed and sanctified us, to that
end; for whatever is to be sanctified,
must be sanctified by God and with
God. And as God is in Christ, so
ought we to be united to him by faith,
that we may live in God, and God in
us; we in Christ, and Christ in us
(2 Cor. 5:19, 21); that the will of
God be in us, and we in the will of
God, being made the righteousness of
God in Christ. 2 Cor. 5:21. This is
the only way in which Christ administers
[pg 031]
medicine to our corrupt nature;
and the more powerfully he influences
man, the more thoroughly will human
nature be purified.

  
9. The Son of God truly became human, not for his own benefit, but for ours; so that by reconciling us to God through himself, he could allow us to share in the ultimate good, having cleansed and sanctified us for that purpose. For anything that is to be sanctified must be done so by God and with God. And just as God is in Christ, we should be united with him by faith, so that we may live in God and God in us; we in Christ, and Christ in us (2 Cor. 5:19, 21); so that the will of God is in us, and we are in the will of God, being made the righteousness of God in Christ. 2 Cor. 5:21. This is the only way that Christ provides healing for our broken nature; and the more powerfully he acts on us, the more completely human nature will be purified.  
[pg 031]




10. Oh! how blessed is the man in
whom Christ does all and is all; whose
will, thoughts, mind, and words, are
the will, thoughts, mind, and words of
Christ! It was thus the apostle said,
“We have the mind of Christ.” 1 Cor.
2:16. And so indeed it must be with
the believer; because the life of Christ
is the new life, yea, the new man in
him; and whoever lives in Christ after
the Spirit, hath really put on the new
man, and all the graces with which he
is adorned. His meekness and obedience
are the meekness and obedience
of Christ; his patience and humility
are the patience and humility of
Christ; and his life itself is the life
of Christ, by whom and in whom he
lives. This is the “new creature”
which is created after God (2 Cor. 5:17);
and that life of Christ in us, of
which St. Paul experimentally says,
“I live, yet not I, but Christ liveth in
me.” Gal. 2:20. This is to follow
Christ truly. This is to walk in the
light of his life, and to bring forth
“fruits meet for repentance;” for, by
this means, the “old man” is destroyed,
the carnal life gradually declines,
and the new and divine life is
established in the soul. He who has
this life is not a nominal, but a real
Christian; a Christian not in word
and in appearance only, but in deed
and in truth. He is a true child of
God, begotten of Him, and quickened
and renewed by faith after the image
of Jesus Christ.

  
10. Oh! how blessed is the person in whom Christ does everything and is everything; whose will, thoughts, mind, and words reflect the will, thoughts, mind, and words of Christ! The apostle said, "We have the mindset of Christ." 1 Cor. 2:16. And it must indeed be this way for the believer, because the life of Christ is the new life, yes, the new person within them; and whoever lives in Christ by the Spirit has truly put on the new person, along with all the grace that adorns them. Their meekness and obedience are the meekness and obedience of Christ; their patience and humility are the patience and humility of Christ; and their very life is the life of Christ, by whom and in whom they live. This is the “new being” created in the image of God (2 Cor. 5:17); and that life of Christ within us, which St. Paul expresses experientially when he says, "I live, but it's not really me; it’s Christ who lives in me." Gal. 2:20. This is what it means to truly follow Christ. This is walking in the light of His life and producing “fruits of repentance;” for through this way, the “elderly man” is destroyed, the carnal life gradually fades, and the new and divine life is established in the soul. Whoever has this life is not a token, but a genuine Christian; a Christian not just in name and appearance, but in action and truth. They are a true child of God, born of Him, and renewed through faith in the image of Jesus Christ.




11. Although we cannot attain to a
state of perfection, while encompassed
with so many infirmities that obstruct
our progress in the divine life, we
ought not, therefore, to be discouraged,
but rather to be inspired with more
fervor in seeking after a consummation
so much to be desired. We ought
ardently to wish and pray, to endeavor
and study, that the kingdom of Christ
be established within us, and the kingdom
of Satan destroyed. 1 John 3:9;
Eph. 2:5. The object of our cares
and efforts, of our groans and prayers,
should be—how we may more and
more mortify the old man by daily
repentance. For, the more a man dies
to himself, the more Christ lives in
him; the more corruptions are removed
by the good Spirit of God, the more
divine grace possesses the heart. In
proportion as the flesh is crucified, the
spirit is quickened; as the works of
darkness are put off, the armor of light
from above is put on; and in the same
degree as the outward man perisheth,
the inward man is strengthened and
renewed. 2 Cor. 4:16; Col. 3:5. The
decrease of the carnal life, is the increase
of that which is spiritual and
divine. As the affections of the former,
self-love, ambition, wrath, covetousness,
and voluptuousness, are weakened
and subdued, so are opposite
affections of the spiritual life invigorated
and raised. The farther a man
departs from the world, from “the lust
of the flesh, the lust of the eyes, and
the pride of life” (1 John 2:16); the
more do God, Christ, and the Holy
Spirit enter into the heart and dwell
there. And, on the other hand, the
more nature, flesh, darkness, and the
world, reign in man; the less of grace,
light, the Holy Spirit, God, and Christ,
is there to be found in him.

  
11. Even though we can't reach a state of perfection while dealing with so many weaknesses that hinder our growth in the divine life, we shouldn't be discouraged. Instead, we should feel even more inspired to pursue a goal that is so worthwhile. We should earnestly wish and pray, and strive diligently, for the kingdom of Christ to be established within us and for the kingdom of Satan to be destroyed. 1 John 3:9; Eph. 2:5. The focus of our concerns and efforts, of our groans and prayers, should be on how we can increasingly put to death the old self through daily repentance. Because the more one dies to himself, the more Christ lives in him; the more impurities are removed by the good Spirit of God, the more divine grace fills the heart. As the flesh is crucified, the spirit is revived; as the works of darkness are cast off, the heavenly armor of light is put on; and as the outward man fades away, the internal man is strengthened and renewed. 2 Cor. 4:16; Col. 3:5. The decrease of the carnal life leads to an increase in what is spiritual and divine. As feelings like self-love, ambition, anger, greed, and indulgence are weakened and conquered, the opposing qualities of spiritual life are strengthened and elevated. The farther a person moves away from the world, from "the cravings of the body, the desires of the eyes, and the arrogance of life" (1 John 2:16), the more God, Christ, and the Holy Spirit enter and dwell in the heart. Conversely, the more that nature, flesh, darkness, and the world dominate a person, the less grace, light, the Holy Spirit, God, and Christ can be found within him.




12. This spiritual life is enmity to
the flesh, because the latter is hereby
restrained, subdued, and brought under
the yoke, and crucified with its “affections
and lusts.” In this, however,
consist the power, efficacy, and fruit
[pg 032]
of true repentance. The nature of
flesh and blood is to lead a lawless,
dissolute, and voluptuous life, unshackled
by restraint, and entirely agreeable
to its own will and humor. It is
this which it finds sweet, and in which
it rejoices. To the flesh and the “old
man,” the life of Christ is a most severe
cross, and an intolerable burden; but
to the new and spiritual man, “this
yoke is easy and this burden light”
(Matt. 11:30), and attended with divine
serenity and peace of mind. For
the true rest of the soul will be sought
for in vain, unless in faith in Christ;
in his meekness and humility, patience
and love. Here he hath himself promised,
“Ye shall find rest unto your
souls.” Yea, he that really loves the
Lord Jesus, will not deem it hard to
suffer even death for his sake, but account
it a joy and a happiness. Such
is the yoke of the Saviour, which we
are invited to take upon us, that we
may find “rest unto our souls.”

  
12. This spiritual life opposes the desires of the flesh because it keeps those desires in check, controls them, and puts them under discipline, even putting to death their "feelings and desires." In this struggle lies the power, effectiveness, and results [pg 032] of genuine repentance. The nature of flesh and blood is to pursue a life without law, indulgent, and pleasure-seeking, unrestricted by any limits, and entirely satisfying to its own wants and whims. This is what it finds enjoyable, and where it takes delight. For the flesh and the “elderly man,” the life of Christ is a heavy cross to bear and an unbearable load; but for the new and spiritual person, “this yoke is easy and this burden is light” (Matt. 11:30), bringing with it divine calm and peace of mind. True rest for the soul will be sought in vain unless it’s found in faith in Christ; in his gentleness and humility, patience and love. Here he himself has promised, “You will find rest for your souls.” Indeed, anyone who truly loves the Lord Jesus won’t consider it hard to endure even death for his sake, but will see it as a joy and blessing. Such is the yoke of the Savior, which we are invited to take upon ourselves, so that we may find "rest for our souls."




13. It is necessary, therefore, that
every one who is resolved to take upon
himself the yoke of Christ, and to imitate
His holy example, should, in the
first place, shake off the yoke of Satan,
and repress the carnal, selfish, and unruly
propensities of his fallen nature,
in order that the flesh may vex the
spirit no more. All must be subjugated
to the obedience of Christ, to
the wise and righteous discipline of
his law; that is, the will, understanding,
reason, and appetites, together
with the sensual desires of the old
Adam, that before reigned in the mortal
body, must henceforth yield a free
obedience to the government of the
Lord. Rom. 6:12.

  
13. It’s essential, then, that everyone who is determined to take on the yoke of Christ and follow His holy example must first break free from the yoke of Satan and control the selfish and unruly tendencies of their fallen nature, so that the flesh no longer troubles the spirit. Everything must be submitted to the obedience of Christ, to the wise and just discipline of His law; this means that the will, understanding, reason, and desires, along with the sensual urges of the old Adam that once ruled the mortal body, must now willingly submit to the Lord’s authority. Rom. 6:12.



14. True it is that the flesh is highly
gratified when honored, courted, and
praised, and when abounding in the
riches and pleasures of this life; but
the yoke of Christ, by which the flesh
is mortified and subdued, requires us
to prefer ignominy, contempt, and poverty,
to affluence and honor; to account
ourselves unworthy of these
things, and freely to give up all that
is great in the estimation of the world.
It is here that the humility and life of
Christ are most striking and apparent.
This is the “yoke” and this the “burden,”
which are easy and light to the
spirit; this is the law of love, the commandments
of which are not grievous
but delightful. 1 John 5:3. What was
the whole life of Christ but holy poverty,
extreme contempt, and severe
persecution? Is it not true that he
“came not to be ministered unto, but
to minister, and to give his life a ransom
for many”? Matt. 20:28.

14. It's true that the body feels really good when it's honored, sought after, and praised, especially when surrounded by the wealth and pleasures of this life. However, the yoke of Christ, which helps to subdue and control the flesh, asks us to choose shame, disrespect, and poverty over wealth and status; to see ourselves as unworthy of these things, and to willingly give up everything that the world considers great. This is where the humility and life of Christ are most evident. This is the “yoke” and this the "load," which are easy and light for the spirit; this is the law of love, whose commandments are not burdensome but a joy. 1 John 5:3. What was the entire life of Christ but holy poverty, extreme scorn, and harsh persecution? Isn't it true that he "came not to be served, but to serve, and to give his life as a payment for many"? Matt. 20:28.



15. It is the tendency of the natural
man to desire to excel others, and to
be thought of importance; but the
spiritual man loves the humility of
the Redeemer, and desires to be reputed
as nothing in this world. The
carnal man, that follows the propensities
of corrupt nature, and has never
learned of Christ's humility, meekness,
and love, deems it folly to live as
Jesus lived, and thinks those only are
wise who indulge their appetites in
security, and satiate themselves with
every object which they desire; and
when such a one most lives in the
devil, he is so blinded by ignorance
and darkness as to esteem his own
life the happiest that can be desired,
and to applaud himself in his own
folly. And hence it is that these deluded
wretches, following the false
light of carnal wisdom, are not only
deceived themselves, but are the means
of involving others in the same ruin.
They, on the contrary, whose minds
have been enlightened by the true
and eternal light, are struck with
[pg 033]
horror and surprise whenever they
cast their eyes upon the pomps and
vanities of this world, upon the ambition
and pride, the wrath and revenge,
the intemperance and voluptuousness,
and the other fruits of the
carnal life which universally abound.
Their language is: “Alas! how far removed
is all this from Christ! How
far from true repentance and the
knowledge of Jesus is the man that
acts thus! How far from the nature
and disposition of a child of God!
Alas! he is still dead in sins, and a
slave of the devil.” That man, therefore,
who does not imitate the life of
Christ, is an entire stranger to true
repentance; he is not a Christian, nor
a child of God; nay, he is wholly ignorant
of Jesus Christ; for he who
desires to know Christ savingly, both
as the Saviour of the world and as the
great exemplar of life, must know him
to be pure meekness, gentleness, and
love, and to be wholly composed of
patience and humility. This living
ensample of goodness and piety which
the Lord hath set before him, he must
carry in his heart, and must labor to
be transformed into its image. The
virtues that resided in Christ he must
have within himself; and if he would
ever effectually know him, he must
love and admire them in his inward
soul. As a plant discovers its nature
by the fragrance which it diffuses
around, so the knowledge of Christ
discovers itself by the sweet and sacred
odors which proceed from it.
Then is acquired an experimental
knowledge of the life, power, rest, and
consolation which flow from the Saviour;
which circulate through all the
faculties of the soul, and quicken them
by a kind of spiritual sweetness. Thus
is man made to “taste how good the
Lord is” (Ps. 34:8); thus is the truth
known, and the supreme and eternal
good apprehended and enjoyed. And
thus is it certainly ascertained that the
life of Christ is infinitely superior to
every other life in goodness and sweetness,
in dignity and in peace; yea, that
it resembles life eternal itself, being indeed
the foretaste of such a life upon
earth.

15. It's natural for people to want to stand out and be seen as important, but those who are spiritually minded appreciate the humility of the Redeemer and wish to be seen as nothing in this world. The person driven by their base desires, who hasn’t learned from Christ’s humility, gentleness, and love, thinks it’s foolish to live as Jesus did. They believe only those who indulge their desires and satisfy their appetites are truly wise. When such a person is deeply entrenched in their sins, they are so blinded by ignorance that they consider their life the happiest possible and take pride in their foolishness. This is why these misled individuals, following the false guidance of worldly wisdom, are not just deceived themselves but also lead others into the same downfall. On the other hand, those whose minds have been enlightened by true and eternal light are horrified and shocked when they look at the superficialities and vanities of this world, including ambition, pride, anger, revenge, indulgence, and other results of a sinful life that are widespread. Their sentiment is: “Oh! How far removed this is from Christ! Anyone acting like this is so far from true repentance and knowing Jesus! They’re so distant from the nature and character of a child of God! Oh! That person is still dead in their sins and a slave to the devil.” Thus, a person who does not emulate Christ's life is completely unfamiliar with true repentance; they are not a Christian, nor a child of God; in fact, they have no real understanding of Jesus Christ. Whoever wishes to know Christ in a meaningful way, as the Savior of the world and great example of life, must recognize Him as pure meekness, gentleness, and love, consisting entirely of patience and humility. This example of goodness and piety that the Lord has set before them must be kept in their heart, and they must work to be transformed into His image. They must embody the virtues that lived in Christ; if they truly want to know Him, they must love and appreciate these qualities in their innermost being. Just as a plant reveals its nature through the fragrance it releases, the knowledge of Christ reveals itself through the sweet and sacred essence it produces. This leads to an experiential understanding of the life, power, peace, and comfort that come from the Savior, which flow through all aspects of the soul and invigorate them with a kind of spiritual sweetness. In this way, one learns to "Experience how good the Lord is." (Ps. 34:8); hence, the truth is understood, and the supreme and eternal good is grasped and enjoyed. It is also firmly established that the life of Christ is infinitely superior to any other in goodness and sweetness, in dignity and peace; indeed, it resembles eternal life itself, being a foretaste of such life on Earth.




16. As there is nothing more excellent
than the life of Christ, nothing
more delightful, more peaceful, or
more satisfying to the soul, it ought
to have no rival in our affections, but
to be endeared to us above all things
else. He who is destitute of Christ
and of his knowledge, can form no
conception of the rest and quiet of
eternal life; or of the sovereign good;
or of the everlasting truth; or of the
imperishable word; or of the joy of
the soul; or of the true light of love;
for all these centre in Christ, and he
who has him has them; because Christ
is all these to the man who truly believes
in his holy name. “Every one
that loveth is born of God, and knoweth
God. He that loveth not, knoweth
not God; for God is love.” 1 John 4:7,
8.

  
16. Since nothing is better than the life of Christ—nothing more joyful, peaceful, or satisfying to the soul—it should have no competition in our hearts and should be cherished above all else. A person without Christ and His knowledge has no understanding of the rest and peace of eternal life; of the ultimate good; of everlasting truth; of the eternal word; of the joy of the soul; or of the true light of love. All these things are found in Christ, and whoever has Him possesses them because Christ embodies all these qualities for the person who truly believes in His holy name. "Everyone who loves is born of God and knows God. Anyone who doesn't love doesn't know God, because God is love." 1 John 4:7, 8.




17. It is, therefore, most evident
that the fruits and effect of the new
birth do not consist in words, however
sound, or in a form of godliness, however
specious, but in an abiding substance,
even in that love which is God
himself. A son bears the image of
him who begat him; and whoever is
born of God should evidence it by love,
for God is love; and hence it is clear
that “he that dwelleth in love, dwelleth
in God, and God in him.” 1 John
4:16.

  
17. It’s clear that the results and effects of being born again don’t come from words, no matter how meaningful, or from a show of piety, no matter how impressive, but in a lasting essence, which is the love that is God himself. A child reflects the image of their parent; therefore, anyone born of God should show this through love, because God is love. Thus, it’s evident that “whoever lives in love, lives in God, and God in them.” 1 John 4:16.




18. The knowledge of God, in like
manner, does not consist in words,
nor in merely speculative and superficial
knowledge, but in a vital, consolatory,
[pg 034]
and divine feeling, in a pure
and unmixed pleasure, gently infusing
itself into the heart by faith, and penetrating
it with an unutterable and
heavenly sweetness. This is a true,
living, and efficacious knowledge of
God; such as that which the Psalmist
means when he says, “My heart and
my flesh cry out for the living God”
(Ps. 84:2); and again, “Thy loving
kindness (as experienced in the divine
sensations of my soul) is better
than life” (Ps. 63:3); that is, this
divine life infinitely transcends every
other life; in which it is evident that
he means that unutterable joy which
is produced by an experimental knowledge
of God, and which is infused into
a believing heart. Thus man liveth
in God, and God in man; and thus
man knoweth God in truth, and is
known of God.

  
18. The knowledge of God isn't just about words or simple, surface-level understanding; it's about a deep, comforting, divine feeling that comes into our hearts through faith, filling us with an indescribable and heavenly joy. This is true, living, and powerful knowledge of God, similar to what the Psalmist expresses when he says, "My heart and my body long for the living God." (Ps. 84:2); and again, “Your loving kindness (felt in the depths of my soul) is better than life itself.” (Ps. 63:3); meaning that this divine life far surpasses all other forms of life. It's clear that he refers to the indescribable joy that comes from an experimental knowledge of God, which fills a believing heart. In this way, man lives in God, and God lives in man; and thus man truly knows God and is known by God.








 Chapter 12.


 The true Christian gives up their own desires and the ways of the world, and lives through Christ.



Christ died for everyone, so that those who live should no longer live for themselves, but for Him who died for them and rose again.—2Cor.5:15 PM.



“Christ,” says the apostle, “died
for all, that they which live
should not henceforth live unto themselves,
but unto him which died for
them, and rose again.” Besides that
this sentence is replete with divine
consolation, declaring that Jesus died
for all, it inculcates a lesson of the
most salutary nature, namely, that we
should live not unto ourselves, but
unto him who died for us. To live to
him, however, before we are dead to
ourselves, is impossible. If, therefore,
thy resolution be to live to Christ,
thou must certainly die to the world
and to thyself; but if thou rather inclinest
to live to the world and to
thyself, it follows that thou must renounce
thy communion with the Saviour.
For what communion hath
light with darkness, Christ with the
world, or the Spirit with the flesh?
2 Cor. 6:14, 15.

"Jesus," says the apostle, "died for everyone, so that those who live should no longer live for themselves, but for him who died for them and was raised again." This statement is filled with divine comfort, proclaiming that Jesus died for everyone, and it teaches us a crucial lesson: we should live not for ourselves, but for him who died for us. However, living for him before we have died to ourselves is impossible. Therefore, if you want to live for Christ, you must definitely die to the world and to yourself; but if you prefer to live for the world and for yourself, then you must give up your connection with the Savior. For what fellowship is there between light and darkness, Christ and the world, or the Spirit and the flesh? 2 Cor. 6:14, 15.




2. There are three kinds of death:
the one spiritual, the second natural,
and the third eternal. The first occurs
when a man dies daily to himself;
that is, to his own carnal desires, to
his avarice, pride, lust, and wrath,
and such other sins and passions as
have their rise in a corrupt nature.

  
2. There are three types of death:  
the first spiritual, the second organic,  
and the third everlasting. The first happens  
when a person dies daily to themselves;  
that is, to their own physical desires, to  
their greed, pride, lust, and anger,  
and other sins and emotions that  
come from a corrupt nature.



3. It is of the second kind of death
that the apostle speaks, where he
says, “To me to live is Christ, and to
die is gain.” Phil. 1:21. As if he
had said, Christ is the life and death,
the gain and advantage of the believer,
even when he passes through
natural death, for, by it, he exchanges
a short and miserable life for an eternal
and blessed one; and earthly objects
for possessions that are eternal
and divine: an exchange which cannot
but prove in the highest degree
gainful to himself.

3. It’s the second kind of death that the apostle talks about when he says, "To me, living means being with Christ, and dying means gaining everything." Phil. 1:21. It’s like he’s saying that Christ is the life and death, the benefit and advantage for the believer, even during natural death because, through it, he trades a short and miserable life for an eternal and blessed one, swapping earthly things for possessions that are everlasting and divine: an exchange that can only be incredibly beneficial for him.



4. If, however, any think that the
apostle's language is also to be understood
of the spiritual death of sin, they
will not commit an error. For thrice
happy is the soul to whom, in this
[pg 035]
sense, “to live is Christ:” thrice
happy the soul in which Jesus lives
by faith, and that imitates the graces
which manifested themselves in him,
especially those of humility and meekness.
But alas! by far the greater
part of men have put on the life of
the devil rather than the life of the
Lord Jesus Christ, by yielding to
avarice, pride, anger, and other unholy
passions.

4. If, however, anyone thinks that the apostle's message also refers to the spiritual death of sin, they won’t be wrong. For the soul that experiences this is truly blessed, in this [pg 035] sense, “to live is Christ:” truly blessed is the soul in which Jesus lives through faith, and that reflects the qualities that were seen in him, especially those of humility and gentleness. But sadly, most people choose to live like the devil rather than the Lord Jesus Christ, giving in to greed, pride, anger, and other sinful desires.




5. Awake, therefore, O man! and
consider who it is that liveth in thee.
If thou canst truly affirm, “to me, to
live is Christ,” happy art thou, as it
respects both this world and the world
to come. Here, even on earth, let
Christ be thy life, that he may be thy
life to all eternity: and in order to
this, account it the greatest of gain,
when thou art enabled to die to the
world and to thy own corruptions.
Then, in both senses, for thee, to live
is Christ, and to die, gain. What, indeed,
can be more profitable or advantageous,
than to die, in this respect,
to all thy sinful desires and affections?
Go on, then, in the Lord,
and never faint, allowing Christ to
live in thee now, that thou mayest
also live with him hereafter.

  
5. So wake up, man! and think about who lives inside you. If you can honestly say, "To me, living means Christ," you are fortunate, both in this life and the next. Here on earth, let Christ be your life, so he can be your life for all eternity: and to make this happen, see it as the greatest gain when you can move away from the world and your own corruptions. Then, in every sense, for you, to live is Christ, and to die is gain. What could be more beneficial than to die, in this way, to all your sinful desires and emotions? Keep going in the Lord, and don’t lose heart, letting Christ live in you now, so you can live with him later.



6. No man is capable of settled
peace and tranquillity, who is distracted
and disturbed with earthly
desires and designs; therefore, before
thou canst live unto Christ, thou must
die to the flesh and to the world.
This dying to self and living to Christ,
may be illustrated by a reference to
several types and histories in the
Old Testament.

6. No one can find true peace and calm if they're constantly distracted by earthly desires and ambitions; therefore, before you can truly live for Christ, you must let go of worldly attachments and selfishness. This idea of dying to oneself and living for Christ can be illustrated through various examples and stories from the Old Testament.




7. Thus, as the promise relative to
Christ, and the seal of it by circumcision,
were not given to Abraham,
until he had quitted his father's house
and relinquished his earthly inheritance
(Gen. 12:1, and 17:10), so man,
as long as his affections cleave to the
world, is unprepared to receive the
promise which is by the Saviour; and
as long as he refuses to die to it, and
deny himself, so long it is impossible
that he should enjoy Christ, or the
things which are His.

  
7. Just like the promise related to Christ and its confirmation through circumcision weren't given to Abraham until he left his father's house and gave up his worldly inheritance (Gen. 12:1, and 17:10), a person is unprepared to receive the promise from the Savior as long as their heart is attached to the world. As long as they refuse to let go of it and deny themselves, it's impossible for them to truly experience Christ and the blessings that come with Him.




8. Jesus can never live in thy soul,
until thou art dead to the affections
of carnal nature. St. Paul was thus
dead; and hence he could say, “I live,
yet not I, but Christ liveth in me”
(Gal. 2:20); and writing to the church
at Colosse, he says, “Ye are dead, and
your life is hid with Christ in God.”
Col. 3:3.

  
8. Jesus can never truly live in your soul until you let go of the desires of your earthly nature. St. Paul experienced this detachment, which is why he could say, “I live, but it's not really me; it's Christ who lives in me.” (Gal. 2:20); and when writing to the church in Colosse, he states, "You are dead, and your life is secure with Christ in God." Col. 3:3.



9. A man may be considered as
dead to sin, when sin dies in him, and
he ceases from the commission of it.
The same apostle says, “If we live in
the Spirit, let us also walk in the
Spirit.” Gal. 5:25. If we live in
Christ, we must walk even as he
walked; for it is not sufficient to boast
of the Spirit in words, while our words
are not confirmed by our works; or
of faith, while this is not evidenced by
its fruits. Indeed 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.” Rom. 8:13.

9. A person can be considered dead to sin when sin no longer has power over them, and they stop committing it. The same apostle says, “If we live by the Spirit, let’s also follow the Spirit.” Gal. 5:25. If we live in Christ, we must live just as He did; it’s not enough to talk about the Spirit while our actions contradict our words, or to claim we have faith without showing its results. In fact, it's said to everyone,—"If you live based on your desires, you will die; but if you use the Spirit to put an end to the actions of your body, you will live." Rom. 8:13.



10. Multitudes, however, may be
compared to Saul, who, instead of
slaying Agag (1 Sam. 15:8), according
to the commandment of God, only
cast him into prison. They do not
destroy their lusts and sinful desires;
but are contented to conceal, and as
it were imprison them, that at a future
opportunity, they may indulge
them with the greater secrecy. But
let us carefully avoid this trifling; and
instead of subjecting our corrupt propensities
to a temporary restraint, let
us lay the axe of mortification to the
very root: for unless this be effected,
[pg 036]
we shall, like Saul, be cast out from
the kingdom, and lose the crown of
everlasting life.

10. Many people are like Saul, who, instead of killing Agag




11. Some professed friends of religion
resemble trees, the leaves of
which fall off when winter approaches,
but their foliage appears again when
the season becomes more favorable
and mild; for in the winter of adversity,
they conceal their lusts, and restrain
their sinful propensities; but
when prosperity smiles upon them,
they break out again, as at the first,
and return to their evil ways. This
is an evidence of hypocrisy; whereas
a true Christian is in all circumstances,
and under every vicissitude,
whether public or private, always the
same, and remains unalterably fixed
in his God. He is the same both in
prosperity and adversity, in poverty
and in affluence, steadily cleaving to
God, and meeting with resignation
every affliction that Providence lays
upon him.

  
11. Some so-called friends of religion are like trees that lose their leaves when winter comes, but their leaves come back when the weather gets better. During tough times, they hide their desires and control their sinful tendencies; but when things are going well for them, they revert to their old ways, just as before. This shows hypocrisy; while a true Christian stays the same in every situation, whether it's good or bad, always remaining steadfast in their faith. They are consistent in both good times and bad, in times of need and surplus, firmly holding on to God and accepting every challenge that life brings their way.



12. The history of Ahab (1 Kings
20:42) furnishes us with another instance,
not much unlike the case of
Saul; for, in opposition to the command
of God, he spared the life of the
king of Syria; and, in consequence,
sentence went forth against him, and
his life was required for that of the
captive king. They who nourish in
their breasts those lusts which are
the enemies of God and of themselves,
and which are appointed to destruction,
voluntarily draw upon themselves
everlasting death and damnation.

12. The story of Ahab (1 Kings 20:42) gives us another example, similar to Saul's situation; he went against God's command and spared the life of the king of Syria. As a result, judgment was passed against him, and his life was demanded for that of the captured king. Those who harbor desires in their hearts that are enemies of God and themselves, and which are destined for destruction, willingly bring everlasting death and damnation upon themselves.



13. Neither prayer nor a devout
spirit can ever be perfected in man,
without the mortification of the flesh.
Thus God appointed that every beast
which approached the holy mount of
Sinai should be destroyed. Exod. 19:12,
13. How much more does it behoove
us to slay our unholy lusts and
affections, if we would ever ascend the
mountain of the Lord's house (Isaiah
2:2, 3; Mic. 4:2), offer up the incense
of prayer, or meditate upon the Word
of God! If we neglect to do this, we
are already judged, and shall be banished
forever from the presence of the
Lord.

13. Neither prayer nor a sincere spirit can be fully realized in us without controlling our desires. That’s why God commanded that every beast coming near the holy mountain of Sinai should be destroyed. Exod. 19:12, 13. How much more should we put to death our sinful desires and passions if we want to rise to the mountain of the Lord's house (Isaiah 2:2, 3; Mic. 4:2), offer the incense of prayer, or reflect on the Word of God! If we ignore this, we are already judged and will be cast away from the presence of the Lord forever.



14. Jacob (Gen. ch. 29) served for his
beloved Rachel twice seven years; and
love so alleviated his toil, that the
years seemed but as so many days:
thus, for the salvation of our souls,
did Christ Jesus undergo thirty and
three years' service, and what Jacob
said of himself is, in an eminent degree,
applicable to Him: “In the day,
the drought consumed me, and the
frost by night; and my sleep departed
from mine eyes” (Gen. 31:40): “for
the Son of man came not to be ministered
unto, but to minister, and to
give his life a ransom for many.”
Matt. 20:28. Shall we, then, scruple
to love Christ again, and to fight under
his banner against his enemy, the
world?

14. Jacob (Gen. ch. 29) worked for his beloved Rachel for fourteen years, and his love made his hard work feel like just a few days. Similarly, for the salvation of our souls, Christ Jesus devoted Himself to thirty-three years of service. What Jacob said about himself can be greatly applied to Him: "During the day, the drought overwhelmed me, and at night, the frost took over; I couldn't sleep at all." (Gen. 31:40): “For the Son of Man didn’t come to be served, but to serve, and to give His life as a ransom for many.” Matt. 20:28. So, should we hesitate to love Christ again and to fight under His banner against His enemy, the world?



[pg 037]





 Chapter 13.


 A Christian should willingly let go of selfish desires and worldly attachments for the sake of Christ's love and for the future eternal glory we were created and saved for.



You know the grace of our Lord Jesus Christ, that although he was wealthy, for your sake he became poor, so that you through his poverty might become rich.—2Cor.8:9.




Thou art required, O man! to die
to thyself, thy sin, and the world;
and to lead a holy, harmless life, according
to the Gospel of Jesus Christ.
This thou art to do, not with a view
to merit anything at the hands of
God, but from a principle of love to
him, who performed and merited all
for thee, and died to save thee.


You are called, O man! to die
to yourself, your sin, and the world;
and to live a holy, pure life, according
to the Gospel of Jesus Christ.
You should do this, not to earn anything from
God, but out of love for him, who accomplished and earned everything
for you, and died to save you.



2. Be not deceived: Jesus must be
loved by thee, not in word and in
tongue; but in deed and in truth. “If,”
says he (John 14:23), “a man love
me, he will keep my words;” and so
St. John speaks: “This is the love
of God, that we keep his commandments:
and his commandments are not
grievous.” 1 John 5:3. And, again,
the Saviour says: “My yoke is easy,
and my burden is light.” Matt. 11:30.
To him, indeed, who loves Christ with
all his heart, it cannot but be easy to
sacrifice the pleasure which earthly
vanities afford, and to do that which
is good, without constraint. Love renders
every burden light that is laid
upon us by Jesus; whereas to him
that is devoid of this heavenly principle,
every act which duty requires
is grievous and oppressive. To such
a one, every religious exercise is painful
and laborious; whereas the man
who sincerely loves the Lord Jesus
Christ, esteems death itself to be in
nowise terrible, when submitted to for
his sake. And, therefore, the Apostle
says: “Unto you it is given, in the
the behalf of Christ, not only to believe
on him, but also to suffer for his
sake” (Phil. 1:29); nay, to lay down
life itself, whenever that sacrifice is
required of us.

2. Don't be fooled: You must love Jesus not just with words, but through actions and truth. "If," he says (John 14:23), "If anyone loves me, he will follow my teachings;" and St. John also states: "This is God's love: that we follow his commandments, and his commandments aren't heavy to carry." 1 John 5:3. Again, the Savior says: "My yoke is easy, and my burden is light." Matt. 11:30. For someone who truly loves Christ with all their heart, it’s easy to give up the pleasures that worldly distractions offer and to do good without feeling forced. Love makes every burden that Jesus asks of us light; but for those lacking this divine principle, every obligation feels heavy and overwhelming. For such a person, every act of faith is difficult and tiresome; while someone who genuinely loves the Lord Jesus Christ sees death itself as not scary at all when faced for his sake. Therefore, the Apostle says: "It has been granted to you, for the sake of Christ, not just to believe in him, but also to suffer for him." (Phil. 1:29); indeed, to give up one’s life whenever that sacrifice is called for.




3. In order to confirm thy faith,
consider the example of Moses, who,
“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; esteeming the reproach of
Christ greater riches than the treasures
in Egypt.” Heb. 11:24-26.

  
3. To strengthen your faith, look at the example of Moses, who,  
“By faith, when he grew up, he refused to be known as the son of Pharaoh's daughter; he chose to suffer with the people of God instead of enjoying the temporary pleasures of sin; he viewed the shame of following Christ as greater riches than the treasures of Egypt.” Heb. 11:24-26.



4. Consider Daniel, who refused the
luxuries of a court, and desired to be
fed with pulse and water, resolving
“that he would not defile himself
with the portion of the king's meat,
nor with the wine which he drank.”
Dan. 1:8, 12. He contemned the
pleasures of Babylon, that he might
attain “the wisdom that is from
above” (James 3:17), which dwells
only in a heart preserved pure from
the pollutions of an unholy world.
So, if thou desirest that Christ, the
eternal Wisdom, should enter into thy
soul, thou must abhor the pleasures of
sin. For as Daniel and his companions
were made fairer by their sobriety
and abstemious life, so be thou
firmly assured, that thy soul will appear
more beautiful and fair in the
[pg 038]
sight of God, even as “partaking of
the divine nature,” if thou escape
“the corruption that is in the world
through lust.” 2 Pet. 1:4.

4. Consider Daniel, who turned down the luxuries of the royal court and chose to live on vegetables and water, deciding “that he would not defile himself with the portion of the king's meat, nor with the wine which he drank.” Dan. 1:8, 12. He ignored the pleasures of Babylon so he could gain “the wisdom that is from above” (James 3:17), which only resides in a heart kept pure from the pollution of a corrupt world. So, if you want Christ, the eternal Wisdom, to enter your soul, you must reject the pleasures of sin. Just as Daniel and his companions became more attractive because of their self-control and simple lifestyle, you can be assured that your soul will appear more beautiful and radiant in the sight of God, just as “partaking of the divine nature,” if you escape “the corruption that is in the world through lust.” 2 Pet. 1:4.



5. Consider, further, the example of
St. Paul, who says, “The world is crucified
unto me, and I unto the world”
(Gal. 6:14); that is, I am dead to the
world, and the world is dead to me.
Thus are all true Christians in the
world, yet not of it. Though they
live in it, they do not love it; for
they view it as a transient shadow;
and its pomps, dignities, and lusts, as
vanity and deceit, vexation and disappointment.
Hence, they are crucified
to the world, though they remain
in it; and the world is crucified to
them; that is, they desire no mere
worldly honor, wealth or joy.

5. Also, think about St. Paul, who says, "The world means nothing to me, and I mean nothing to the world." (Gal. 6:14); in other words, I’m dead to the world, and the world is dead to me. This is how all true Christians are in the world, but not of it. Even though they live in it, they don’t love it; they see it as a fleeting shadow, and its attractions, status, and desires as empty and deceptive, full of frustration and letdowns. Therefore, they are crucified to the world, even while they remain in it; and the world is crucified to them; that is, they seek no mere worldly honor, riches, or happiness.




6. How happy is the man who is
dead to earthly vanities, and alive to
God; separated from the world, and
drawn into Christ! How blessed is
he into whose heart divine grace is so
infused, as wholly to wean it from inferior
objects, and exalt it to the fruition
of the light and glory of heaven.
Such a state is the effect of daily prayer
and supplication, without which a true
Christian cannot possibly exist.

  
6. How happy is the man who is dead to worldly distractions and alive to God; separated from the world and connected to Christ! How blessed is he whose heart is filled with divine grace, enough to detach it from lower things and lift it to experience the light and glory of heaven. Such a state is the result of daily prayer and supplication, without which a true Christian cannot truly exist.



7. Agur prayed to the Lord thus:
“Two things, have I required of thee;
deny me them not before I die. Give
me neither poverty nor riches; feed
me with food convenient for me.”
Prov. 30:7, 8. So let the Christian
pray: “Two things I desire of thee,
O Lord, even these two: that I may
die to myself, and to the world.”
For without this death, it is utterly
impossible to be a true Christian.
If thou, O Man! thinkest otherwise,
thou certainly deceivest thyself, and
shalt at last hear from the mouth of
Christ that awful sentence, “I know
you not.” Matt. 7:23; 25:12.

7. Agur prayed to the Lord like this:  
"There are two things I ask of you; please don't deny me these before I die. Don't give me poverty or wealth; just provide me with the food I need."  
Prov. 30:7, 8. So let the Christian pray: "Lord, I ask you for two things: help me let go of myself and the world."  
Without this death, it’s completely impossible to be a true Christian. If you, O Man! think otherwise, you are definitely deceiving yourself, and you will ultimately hear from Christ the frightening words, "I don't know you." Matt. 7:23; 25:12.



8. Though to die thus to self and
to the world, is, to flesh and blood, a
grievous cross, yet will the spirit and
the love of Christ eventually triumph
over every difficulty. So powerful
indeed are these aids, that they enable
the true Christian to bear all
things for the sake of the Beloved, as
a pleasant yoke and easy burden.
And although he who lives a life thus
mortified, will be hated by the world,
yet shall he be loved of God; for the
enmity of the world is friendship with
him (James 4:4). And the Lord hath
himself declared, “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 15:19.

8. Even though dying to oneself and to the world is, for our flesh and blood, a heavy burden, the spirit and the love of Christ will ultimately overcome every challenge. These supports are so strong that they empower the true Christian to endure everything for the sake of the Beloved, making it feel like a light burden. And while someone who lives a life like this may be disliked by the world, they will be loved by God; because the world's hostility is friendship with Him (James 4:4). Furthermore, the Lord has declared, "If you were part of the world, the world would love you as one of its own; but you don't belong to the world, and I have picked you out of the world, which is why the world hates you." John 15:19.



9. Those who are dead to the world
for the testimony of Jesus, it casts
out; but it honors and applauds them
who, living in the enjoyment of its
pomp and splendor, are its genuine
offspring; because they live in the
world, and the world liveth in them.

9. Those who are dead to the world for the testimony of Jesus are cast out; but it honors and applauds those who, living in the enjoyment of its pomp and splendor, are its true offspring; because they live in the world, and the world lives in them.



10. In short, that man is not received
and commended by the world,
but is, on the contrary, cast out of it,
in whose heart, pride, covetousness,
lust, wrath, revenge, and the other
corrupt passions of nature, are mortified
and restrained. Unto him the
world is dead; and he again is dead
to the world: he begins to live in
Christ, and Christ lives in him: and
he will be confessed by the Saviour,
as one of his peculiar people, in whom
the great design of redemption has
been effected. To others, on the contrary,
it will be said, “I know you
not, as ye, in like manner, knew me
not.” You have not confessed me before
men, but have been ashamed of
my life, my meekness, humility, and
patience; and I will not confess you:
[pg 039]
you have despised the shame of my
cross; and you shall be with shame
disowned by me. Mark 8:38. For
whoever refuses to live with Christ
in time, cannot expect to live with
him in eternity: whoever has not the
life of Christ here, shall never have it
set forth in him hereafter: and whoever
disdains to follow Jesus in the
present world, shall never be glorified
with him in the world to come.

10. In short, that person is not accepted or praised by the world, but rather cast out of it, whose heart has put to rest and controlled pride, greed, desire, anger, revenge, and other corrupt passions of human nature. To him, the world is dead; and he is dead to the world: he begins to live in Christ, and Christ lives in him: and he will be acknowledged by the Savior as one of his special people, in whom the great purpose of redemption has been accomplished. To others, on the other hand, it will be said, “I don’t know you, just like you don’t know me.” You have not acknowledged me before people, but have been ashamed of my life, my gentleness, humility, and patience; and I will not acknowledge you: [pg 039] you have disregarded the shame of my cross; and you shall be disowned by me with shame. Mark 8:38. For whoever chooses not to live with Christ in this life cannot expect to live with him in eternity: whoever does not have the life of Christ here will never have it shown in him hereafter: and whoever refuses to follow Jesus in this world will never be glorified with him in the next.



11. Therefore, O Man! strictly
scrutinize thy life, and see whether
thou bearest a greater conformity to
the life of Christ, or to the life of the
devil: for thou must inevitably be
united to one or other of these
throughout all eternity.

11. Therefore, O Man! closely examine your life, and see whether you are more like the life of Christ or the life of the devil: for you will inevitably be connected to one or the other for all eternity.



12. If thou art dead to thyself and
to thy depraved desires within thee,
thou wilt find it no hard task to die
to the world and its vain allurements
which are without thee: and whoever
is thus dead to the world, will not
love it or the things which it contains;
for, “if any man love the world,
the love of the Father is not in him.”
1 John 2:15. Again, how shall his
desires any more go out after the
world without him, when he is dead
to it? Great indeed would be the
loss sustained by a lover of the
blessed God, were he, in any degree,
to yield to the allurements of the
world, and allow it to obtain a share
in that affection which should be
fixed solely on the Supreme Good.
A soul so undecided would soon be
entirely vanquished by the blandishments
of sin, as was Samson by the
charms of Delilah (Judg. 16:6); and
would become subject to all that
misery and vexation of heart, which
invariably attend the love of this
world.

12. If you're dead to yourself and your corrupt desires, you'll find it easy to let go of the world and its empty attractions surrounding you. Anyone who is dead to the world won't love it or the things in it; for, "If anyone loves the world, the love of the Father is not in him." 1 John 2:15. So how can his desires still reach out for the world when he is dead to it? It would be a significant loss for someone who loves God if they were to give in, even a little, to the temptations of the world and allow it to take a part of their affection that should be directed solely to the Supreme Good. A soul that is indecisive would quickly be overwhelmed by the seductions of sin, just like Samson was by Delilah (Judg. 16:6); and would find itself subject to all the misery and heartache that always comes with loving this world.



13. The love of the world appertains
not to the new creature, but to
the old: for the world has nothing
to bestow but honor and vainglory,
riches, pleasures, and carnal desires;
in these the “old man” delights. The
new man, on the other hand, has no
peace except in Christ, who is his
honor and glory, his riches and his
heaven.

13. The love of the world doesn't belong to the new creature, but to the outdated: because the world has nothing to offer except for status and pride, wealth, pleasures, and physical desires; these are what the “elderly man” enjoys. In contrast, the new man finds no peace except in Christ, who is his honor and glory, his riches and his heaven.



14. And as nothing can be conceived
of that is greater or more exalted
than the image of God renewed
in Christ Jesus, so it should be our
only concern and care, to render ourselves
partakers of this exalted honor;
remembering the words of Tauler,
“What man, who is possessed of
reason, can doubt for a moment, that
God can infinitely more rejoice and
delight the heart, than the corrupt
and indigent creature is capable of
doing?”

14. Since nothing can be imagined that is greater or more elevated than the image of God renewed in Christ Jesus, our main focus should be to make ourselves part of this incredible honor; keeping in mind the words of Tauler, "Who, with any common sense, can doubt for even a moment that God can bring more joy and elevate the heart infinitely more than a flawed and needy person ever could?"



15. In addition to this, the Scriptures
assure us that man was not created
for the world's sake, but the
world for man's. It was not to pamper
his appetite, to heap up riches, or
to extend his empire without limits,
that man was formed; it was not that
he might acquire large estates and
possessions, erect palaces, or be gorgeously
attired, that he was endued
with a soul intelligent and immortal:
man was made to be lord of the earth,
and not its slave; to subdue, and not
to be subdued. He was not to seek
his pleasure and enjoyment on earth,
however fair and fascinating it might
be to a depraved taste: he was not
destined to be an heir of this inferior
world, nor the possessor of terrestrial,
treasures, nor to be actuated by any
worldly motive whatsoever. Man is
to depart hence, as one that dwells on
earth as a tenant at will. He was not
made for it, and cannot remain in it;
he entered it naked, and naked he
must quit it again. Many, indeed, are
[pg 040]
born into the world at the same time;
but an equal number, on the other
hand, are daily taken out by death;
nor can any carry with them even an
atom of the treasures which they had
accumulated upon earth.

15. Moreover, the Scriptures assure us that man wasn't created for the sake of the world, but the world was made for man. It wasn’t to satisfy his desires, amass wealth, or to expand his dominion without bounds that man was formed; it wasn’t to acquire vast estates, build grand mansions, or dress in fine clothes that he was gifted with an intelligent and immortal soul: man was meant to be lord of the earth, not its enslaved person; to conquer, not to be conquered. He was not meant to seek pleasure and enjoyment on earth, no matter how beautiful and alluring it might seem to a corrupt taste: he was not destined to be an heir of this lower world, nor the owner of material treasures, nor to be driven by any worldly motives. Man is to leave this world like someone who lives here as a month-to-month tenant. He was not made for it and cannot stay in it; he entered it naked and he must leave it the same way. Many are indeed born into the world at the same time; yet, an equal number, on the other hand, are taken from it daily by death; and no one can take with them even a tiny bit of the wealth they accumulated on earth.




16. Man, then, is but a guest and a
pilgrim below; and most obvious it is,
that he was not created for this temporal
life, and that this world was
never designed to be the end of his
being. That end is God, and the
image of God in Christ Jesus, unto
which we are renewed by the Spirit;
and we are created for the kingdom
of God and for eternal life. These our
blessed Redeemer purchased for us,
when they had been forfeited by us;
and it is his Spirit that regenerates
men who had been without God in
the world.

  
16. Humans are just guests and travelers in this world; it's clear that we weren't made for this temporary life, and this world was never meant to be the end of our existence. That end is God, specifically the image of God in Christ Jesus, which we are renewed by through the Spirit; we are created for the kingdom of God and for eternal life. Our blessed Redeemer bought these for us, which we had lost; and it is His Spirit that brings new life to those who were once without God in the world.



17. How unreasonable, therefore, is
it in man to fix his affections on temporal
objects, when we are assured
that the soul is infinitely more noble
and more precious than the whole
world! How preposterous is it, that
he should lavish his time in the pursuit
of earthly things, when he is
conscious that he was created to bear
the image of God in Christ, through
the Holy Spirit! Therefore, let us
now solemnly repeat what has been
before affirmed, namely, that man was
not made for the world, but the world
for man. The excellency of the image
of God in Christ Jesus, is inconceivably
great and glorious: so that were
all mankind to unite their labor and
might, their wealth, their honors, and
their all, they could not succeed in restoring
even one soul to the possession
of this image. It became requisite
that Christ himself should die, in
order that this divine image which
had been utterly defaced by sin,
might, through His Spirit, be revived;
and that man might again become the
temple and house of God through all
eternity.

17. How unreasonable it is for people to focus their love on temporary things when we know that the soul is far more noble and valuable than the entire world! How ridiculous is it that someone would waste their time chasing after worldly goods, knowing they were created to reflect the image of God in Christ through the Holy Spirit! So, let’s solemnly reiterate what has been said before: man was not made for the world, but the world was made for man. The greatness of the image of God in Christ Jesus is incredibly immense and glorious; even if all of humanity combined their efforts, resources, honors, and everything they have, they could not restore even one soul to this image. It was necessary for Christ himself to die so that this divine image, which had been completely marred by sin, might be renewed through His Spirit; and that humanity could once again become the temple and dwelling of God for all eternity.



18. This being duly considered, as
certainly it ought to be, how is it that
man so thoroughly debases his soul as
to seek after the things of this world,
its honors, its pleasures, lusts, and
wealth? He should surely reason with
himself, and say: “Shall I, for the
sake of a little gold, or for this fading
world, or for all the honors and pleasures
it can afford me,—shall I, for
the sake of these, sacrifice my immortal
soul, which Christ has redeemed at so
infinite a price? God forbid.” “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?” Matt. 16:26. Alas! the
“whole world,” with all its power and
glory, could not avail to rescue one
soul from eternal destruction; for the
soul is immortal, while the world
passeth away with all that it contains.
1 Cor. 7:31; 1 John 2:17.

18. With this in mind, which it definitely should be, how is it that people degrade their souls so completely by chasing after worldly things, such as honors, pleasures, desires, and wealth? They should definitely take a moment to reflect and ask themselves: “Am I really willing to sacrifice my immortal soul, which Christ redeemed at such an immense cost, for some gold, for this temporary world, or for all the honors and pleasures it provides? God forbid.” "What good is it for someone to gain everything in the world but lose their soul? What can anyone offer in exchange for their soul?" Matt. 16:26. Unfortunately, the "entire world," with all its power and glory, couldn't save even one soul from eternal destruction; because the soul is eternal, while the world and everything in it will eventually pass away. 1 Cor. 7:31; 1 John 2:17.



[pg 041]





 Chapter 14.


 The true Christian, who follows Christ, dislikes his own life in this world and gives up worldly things.



If anyone comes to me and doesn't hate ... his own life as well, he cannot be my disciple.-Luke14:26.Whoever loves their life will lose it, but whoever hates their life in this world will keep it for eternal life.Understood! Please provide the text you'd like modernized.John12:25 PM.




In order that a man may hate himself,
he must, in the first place,
cease to love himself; secondly, he
must daily die to sin; and, thirdly,
maintain a continual warfare with his
corrupt nature, or the flesh.


For a person to hate themselves, 
they first need to stop loving themselves; secondly, 
they must die to sin every day; and, thirdly, 
they should constantly fight against their 
corrupt nature, or the flesh.




2. There is nothing that more obstructs
the everlasting salvation of
mankind than self-love. This is not to
be understood of that natural love
which excites to a due regard to self-preservation,
but of that carnal and
inordinate affection which influences
man to be wholly concerned about
himself, without any reference to the
Supreme Being, the great Author of
life. In this sense the term is used in
the present Book. Man was created
to love God alone; and since God only
is to be loved, it follows that he who
loves himself is an idolater, and makes
of himself a god. The heart of man
rejoices and rests in the object of his
affection; and, whatever this be, he is
brought by it into bondage, and is devoted
to it. Man, in this state, is become
a servant, and is deprived of that
genuine liberty in the enjoyment of
which he was originally created; and
in this lapsed and divided state he
must serve as many masters as there
are objects upon which his affections
are placed. But if thy love, O man!
be sincerely and simply fixed on God,
then thou art subject to no lord but
Him; and thou preservest thy liberty
with all the privileges appertaining to
it. It becometh thee, therefore, to be
very circumspect in thy life and conduct,
lest thou shouldst in any degree
obstruct the progress of divine love in
thy soul. If ever thou desirest to possess
God alone, thou must make a surrender
of thyself solely to him. If
thou lovest and pleasest thyself, instead
of loving and pleasing God, then
sorrow and fear, sadness and anxiety,
will inevitably attend thee; whereas,
if thou wholly yieldest thyself unto
God, cleaving to him and delighting
thyself in him alone, then he will
never leave thee nor forsake thee, but
remove by his gracious presence all
fear and anxiety from thy mind. He,
on the other hand, who seeks himself
in all situations and in every circumstance,
and who incessantly pursues
after profit, praise, and lust, can never
attain to serenity and peace of mind;
for some circumstance there always
will be to cross his desires and to disturb
his rest. Never, therefore, yield
to the belief that an accession of fame,
wealth, or honor in this world, is always
good and profitable for thee;
when, on the contrary, a righteous
contempt of all such transient objects,
nay, an utter extirpation of our love
of them, would be attended with an
infinite blessing and advantage.


2. Nothing obstructs the everlasting salvation of humanity more than self-care. This shouldn’t be confused with the natural love that encourages self-preservation, but rather with the excessive and unhealthy fixation that leads a person to focus solely on themselves, without regard for the Supreme Being, the ultimate Creator of life. This is how the term is understood in this Book. Humans were made to love God alone; and since only God deserves our love, it follows that anyone who loves themselves becomes an idolater, turning themselves into a god. The human heart finds joy and fulfillment in what it loves; whatever that may be, it places a person in bondage and dedication to that object. In this state, a person becomes a servant and loses the true freedom for which they were originally created; in this fallen and divided state, they must serve as many masters as there are different things they love. But if your love, O person! is genuinely directed towards God, then you serve no lord but Him, and you maintain your freedom along with all its benefits. Therefore, you should be very careful in your life and actions, lest you hinder the flow of divine love in your soul. If you ever wish to possess God alone, you must fully surrender yourself to Him. If you love and please yourself instead of loving and pleasing God, then sorrow and fear, sadness and anxiety will follow you; however, if you completely yield yourself to God, sticking close to Him and finding delight in Him alone, He will never leave you nor abandon you, but will drive away all fear and anxiety from your mind with His gracious presence. On the other hand, anyone who seeks their own interests in every situation and relentlessly chases after profit, praise, and pleasure can never find peace of mind; there will always be some circumstance that disrupts their desires and disturbs their rest. Therefore, never fall into the belief that gaining fame, wealth, or honor in this world is always beneficial for you; rather, a righteous disregard for all these temporary things, even completely eliminating your love for them, would come with infinite blessings and advantages.



3. As then, on the one hand, the
things of this life, such as praise,
[pg 042]
riches, and pleasure, are frail, and
pass away with the world that supplies
them, while, on the other, the
love of God endureth forever, it is
evident that no satisfaction can be
durable that is founded upon the love
of self and of earthly objects. Such
peace would be interrupted by every
trivial circumstance that occurred;
whereas, when the mind is firmly set
upon God and upon his love, it cannot
fail to be preserved in perfect peace
and perpetual serenity amid all the
changes of this life. Forsake thou,
therefore, all things, and thou shalt,
by faith, recover all things again; for
never can the lover of himself and of
the world find the blessed God.

3. Just like before, the things in this life, like praise, riches, and pleasure, are fragile and fade away with the world that provides them. On the other hand, the love of God lasts forever. It's clear that nothing truly satisfying can come from loving oneself or earthly things. That kind of peace can be disturbed by even the smallest issues. However, when your mind is focused on God and His love, you will be kept in perfect peace and constant calm, no matter how much life changes. So, let go of everything, and by faith, you'll regain all things; because anyone who loves themselves and the world can never find the blessed God.



4. Inordinate self-love is begotten
of the world, and not of God; it is
earthly, and the chief enemy to “the
wisdom which is from above.” James
3:17. This wisdom does not seek the
praise and applause of men; and
though in itself “a pearl of great
price” (Matt. 13:46), yet appearing
with no other recommendation than
its own native simplicity, it is but
little valued in the world, and, with
but few exceptions, is entirely neglected
and forgotten; and though
there are many who make a boast of
this wisdom, yet the gem conceals itself
from all who do not desire to apply
it in their practice. If, therefore,
thou desirest to be possessed of it, O
man! lay aside all that human wisdom
which “puffeth up” (1 Cor. 8:1), together
with thy self-love and self-applause,
and then shalt thou exchange
thy earthly wisdom, which the world
admires, for that which is heavenly
and divine. Then, instead of the wisdom
of this world, which in its nature
is elevated and seeks the applause of
men, thou shalt be put in possession
of a wisdom which, far from attracting
the notice of the world, is despised
and rejected by it, but which is, nevertheless,
of a divine origin, and of everlasting
continuance.

4. Excessive self-love comes from the world, not from God; it is earthly and the main enemy to "the wisdom that comes from above." James 3:17. This wisdom doesn’t seek the praise and approval of people; and although it is “a valuable treasure” (Matt. 13:46) in itself, it is often undervalued in the world because it appears with nothing but its own natural simplicity, and, with few exceptions, it is entirely overlooked and forgotten. While many boast about this wisdom, the gem hides itself from those who don’t want to apply it in their lives. Therefore, if you want to possess it, O man! set aside all that human wisdom which “puffs up” (1 Cor. 8:1), along with your self-love and self-praise, and you will swap your worldly wisdom, which people admire, for heavenly and divine wisdom. Then, instead of the world's wisdom, which is proud and seeks the praise of others, you will gain a wisdom that, far from attracting attention, is scorned and disregarded by the world, yet is of divine origin and everlasting value.



5. It is impossible to love God, until
thou abhorrest thyself; that is, until
thou art heartily displeased with thyself
and with thy sins; until thy own
carnal nature is crucified, together
with the evil propensities of thy self-will.
For the more a man strives to
love God, the more he labors to subdue
the lusts of the flesh and his sensual
appetites; and the more he departs
from self and from self-love, by the
power of the Spirit of God, the more
nearly he approaches, by faith, unto
God, and to his divine love. For as
inward peace depends on a freedom
from desires after the things of this
world; so when this peace is once settled
in the soul, and the heart has disengaged
itself from the ties which
bound it to the creature, it returns
freely into God, and rests in him
alone.

5. You can’t truly love God until you really dislike yourself; that is, until you are deeply unhappy with yourself and your sins; until your own sinful nature is put to rest, along with the negative tendencies of your own will. The more a person tries to love God, the more they work to control their physical desires and cravings; and the more they move away from self and self-importance, through the power of God’s Spirit, the closer they get, by faith, to God and His divine love. Just as inner peace depends on being free from the desires for worldly things; once this peace takes hold in the soul, and the heart has let go of the ties that kept it attached to the material world, it can return to God freely and find rest in Him alone.




6. Now he who is sincerely disposed
to deny himself, must follow, not his
own will, but the will of Christ, who
has declared, “I am the way, and the
truth, and the life.” John 14:6. As
though he had said: “Without the
way, no man walketh; without the
truth, nothing is known; and without
life, no man liveth: therefore, look
upon me, who am the way in which it
is thy duty to walk, the truth in which
thou art called to believe, and the life
in which thou art bound to live. I
am the unerring way, the infallible
truth, and the everlasting life: the
way to immortality is through my
merit; the truth itself is in my word;
and life is through the efficacy of my
death; and, therefore, if thou continuest
in the way, the truth will guide
thee unto eternal life. If thou desirest
[pg 043]
not to go astray, follow me; if thou
wilt know the truth, believe in me;
and if thou wouldst possess life everlasting,
put thy whole trust in me,
who for thy sake have endured the
death of the cross.”

  
6. If you genuinely want to deny yourself, you must follow not your own will, but the will of Christ, who said, “I am the path, the truth, and the life.” John 14:6. It's as if He said: "Without a way, no one can walk; without the truth, nothing can be known; and without life, no one truly lives. So, look at me, as I am the way you should walk, the truth you should believe in, and the life you are meant to live. I am the sure way, the undeniable truth, and the eternal life: the path to immortality is through what I have done; the truth is found in my words; and life comes through the power of my death; therefore, if you stay on the way, the truth will lead you to eternal life. If you want to avoid going astray, follow me; if you want to know the truth, believe in me; and if you want everlasting life, put your full trust in me, who for your sake endured the death of the cross."




7. What, indeed, is the safe way, the
infallible truth, and the endless life?
What, the way, truth, and life, that
are more excellent than every other?
Surely there is no way, but the holy
and precious merits of Christ; no truth,
but his eternal word; no life, but a
blissful immortality in heaven. If,
therefore, O Christian! thou desirest
to be raised up into heaven with Christ
Jesus, believe in him here, and tread
in the footsteps of his humility; this
is the safe Way to everlasting glory.
If thou wouldst escape the snares of
the world, take hold of his Word by
faith, and follow the example which
he has left for thy imitation; because
this is the infallible Truth. And if it
be thy wish to live with Christ, then
die thou with him and in him unto sin,
and become a new creature; for this is
Life. Thus Christ is the way, the
truth, and the life; and he is so, both
by his example and by his merit.

  
7. What really is the safe way, the undeniable truth, and the everlasting life? What are the way, truth, and life that are superior to all others? There is certainly no way except through the holy and invaluable merits of Christ; no truth except his eternal word; no life except a joyful immortality in heaven. So, if you, O Christian, want to be raised up to heaven with Christ Jesus, believe in him here and follow his example of humility; this is the safe path to eternal glory. If you want to avoid the traps of the world, hold onto his Word by faith and follow the example he has set for you to imitate; this is the undeniable truth. And if you wish to live with Christ, then die with him and in him to sin, and become a new creation; for this is life. Thus, Christ is the way, the truth, and the life; and he is so through both his example and his merit.




8. “Be ye followers of God as dear
children.” Eph. 5:1. Let us labor and
strive after this one thing; that our
lives may resemble the life of Christ.
Were there nothing else to confound
the false Christian, the example of
Christ might effectually and abundantly
do it. When we consider that
Christ our Lord passed his life in grief
and pain, we ought to be ashamed to
spend our lives in ease and pleasures.
If the soldier forgets his own ease and
comfort when he beholds his captain
fighting unto death, shalt thou pursue
after worldly pleasures and honors,
when thy Prince was so ignominiously
treated, and, for thy sake, nailed to
the cross? Is it not a sign that then
thou dost not, in fact, fight under his
banner?

  
8. "Follow God as His beloved children." Eph. 5:1. Let’s work hard and aim for this one goal: that our lives reflect the life of Christ. If nothing else could challenge a false Christian, the example of Christ could certainly do it. When we think about how our Lord Christ lived a life full of grief and suffering, we should be embarrassed to spend our lives in comfort and pleasure. If a soldier forgets his own comfort when he sees his captain fighting to the death, how can you chase after worldly pleasures and honors when your Prince was treated so shamefully and, for your sake, nailed to the cross? Isn’t it a sign that you’re not really fighting under his banner?



9. It is true that, in our day, every
one desires to be considered a Christian;
but how few are they who imitate
the life and deportment of Christ!
Had it been the character of a follower
of Christ, to aim at the acquisition
of honors and possessions, our
Lord would never have taught that
these are not worthy to be compared
with heavenly treasures. Contemplate
the life and doctrine of the blessed
Jesus, and thou shalt own that nothing
can be more opposed than he
and the world. Behold that manger
and that stable! do they not forcibly
evidence a contempt of worldly
things? And will the example of
Christ lead thee to err from the right
way? No! he is the way, and he is
the truth; and his life, compared with
his doctrine, is the only means to preserve
thee from mistake, and to guard
thee from the delusions and errors of
the world. Since then the Lord hath
chosen to enter into his glory by the
way of suffering and reproach, why
shouldst thou labor to make thy way
to hell, through the pomps and vanities
of the world? Return, then, O
deluded soul! escape from the broad
way that leadeth unto death, and in
which thy only enjoyment is “the
pleasures of sin for a season” (Heb.
11:25); enter into this safe Way, in
which the wayfaring man shall not
stray: cordially embrace that Truth
which never can deceive: and live in
Him who is Life itself. This way is
the truth, and this truth is the way.
Awful blindness! a worm of the earth
would make himself great in the
world, when the Lord of glory abased
himself to the very dust. O faithful
soul! when thy bridegroom moves to
[pg 044]
meet thee, clothed with humility, come
down from the elevation of thy pride
and ambition, and descend into the
vale of humiliation to meet him, and
he will embrace and receive thee with
joy.

9. It's true that today, everyone wants to be seen as a Christian; but how few actually live like Christ! If being a follower of Christ meant seeking honors and possessions, our Lord wouldn’t have said that these things can’t compare to heavenly treasures. Look at the life and teachings of Jesus, and you'll agree that He is completely different from the world. Just look at that manger and stable! Don't they show a clear disregard for worldly things? And will Christ's example lead you astray? No! He is the way and the truth; His life, alongside His teachings, is the only way to keep you from mistakes and protect you from the deceptions and errors of the world. Since the Lord chose to enter His glory through suffering and rejection, why would you choose to descend into hell by pursuing the emptiness and fleeting pleasures of the world? Come back, deceived soul! Escape the wide path that leads to death, where your only enjoyment is "the temporary pleasures of sin" (Heb. 11:25); enter this safe Way, where travelers will not get lost: wholeheartedly embrace the Truth that can never mislead you, and live in Him who is Life itself. This way is the truth, and this truth is the way. What terrible blindness! A mere worm would try to make a name for itself in the world, while the Lord of glory humbled Himself to dust. O faithful soul! When your bridegroom comes to meet you, clothed in humility, step down from your pride and ambition, and come down to the valley of humility to meet Him, and He will joyfully embrace and receive you.




10. As Abraham quitted his father's
house, to go into a land which the
Lord was to show him (Gen. 12:1),
so quit thou, as a true child of Abraham,
the pleasure-house of self-will
and self-love, that thou mayest obtain
the divine blessing. Self-love biases
the judgment, blinds the understanding,
disturbs the reason, seduces the
will, corrupts the conscience, closes
the gates of life, and acknowledges
neither God nor neighbor. It banishes
virtue; seeks after honors,
riches, and pleasures; and, in a word,
prefers earth to heaven. He, therefore,
who thus “loveth his life, shall
lose it; but he that hateth his life”
(that is, resists this principle of self-love),
“shall keep it unto life eternal.”
John 12:25. Self-love is the root of
impenitence, and the cause of damnation.
They who are controlled by
self-love and self-honor are destitute
of humility and a knowledge of sin;
consequently, they never can obtain
the remission of sin, though they seek
it with tears; their tears not being
shed because they have offended God,
but merely on account of the personal
loss which they have sustained.

  
10. Just as Abraham left his father's house to go to a land that the Lord would show him (Gen. 12:1), you too should leave behind the comfort of self-will and self-love, so that you can receive the divine blessing. Self-love distorts judgment, clouds understanding, disrupts reason, tempts the will, corrupts conscience, shuts off the paths to life, and disregards both God and neighbor. It drives away virtue and chases after honors, wealth, and pleasures, ultimately valuing earth over heaven. Therefore, the one who "Whoever loves their life will lose it, but whoever hates their life" (meaning, resists this principle of self-love) "will keep it for forever." John 12:25. Self-love is the root of unrepentance and the cause of damnation. Those who are driven by self-love and self-importance lack humility and awareness of sin; as a result, they can never achieve the forgiveness of sins, even if they seek it tearfully. Their tears are not for offending God, but merely for the personal losses they have endured.



11. The kingdom of heaven is compared
in Scripture to “a pearl of great
price;” in order to obtain which, a
man sold all that he had. Matt. 13:45,
46. This pearl is God himself, and that
eternal life which he has promised,
and for the attainment of which every
other object must be forsaken. We
have an example of this in our Lord
Jesus Christ, who descended from
heaven not for his own sake, but for
thy sake; not for his own profit and
advantage, but for thine. Luke 19:10.
And wilt thou yet delay to love him
who gave himself up unto death for
thee?

11. The kingdom of heaven is compared in Scripture to "a valuable gem;" which a man sold everything he had to obtain. Matt. 13:45, 46. This pearl represents God himself and the eternal life he has promised, for which everything else must be sacrificed. We see this in our Lord Jesus Christ, who came down from heaven not for his own sake, but for yours; not for his own benefit, but for yours. Luke 19:10. And will you still hesitate to love the one who gave himself up to death for you?




12. It doubtless is the part of a
faithful spouse, to please her husband
alone: and art thou desirous of pleasing
the world, when thou mayest be
espoused unto Christ, the great lover
of souls? Forsake therefore and sincerely
despise all that is in the world,
in order that thou mayest become
worthy of the eminent dignity of this
spiritual marriage: for if thy love
cleave not solely to Christ, it is a corrupt
and adulterous love, and not that
which a Christian should bear to the
Redeemer. For the Christian's love
to the Redeemer must possess virgin
purity.

  
12. A devoted spouse aims to please her husband alone: do you really want to please the world when you could be united with Christ, the true lover of souls? So, let go of and genuinely reject everything in the world, so you can be worthy of the high honor of this spiritual union: because if your love isn’t only for Christ, it’s a flawed and unfaithful love, not the kind a Christian should have for the Redeemer. A Christian's love for the Redeemer must be pure and innocent.



13. The law of Moses required that
the priest should marry a virgin
(Levit. 21:13, 14); and Christ, our
High Priest, will espouse only a virgin-soul;
one that is attached to nothing
that the world can offer, but
solely to himself; nay, one that loves
not even herself, in comparison with
Christ. “If any man come to me,”
he says, “and hate not his own life, he
cannot be my disciple.” Luke 14:26.

13. The law of Moses required that the priest marry a virgin (Levit. 21:13, 14); and Christ, our High Priest, will only unite with a pure soul; someone who is not tied to anything the world offers, but is completely devoted to him; indeed, someone who doesn’t even love themselves as much as they love Christ. “If anyone reaches out to me,” he says, "and doesn't hate his own life, he cannot be my disciple." Luke 14:26.




14. In order to understand what is
meant by hating ourselves, we are to
remember that we carry about with
us “the old man,” and are indeed the
old man himself; whose nature is to
hasten from one sin to another, to
love himself, to pursue his own profit
and honor, and to indulge his own
will and carnal appetite. For the
flesh is at all times the same; always
considering itself, easily grieved, envious,
bitter, covetous, and revengeful.
This, O Man! is what thou doest:
these sinful motions proceed from thy
heart; this is thy very life, even the
[pg 045]
life of the old man in thee: and therefore
thou must of necessity hate thyself,
and thine own natural life, if ever
thou desirest to be a disciple of Christ.
Whoever loves himself, must love his
own pride and avarice, his own wrath
and hatred, envy and lying, perfidiousness
and unrighteousness; and, in
short, he must love all the progeny
of unholy desires, and a corrupt heart.
But if thou desirest to be a Christian
indeed, thou must not love, nor excuse,
nor palliate thy sins, but thou
must hate them, forsake them, and
subdue them.

  
14. To understand what it means to hate ourselves, we need to remember that we carry around with us “the elderly man,” and we are, in fact, the old man himself; whose nature is to quickly jump from one sin to another, to love himself, to pursue his own gain and honor, and to indulge his own desires and bodily appetites. The flesh is always the same; always focused on itself, easily hurt, envious, bitter, greedy, and vengeful. This, O Man! is what you do: these sinful impulses come from your heart; this is your very life, even the [pg 045] life of the old man in you: and so you must inevitably hate yourself and your natural life if you ever wish to be a disciple of Christ. Whoever loves himself must also love his own pride and greed, his own anger and hatred, envy and deceit, betrayal and injustice; in short, he must love all the offspring of unholy desires and a corrupt heart. But if you truly want to be a Christian, you must not love, excuse, or make excuses for your sins, but you must hate them, abandon them, and conquer them.








 Chapter 15.


 Demonstrating How The“Old Man”Daily Dies, And The“New Man”Is Renewed Daily in a True Christian; Also, What Self-Denial Entails, and What the Christian's Cross Means.



If anyone wants to follow me, they must deny themselves, take up their cross each day, and follow me.Understood! Please provide the text you'd like me to modernize.Luke9:23 AM.




It is the charge of the apostle Paul,
“Put off the old man, which is
corrupt according to the deceitful
lusts; and be renewed in the spirit of
your mind; and put on the new man,
which after God is created in righteousness
and true holiness.” Eph. 4:22-24.
And in another of his Epistles,
he gives us a reason for doing so:
“Ye are not your own; for ye are
bought with a price; therefore, glorify
God in your body and in your spirit,
which are God's.” 1 Cor. 6:19, 20.

  
The apostle Paul instructs us,  
"Remove the old self, which is tainted by deceptive desires; refresh your mindset; and embrace the new self, made to reflect God in genuine righteousness and holiness." Eph. 4:22-24.  
In another of his letters,  
he explains why we should do this:  
“You do not belong to yourself; you were purchased at a price; so, honor God with your body and your spirit, which are God's.” 1 Cor. 6:19, 20.



2. We have already noticed what is
meant by the old man; namely, pride,
covetousness, lasciviousness, unrighteousness,
wrath, enmity, hatred, etc.;
all of which must die in the Christian,
if ever the new man arise in him again,
and is day by day renewed.

2. We have already discussed what is meant by the elderly man; specifically, pride, greed, lust, wrongdoing, anger, hostility, hatred, and so on; all of which must die in the Christian if the new guy is ever to emerge within him again and is renewed day by day.



3. In proportion as the old man
dies, the new man is quickened. As
pride loses its influence, humility, by
the grace of God the Holy Spirit, succeeds;
as wrath yields, meekness advances;
as covetousness is done away,
trust in God is increased; and as the
love of the world is removed, the love
of God takes its place in the soul, and
becomes more and more vigorous and
ardent. In this consists the renovation
of the new man. This is the
fruit of the Spirit; this is practical
and living faith (Gal. 5:22); this is
Christ in us; this is the new command
of Christ and new obedience; this is
the result of the new birth in us, in
which thou must live if thou desirest
to be a child of God; for those only
who so live have a right to be so
called.

3. As the old man dies, the new man comes to life. As pride loses its grip, humility, through the grace of God the Holy Spirit, takes over; as anger fades, gentleness rises; as greed disappears, trust in God grows; and as the love of the world is let go, the love of God fills the soul and becomes stronger and more passionate. This is what the renewal of the new man is all about. This is the fruit of the Spirit; this is practical and living faith (Gal. 5:22); this is Christ in us; this is the new command of Christ and new obedience; this is the outcome of being born again, and you must live this way if you want to be a child of God; for only those who live this way have the right to be called so.




4. This is the reason why a man
ought now to deny himself; to renounce
his own honor and will, his
own love and pleasure, and all his
profit and interest in the world; and
why he ought freely to give up his
own right and life, and consider himself
unworthy of everything that Providence
bestows upon him. A real Christian,
who is endued with the humility
of Christ, readily owns that no man
[pg 046]
can lay claim to even the least of those
benefits that descend from above, because
they are all gifts, and freely proceed
from the goodness of God. On
this account he uses all as being really
the property of God, with fear and
trembling; not to promote his own
pleasure and satisfaction, his own
profit and praise, but from necessity
alone, and because he cannot otherwise
subsist.


4. This is why a person should deny themselves; to let go of their own honor and desires, their own love and pleasure, and everything they gain or care about in the world; and why they should willingly give up their own rights and life, considering themselves unworthy of anything that Providence gives them. A true Christian, who embodies the humility of Christ, acknowledges that no one can claim even the smallest of the blessings that come from above, because they are all gifts, given freely by God's goodness. For this reason, they treat everything as truly belonging to God, with reverence; not to serve their own pleasure and satisfaction, or their own gain and recognition, but out of necessity, simply because they cannot survive otherwise. [pg 046]



5. Let a true Christian who denies
himself, and a false Christian who is
filled with inordinate self-love, be compared
together. If an affront be offered
to the latter, you may soon behold
his anger rising, and visible marks
of passion and discontent; and these
are, not unfrequently, followed up by
reproachful language and actions, by
a spirit of revenge, and sometimes by
imprecations and curses. All this proceeds
from the old man, whose proper
character it is to be angry and bitter,
and to exhibit rancor and asperity.
On the contrary, he that is a Christian
indeed, and has sincerely begun
to practice self-denial, is gentle, patient,
and ready to forgive; free from
a revengeful spirit; full of compassion
and tenderness; and esteems himself
worthy of all the sufferings which
Providence may be pleased to allot to
him. These qualities are all included
in self-denial.

5. Let a true Christian who practices self-denial be compared to a false Christian who is consumed by excessive self-love. If the latter is insulted, you will quickly see his anger rise, showing clear signs of frustration and dissatisfaction; this is often followed by hurtful words and actions, a desire for revenge, and sometimes even curses. All of this comes from the former self, which is characterized by anger and bitterness, exhibiting resentment and harshness. In contrast, a genuine Christian who has truly begun to practice self-denial is gentle, patient, and willing to forgive; free from a vengeful attitude; full of compassion and kindness; and considers himself deserving of any hardships that Providence may send his way. All these traits are encompassed in self-control.




6. In the exercise of this patience,
meekness, and lowliness of mind, our
Lord Jesus Christ has set us an example
by willingly denying himself.
“The Son of man,” he says, “came
not to be ministered unto, but to minister”
(Matt. 20:28); and again, “I
am among you as he that serveth”
(Luke 22:27); and in another place,
“The Son of man hath not where to
lay his head.” Luke 9:58. David,
when reviled by Shimei, practised the
duty of self-denial, for his words were:
“The Lord hath said unto him, Curse
David.” 2 Sam. 16:10. As if he had
said: “I am a worm in the sight of
God, and deserve to suffer far worse
things.” And thus have all the saints
and prophets of God freely denied
their own will, and esteemed themselves
unworthy of every blessing.
They bore the burden of their day
with patience (Acts 5:40, 41); they
cursed not when they were cursed;
they blessed their persecutors, and
prayed for them by whom they were
slaughtered (Acts 7:60); and thus,
“through much tribulation, entered
into the kingdom of God.” Acts 14:22.

  
6. In practicing this patience, humility, and lowliness of mind, our Lord Jesus Christ has shown us an example by willingly denying Himself.  
“The Son of Man,” He says, "didn't come to be served, but to serve" (Matt. 20:28); and again, "I am here with you as someone who serves." (Luke 22:27); and in another place, “The Son of Man doesn't have anywhere to rest His head.” (Luke 9:58). David, when insulted by Shimei, practiced self-denial, for his words were: "The Lord told him, 'Curse David.'" (2 Sam. 16:10). As if he had said: "I am a worm in God's eyes and deserve to suffer much worse." All the saints and prophets of God have freely denied their own will and considered themselves unworthy of every blessing. They bore the burdens of their time with patience (Acts 5:40, 41); they did not curse when they were insulted; they blessed their persecutors and prayed for those who killed them (Acts 7:60); and thus, "Through a lot of challenges, they entered the Kingdom of God." (Acts 14:22).



7. This was true when they acknowledged
themselves unworthy of any
favor, but worthy of all the evils that
could befall them.

7. This was true when they recognized that they didn’t deserve any kindness, but were deserving of all the misfortunes that could come their way.




8. Now, this self-denial is the cross
of Christ, which he has encouraged us
to bear, saying: “If any man will
come after me, let him deny himself
and take up his cross daily, and follow
me.” Luke 9:23. This self-denying
life is a severe cross to the flesh; the
natural man desires a life free from
restraint and contradiction, and would
follow the inclination of his own will,
and seek after his own ease and pleasure,
rather than the humility, patience,
and meekness of Christ, with the other
graces of his life and example.


8. Now, this self-denial is the cross of Christ, which He has encouraged us to bear, saying: “If anyone wants to be my follower, they must deny themselves, take up their cross daily, and follow me.” Luke 9:23. This self-denying life is a heavy burden for the flesh; the natural person craves a life without restrictions and contradictions, preferring to follow their own desires and seek comfort and pleasure instead of embracing the humility, patience, and meekness of Christ, along with the other virtues reflected in His life and example.



9. But whatever opposition the old
man may raise for a time, he has received
the sentence of death, and if
thy soul be ever saved, he must surely
die. For never canst thou be clothed
with the humility of Christ unless thy
natural pride be first subdued; nor
canst thou feel a love of his poverty
unless thy avarice and thy love of
the world be first overcome. Thou
wilt not be able to follow Christ in
the contempt of vainglory, nor to endure
[pg 047]
the reproach of his cross, until
thine ambition be rooted out; nor wilt
thou ever express in thy life the meekness
and patience of Jesus until thy revengeful
spirit be inwardly mortified.

9. But whatever resistance the old man might put up for a while, he's already been sentenced to death, and if your soul is ever to be saved, he definitely has to die. You can never be filled with the humility of Christ unless your natural pride is first tamed; nor can you truly appreciate his poverty unless your greed and love for the world are first conquered. You won't be able to follow Christ in rejecting vanity, nor endure the shame of his cross, until your ambition is completely uprooted; nor will you ever show the meekness and patience of Jesus in your life until your vengeful spirit is put to rest.



10. These are the spiritual exercises
which the Scriptures mean when they
speak of denying ourselves, of bearing the
cross of Christ, and of following him,—exercises
that are submitted to, not
with any expectation of profit, merit,
reward, interest, or praise, but from
pure love to the Saviour, and because
Christ hath passed through all this
before us, and “hath left us an example
that we should follow his steps.”
Since the image of God is the greatest
dignity of man, we ought the more
earnestly to practise the duty of self-denial,
by which that image, effaced
by sin, is revived within us. And as
this is the highest honor of which our
nature is susceptible, so is it the strongest
inducement that can possibly be
suggested to endear to us the practice
of self-denial.

10. These are the spiritual exercises that the Scriptures refer to when they talk about self-denial, bearing the cross of Christ, and following him—exercises we undertake not with any expectation of gain, recognition, reward, benefit, or praise, but out of pure love for the Savior, because Christ has gone through all of this before us and “has left us an example that we should follow.” Since the image of God is the greatest dignity of humanity, we should earnestly practice the duty of self-denial, through which that image, tarnished by sin, is restored within us. And since this is the highest honor our nature can attain, it is also the strongest reason to cherish the practice of self-denial.



11. Why, then, should man so eagerly
desire the fading honors of this world,
which, however they may raise him in
the estimation of his fellow-mortals,
render him in no degree more acceptable
in the sight of God. The great
and the wise have bodies composed of
flesh and blood as the meanest and the
most despised; so that, in this respect,
no man has the slightest superiority
over another. One is born even as the
other, and dies even as the other; for
the beginning and end of all men, as
to this world, is alike. What folly
then is it to covet worldly honors and
the praise of men! Such desires spring
from the root of self-love, that bane
of the soul, that seed of all spiritual
diseases, by which the heart of man is
turned from God to the world, and
from Christ to self. How incapable
and how backward is the lover of
himself to obey the words of the
blessed Redeemer, and to lose his life
for His sake that he may save it. This
is a paradox hostile to the inclinations
of the “old nature,” and therefore but
little considered by the bulk of mankind.

11. Why, then, should people so eagerly desire the fleeting honors of this world, which, no matter how much they elevate one's status among others, do not make one any more acceptable in the eyes of God? The great and the wise have bodies made of flesh and blood just like the lowest and most despised; so in this regard, no one has any real superiority over another. Everyone is born the same way and dies the same way; for the beginning and end of all people, in this world, are alike. What foolishness it is to crave worldly honors and the praise of others! Such desires come from self-love, which is the poison of the soul, the root of all spiritual illnesses, causing the heart to turn from God to the world and from Christ to self. How incapable and how resistant is the self-lover to obey the words of the blessed Redeemer and to give up their life for His sake so that they may save it. This is a paradox that goes against the tendencies of the "ancient nature," and therefore is rarely considered by the majority of people.



12. Alas! how small is the number
of those who have a thorough knowledge
of the depraved life of the old
Adam, or who heartily strive against
it! And yet, if ever we would rescue
our souls from perdition, we must die
to it and to all its restless workings.
Whatever corruptions have been entailed
on us by Adam, must be removed
in Christ. In his humility, our
pride and ambition must expire; in
beholding his poverty, our thirst after
earthly things must die away. The
contemplation of his bitter sufferings
should subdue our sensual lusts; the
reproaches which he endured, and the
entire resignation with which he submitted
to the contempt of the world,
should restrain us from the pursuit of
worldly honors, and from the indulgence
of anger and passion.

12. Unfortunately, the number of people who truly understand the corrupt nature of our old selves or who genuinely work against it is disappointingly small! Yet, if we want to save our souls from destruction, we need to let go of that old self and all its restless desires. Any corruptions we've inherited from Adam must be cleared away in Christ. In his humility, we need to let go of our pride and ambition; reflecting on his poverty should help us lose our desire for material things. Thinking about his painful sufferings should help tame our sensual desires; the insults he faced and the complete acceptance with which he dealt with the world's scorn should keep us from chasing after worldly honors and indulging in anger and passion.



13. He who is thus dead to himself,
will also readily die to the world, its
pomps, and wealth, and honors, and
pleasures, solacing himself with those
higher riches, dignities, and enjoyments,
to which he is admitted by
faith in Christ. He becomes, indeed,
“a stranger upon the earth” (Ps.
39:12), but he is the friend of Christ,
and Christ will comfort his heart with
the light of his countenance here, and
with joy everlasting and unutterable
in the world to come.

13. Someone who is truly dead to themselves will also easily let go of the world, its flashy appeals, wealth, honors, and pleasures, finding comfort in the greater riches, dignities, and joys that come from faith in Christ. They become, in fact, “a stranger on the earth” (Ps. 39:12), but they are a friend of Christ, and Christ will brighten their heart with His presence here and grant them everlasting and indescribable joy in the life to come.



[pg 048]





 Chapter 16.


 There is a constant conflict in Christians between the spirit and the flesh.



I see another law within me, battling against the law of my mind.Please provide the text you would like me to modernize.Rom.7:23 AM.




The two opposite principles in the
heart of the real Christian, are
spoken of by the apostle under different
names, viz.: the inward and outward
man (2 Cor. 4:16), the law of
the mind and the law of the members
(Rom. 7:23), and the flesh and spirit.
“The flesh,” says he, “lusteth against
the Spirit, and the Spirit against the
flesh.” Gal. 5:17.

  
The two opposing principles in the heart of a true Christian are referred to by the apostle using different terms, namely: the inner and outer self (2 Cor. 4:16), the mindset قانون and the law of the body (Rom. 7:23), and the body and soul. "The body," he says, “desires that conflict with the Spirit, and the Spirit that conflicts with the flesh.” Gal. 5:17.




2. When the Spirit conquers the
flesh, then man lives in the new nature
and is in God and in Christ: but
when the flesh vanquishes the Spirit,
and thus gains the ascendency, then
man lives in the devil and in the old
nature; he is under the dominion of
the world, and without the kingdom
of God, and, consequently, is called
carnal. And “to be carnally minded
is death.” Rom. 8:6.

  
2. When the Spirit prevails over the flesh, a person lives in their new nature and is connected to God and Christ. However, when the flesh overpowers the Spirit and takes control, that person lives in the devil and the old nature; they are influenced by the world and are outside the kingdom of God, and as a result, are called sexual. And "Focusing on worldly desires leads to death." Rom. 8:6.



3. It is according to the predominance
of either of these principles
(the flesh and the Spirit), that a man
obtains his name in Scripture, and is
called carnal or spiritual. When the
flesh and its sensual lusts are subdued,
it is an indication of the strength of
the spirit, and of a man's proficiency
in the inward life; but if a man be
vanquished by the flesh, it betrays
the weakness both of his faith and
spirit.

3. A person's name in Scripture is determined by which of these principles (the flesh or the Spirit) is dominant. He is referred to as sexual or spiritual. When someone has control over their flesh and its desires, it shows the strength of their spirit and their growth in the inner life; however, if a person is overcome by the flesh, it reveals the weakness of both their faith and spirit.



4. Solomon says, “He that ruleth
his spirit (his mind), is better than he
that taketh a city.” Prov. 16:32. If,
then, thou desirest to be a valiant conqueror,
and to gain an immortal victory,
conquer thyself; subdue thy passions,
mortify thy pride, quell thine
ambition, and destroy every inordinate
lust with which thou art assailed;
and thus shalt thou overthrow the kingdom
of Satan, who, by means of such
sins, ruleth in the world. Many have
signalized themselves by the capture
of towns and cities; but, alas! how
few are they who, in a higher sense,
may be denominated conquerors of the
world!

4. Solomon says, "Anyone who can control their mind is better than someone who takes a city." Prov. 16:32. So, if you want to be a true warrior and achieve an everlasting victory, conquer yourself; control your emotions, suppress your pride, tame your ambition, and eliminate every excessive desire that troubles you; by doing this, you will defeat the kingdom of Satan, who rules the world through such sins. Many have distinguished themselves by taking towns and cities; but, sadly, how few can truly be called world conquerors!



5. If thou yieldest too far to the
flesh, thou destroyest thy soul. It is
surely better that the soul overcome,
and that the body also be preserved,
than that, the body overcoming, both
body and soul should be destroyed
together.

5. If you give in too much to the desires of the flesh, you harm your soul. It's definitely better for the soul to prevail, and for the body to be kept safe, than for the body's desires to win and for both body and soul to be lost together.



6. This contest, though attended
with various trials and difficulties, will,
however, issue in a glorious victory
and a heavenly crown: “Be thou faithful
unto death,” saith the Captain of
our salvation, “and I will give thee a
crown of life.” Rev. 2:10. And the
disciple that lay in his bosom tells us,
“This is the victory that overcometh
the world, even our faith.” 1 John 5:4.
Thou wilt say, What is it to overcome
the world? We answer, It is the world
within us, which is here principally
meant. Overcome thy self, and then
the victory over the world is thine.

6. This contest, although filled with various trials and challenges, will ultimately lead to a glorious victory and a heavenly crown: “Stay faithful even to the point of death,” says the Captain of our salvation, “and I will give you a crown of life.” Rev. 2:10. And the disciple who was close to Him tells us, “This is the victory that has conquered the world: our faith.” 1 John 5:4. You might wonder, what does it mean to overcome the world? We answer, it refers primarily to the world within us. Conquer your self, and then the victory over the world will be yours.




7. Some may, perhaps, be here ready
to inquire, “What, if sin sometimes
closely beset me, and bear me away
against my will; must I be excluded
[pg 049]
from the number of God's children,
according to that saying of St. John,
‘He that committeth sin is of the
devil’?” 1 John 3:8. To this it must
be replied: If thou feelest the conflict
of the Spirit against the flesh,
and art grieved that thou sometimes
doest things which thou wouldst not,
it is an evidence that, amidst the infirmities
which encompass thee, thy
faith and thy spirit struggle against
the flesh, and are opposed to it. St.
Paul himself teaches us that this warfare
has place even in godly and believing
souls, when he says, “I see another
law in my members warring
against the law of my mind (that is,
against the new, inward man), and
bringing me into captivity to the law
of sin which is in my members” (Rom.
7:23); thus causing him sometimes to
do the things which he would not. To
will, was present with him; but to
perform the good which he would, he
was not always able; inasmuch as he
could not do of himself the good which
he would, while to do the evil which
he would not, was always easy to him.
Hence he exclaims, “O wretched man
that I am! who shall deliver me from
the body of this death?” Rom. 7:24.
And to this agrees what Christ himself
says: “The spirit indeed is willing,
but the flesh is weak.” Matt. 26:41;
Mark 14:38.

  
7. Some might be wondering, "If sin sometimes really fights against me and pulls me away despite my wishes, does that mean I have to be excluded from being one of God's children, based on St. John's saying, ‘He that commits sin is of the devil’?" 1 John 3:8. The response is: If you feel the battle between the Spirit and the flesh and are upset that you sometimes do things you don't want to do, that shows that, despite your weaknesses, your faith and spirit are fighting against the flesh and oppose it. St. Paul himself teaches us that this struggle happens even in righteous and believing souls when he says, "I see another law at work in my body that fights against the law of my mind (which represents the new, inner self) and makes me a prisoner to the law of sin that exists in my body." (Rom. 7:23); making him sometimes do things he wouldn't want to. He could will to do good, but he wasn't always able to carry it out; since he couldn't do the good he wanted on his own, while doing the evil he didn't want was always easy for him. Thus, he exclaims, “O miserable man that I am! Who will rescue me from this body of death?” Rom. 7:24. And this aligns with what Christ himself says: "The spirit is willing, but the body is weak." Matt. 26:41; Mark 14:38.



8. As long, therefore, as this conflict
is felt in man, sin cannot be said to
rule in him; for he who is continually
fighting against sin, resists its struggles
for dominion; and sin cannot destroy
the man who opposes the attempts
which it makes upon the soul.

8. As long as this conflict is present within a person, sin cannot be said to guideline over them; because the person who constantly fights against sin resists its attempts to take control. Sin cannot defeat someone who stands against its efforts to seize the soul.



9. It is the experience of all the
saints, that they alike have sin, according
to the word of St. John: “If
we say that we have no sin, we deceive
ourselves.” 1 John 1:8. It is not, however,
the indwelling sin that condemns
a man, but the reigning sin. The sin
with which we contend, and to the
commission of which we do not consent,
is not imputed to us; as St. Paul
says: “There is therefore now no
condemnation to them which are in
Christ Jesus, who walk not after the
flesh, but after the Spirit” (Rom. 8:1);
that is, who do not permit the
flesh to rule. But as for those who
are altogether strangers to this spiritual
strife, this combat of the flesh and
Spirit, they are not born again, but
are under the reigning influence of sin;
they remain the servants of sin and
Satan, and are, consequently, damned;
for “the law of the Spirit of life” hath
not made them “free from the law of
sin and death” (Rom. 8:2), so long
as they thus suffer sin to rule over
them, and to “reign in their mortal
body.”

9. All the saints agree that everyone has sin, just as St. John said: "If we claim we have no sin, we're just fooling ourselves." 1 John 1:8. However, it’s not the insertion sin that condemns a person, but the ruling sin. The sin we struggle with, and to which we do not consent, is not held against us; as St. Paul states: "Therefore, there is now no condemnation for those who are in Christ Jesus, who do not live according to the flesh, but according to the Spirit." (Rom. 8:1); meaning, those who do not let the flesh take control. But those who are completely unfamiliar with this spiritual struggle, this battle between the flesh and the Spirit, are not born again; they are under the current influence of sin; they remain servants of sin and Satan, and are therefore condemned; for “the law of the Spirit of life” has not set them "free from the law of sin and death" (Rom. 8:2), as long as they allow sin to rule over them and to "control their mortal body."



10. All this is illustrated in Josh.
16:10. The remnant of the Canaanites
were permitted to dwell amongst
the children of Israel, but not to have
dominion over them; and thus the Israel
of God feel their remaining imperfections,
but do not allow them to
gain the pre-eminence. To preserve
this pre-eminence is the duty of the
new man in Christ, whose name is
Israel (that is, a prince of God) (Gen.
32:28); and who, as a prince, hath
power with God, and shall at last prevail.

10. All this is shown in Joshua. 16:10. The leftover Canaanites were allowed to live among the Israelites, but they weren’t allowed to rule over them; similarly, the people of God recognize their ongoing flaws but don’t let them take charge. It's the responsibility of the new person in Christ, whose name is Israel (meaning a child of God) (Gen. 32:28), to maintain this authority; as a prince, he has power with God and will ultimately succeed.




11. This daily strife with the old
man, is an encouraging evidence of
the existence of the new man; for it
plainly indicates that there are two
contending principles in him who is
the subject of it. The strength of the
spirit and the victory succeeding it,
demonstrate the true Israelite; and
the warfare of the spirit indicates the
real Christian. The land of Canaan
[pg 050]
cannot indeed be gained without war:
but when the flesh, like the Canaanite
of old, invades the territories of the
spirit, it then becomes the part of the
spiritual and true Israel not to submit
to such a master; but, after true repentance
and remission of sin, to collect
new strength in Christ, and by
the grace of God to rise again from
his fall, and earnestly implore Jesus,
our true Joshua, to vanquish for him
and in him, the spiritual Canaanite,
the enemy of his soul. When this is
accomplished, the sinner is not only
forgiven and restored to favor, but he
is likewise refreshed and strengthened
in Christ, his great Captain in this
spiritual combat. With regard, therefore,
to such as continue to feel many
infirmities in the flesh, and who cannot
do the things which they would,
I exhort them to cleave to Jesus as
sincere penitents, and to cover their
blemishes with his perfect obedience.
It is in this order, and in this order
alone, that the imputation of Christ's
merits becomes salutary and effectual;
that is, when a man forsakes his
sin, and by daily repentance strives
against it; repairs his former losses,
and guards against future temptations.
But while the sinner remains
a stranger to brokenness of heart on
account of transgression; while he
continues to gratify the unholy propensities
of the flesh, nothing can be
more absurd than for him to suppose
that the merits of Christ are imputed
to him; for how can the blood of
Christ benefit him who treads it under
foot? Heb. 10:29.

  
11. This daily struggle with the old self is clear evidence of the new self; it clearly shows that two opposing principles exist in the person experiencing it. The strength of the spirit and the victory that accompanies it demonstrate the true believer, and the conflict of the spirit indicates the real Christian. The land of Canaan [pg 050] cannot indeed be obtained without a fight: but when the flesh, like the Canaanites of old, invades the territory of the spirit, it is the responsibility of the spiritual and true believer not to submit to such a master; rather, after genuine repentance and forgiveness of sin, to gather new strength in Christ, and by the grace of God to rise again after falling, and sincerely ask Jesus, our true Joshua, to defeat for him and within him the spiritual Canaanite, the enemy of his soul. When this happens, the sinner is not only forgiven and restored to favor, but he is also renewed and strengthened in Christ, his great Captain in this spiritual battle. Therefore, regarding those who continue to feel many weaknesses in the flesh, and who cannot do the things they wish, I encourage them to cling to Jesus as sincere repenters, and to cover their shortcomings with his perfect obedience. It is in this way, and only in this way, that the application of Christ's merits becomes beneficial and effective; that is, when a person turns away from sin and, through daily repentance, fights against it; repairs past losses, and guards against future temptations. But as long as the sinner remains unrepentant and does not experience a broken heart due to their transgressions; as long as he continues to indulge the sinful desires of the flesh, it is completely unreasonable for him to think that the merits of Christ apply to him; for how can the blood of Christ help someone who tramples it underfoot? Heb. 10:29.








 Chapter 17.


 The inheritance and possessions of Christians are not from this world; therefore, they should see themselves as strangers here while using earthly things.



We came into this world with nothing, and it's clear we can't take anything with us when we leave. So, as long as we have food and clothing, let's be satisfied with that.—1Tim.6:7, 8.




The design of the blessed God in
creating temporal things, was
that they might supply man's bodily
wants; and it is right that they should
be used for such a purpose, and be
received at the hands of God with
gratitude, attended with fear and
trembling. In regard to those things
which are not absolutely necessary,
whether gold and silver, food and
raiment, etc., they are left to man in
order to prove him; so that from the
manner in which he employs these
objects, it may be discovered how he
stands affected towards God, while
possessed of the goods of this world:
whether, on the one hand, he will
still cleave to God, and in the midst
of earthly possessions, keep his eye
constantly fixed on those which are
to come; or whether, withdrawing
his love from God, he will attach himself
to this fleeting world, and prefer
a fading earthly paradise, to that
which is permanent and heavenly.

  
The intention of the blessed God in creating temporary things was to meet human physical needs; it's appropriate that these should be used for that purpose, and received from God with gratitude, accompanied by respect and humility. When it comes to things that aren’t absolutely essential, like gold, silver, food, clothing, etc., they are left to humans to test them. The way people use these possessions reveals their relationship with God while having the goods of this world: whether they will remain faithful to God and, amid earthly wealth, keep their focus on what is to come; or whether they will turn their love away from God and become attached to this temporary world, choosing a fading earthly paradise over the lasting and heavenly one.




2. Man is therefore left to his own
[pg 051]
liberty and choice, in order that he
may be judged hereafter according to
that which he has chosen here, and
thus be without excuse in that day.
Agreeably to this principle, it was the
solemn declaration of Moses to the
people of Israel: “I call heaven and
earth to record this day against you,
that I have set before you life and
death, blessing and cursing: therefore
choose life, that both thou and thy
seed may live.” Deut. 30:19.

  
2. People are therefore left to their own  
[pg 051]  
freedom and decisions, so they can be judged later based on what they chose here, and be without excuse on that day. In line with this principle, Moses made a solemn declaration to the people of Israel: "I call on heaven and earth to witness against you today that I have placed before you life and death, blessings and curses; choose life so that you and your descendants may live." Deut. 30:19.



3. The things of this world are then
designed, not to fill us with earthly
delight and pleasures, but to be tests
and trials of our fidelity. In these
trials the fall is very easy, when once
we begin to withdraw from God.
The pleasures of this world are the
fruits of a forbidden tree; of which we
are warned by God not to eat, lest
our minds going out after them should
eventually take delight in them, after
the manner of those who know no
other pleasures, but such as are derived
from earthly objects. These
persons, by indulging the flesh, convert
meat, drink, and apparel into
snares by which they are turned away
from God.

3. The things in this world are not meant to fill us with earthly joy and pleasures, but to test our loyalty. During these tests, it’s easy to stumble when we start to drift away from God. The pleasures of this world are like the fruits of a forbidden tree; God warns us not to indulge in them, so our minds don’t start seeking them and find joy in them, like those who know nothing but pleasures from worldly things. Those who give in to their desires can turn food, drink, and clothing into traps that pull them away from God.




4. It certainly is the duty of every
true Christian, to esteem himself a
stranger and pilgrim in this world;
and as bound to use earthly blessings,
not as means of satiating lust or gratifying
wantonness, but of supplying
his absolute wants and necessities.
We ought not to set our affections on
these inferior objects, but on Him
alone who is able to satisfy them.
To do otherwise, is to expose ourselves
to dangerous temptations, and
with Eve, to eat daily of the forbidden
tree. The real Christian is not
intent upon worldly concerns, or delicious
fare; for his interior eye is directed
to that bread which endureth
unto eternal life. Nor is he solicitous
about fine and fashionable apparel;
aspiring rather after robes of
divine light, and the raiment of glorified
bodies. In short, all things that
please the natural man in this world,
are, to a true Christian, only so many
crosses and temptations, allurements
of sin and snares of death, that continually
exercise his virtue. Whatever
man uses without the fear of
God, whatever he applies to the mere
gratifying of his flesh, cannot fail to
operate as a poison to the soul, however
pleasant and salutary it may appear
to be to the body. Yet, so far
from laboring to know the forbidden
tree of worldly pleasures and its various
fruits, man gives himself up to a
careless and thoughtless state of life,
and yields to the lust of the flesh, not
considering that this lust is really the
forbidden tree.

  
4. It is definitely the responsibility of every true Christian to see himself as a stranger and traveler in this world; and he should use earthly blessings not to satisfy lust or indulge in excess, but to meet his basic needs and necessities. We should not focus our love on these lesser things, but on Him alone who can truly fulfill them. To do otherwise puts us at risk of dangerous temptations, and like Eve, we risk daily consuming from the forbidden tree. A genuine Christian is not focused on worldly matters or indulgent foods; his inner vision is set on the bread that lasts for eternal life. He isn’t worried about fancy and trendy clothes; instead, he aspires to wear robes of divine light and the attire of glorified bodies. In summary, everything that pleases the natural man in this world is to a true Christian merely a series of crosses and temptations, seductions of sin, and traps of death that constantly challenge his virtue. Anything a person uses without the fear of God, anything applied merely for the gratification of the flesh, will ultimately act as poison to the soul, no matter how appealing and beneficial it may seem to the body. Yet, rather than striving to understand the forbidden tree of worldly pleasures and its various fruits, people surrender themselves to a careless and thoughtless way of life, giving in to the desires of the flesh, without realizing that these desires are truly the banned tree.




5. The Christian, on the other hand,
uses all things in the fear of God, and
as a stranger and pilgrim on the earth;
avoiding every kind of excess in meat,
drink, apparel, houses, and the other
things of this life, lest, by an improper
use of them, he should offend both
his Father in heaven, and his fellow-Christians
upon earth. He will not so
much as gaze on the forbidden tree, in
order that he may not be ensnared;
but with the eye of faith, he steadfastly
beholds the future felicity of
the soul, and for the sake of this
felicity, refuses to yield to the cravings
of corrupt nature. What does
it profit the body that in this world
it swims in lusts and pleasures, when,
after a short period, it must be devoured
by worms, and stripped of all
its enjoyments! “Naked,” says Job,
“came I out of my mother's womb,
and naked shall I return thither.”
Job 1:21. We bring into the world
[pg 052]
a naked and infirm, a poor and indigent
body; and even this is the spoil
of death; for when we pass out of this
world we leave it behind us forever.


5. The Christian, on the other hand, uses everything with a sense of reverence for God, as a temporary visitor and traveler on this earth; avoiding excess in food, drink, clothing, homes, and other aspects of life, so that by misusing them, he doesn’t offend both his Father in heaven and his fellow Christians on earth. He won't even look at the forbidden tree, to avoid falling into temptation; instead, with the eyes of faith, he firmly focuses on the future happiness of the soul, and for the sake of that happiness, he resists the pull of his corrupt nature. What good is it for the body to indulge in lusts and pleasures in this world, when, after a short time, it will be consumed by worms and stripped of all enjoyment? "Exposed," says Job, "I came out of my mother's womb, and I shall return there naked." Job 1:21. We come into this world [pg 052] with a naked and fragile, poor and needy body; and even this is the outcome of death; for when we leave this world, we leave it behind forever.



6. Whatever we enjoy from the time
of our birth to the period of our dissolution,
is all the bread of mercy and
affliction, and designed to supply the
bare wants of this mortal life. At the
approach of death all is taken from us
again, and we depart out of the world
poorer than when we entered it.
When man enters the world, he brings
with him life and a body, and finds the
necessary shelter, meat, and drink provided
for him; but, after existing a
short time, he is, in a moment, bereft
of all, and leaves behind him even his
body and his life. Consider then, O
man! whether there can be anything
more wretched and poor, more naked
and miserable, than man when he dies,
if he be not clothed with Christ's righteousness,
and enriched in his God.

6. Everything we experience from the moment we're born until we die is just a mix of mercy and suffering, intended to meet the basic needs of this temporary life. As death approaches, everything is taken from us, and we leave this world poorer than we arrived. When a person comes into the world, they bring life and a body, and they find that their basic needs for shelter, food, and drink are already taken care of. But after just a short time, they can suddenly lose everything and depart, leaving behind even their body and life. So, consider this, oh man! Is there anything more wretched and poor, more stripped bare and miserable, than a person at death, if they are not clothed with Christ's righteousness and enriched in their God?




7. As, therefore, we are confessedly
strangers and pilgrims here, and at
the hour of dissolution must leave behind
us every earthly enjoyment, let
us, at least, cease to encumber our
souls with things which we cannot
carry out of this world, and the use
of which is restricted to this life only.
Is it not a species of madness to heap
up riches for a frail body, for a body
which we must leave behind us, and
which cannot possibly enjoy wealth
hereafter? Luke 12:20, 21. Are we
ignorant that there is another and a
better world, another body and another
life, and that, whatever we may
appear in the sight of men, we are in
the eye of God only strangers and sojourners
on the earth? Ps. 39:12;
Lev. 25:23. “Ye are,” saith the Lord,
“strangers and sojourners with me,”
that is, “before my eyes, although ye
may not remember it.”

  
7. Since we are clearly strangers and travelers here, and at the time of our passing must leave behind every earthly pleasure, let’s at least stop burdening our souls with things we can’t take with us and that only matter in this life. Isn't it a kind of madness to gather wealth for a fragile body, one that we have to leave behind and that can’t possibly enjoy riches in the afterlife? Luke 12:20, 21. Are we unaware that there is a better world, another body, and another life, and that, no matter how we appear to others, we are in God's eyes just strangers and visitors on this earth? Ps. 39:12; Lev. 25:23. “You're,” says the Lord, "strangers and visitors with me," meaning, “before my eyes, even if you may not recall it.”



8. If, then, we are strangers and sojourners,
it follows that our country
and our home must be elsewhere. This
will be most evident to us, if we compare
time with eternity, the visible
with the invisible world, the earthly
tabernacle with the heavenly, and
things that are frail and perishing,
with those that are lasting and eternal.
Such a comparison will afford us
a due insight into time and eternity,
and lead us to behold with the eye of
faith, such things as remain altogether
unknown to the unthinking multitude.
It is from the want of this consideration,
that so many become lax and
disorderly in their manners, wallow
in the mire of earthly pleasures, and
drown themselves in avarice and
worldly cares. It is from the want
of this reflection, that the major part
of mankind, however keen and shrewd
in the pursuits of this world, are blind
and insensible to the concerns of the
immortal soul. They addict themselves
so much to this life, as to esteem
it to be the most delightful, the best
and noblest of all; while the true
Christian, on the contrary, accounts
it an exile, a vale of tears, a place of
misery, a deep and dark prison.

8. So, if we are just passing through this world, it makes sense that our true home and country are somewhere else. This becomes clear when we compare time with eternity, the visible with the invisible, our earthly existence with the heavenly, and the things that are fragile and temporary with those that are lasting and eternal. Making this comparison helps us understand time and eternity better and allows us to see, through faith, things that remain completely unknown to those who don’t think deeply. It’s because of this lack of understanding that so many people become careless and disorderly in their behavior, wallowing in earthly pleasures and drowning in greed and worldly concerns. It’s this absence of reflection that causes most people, no matter how smart or cunning they are in their pursuits, to be blind and indifferent to the fate of their immortal souls. They become so attached to this life that they believe it's the most enjoyable, the best, and the highest form of existence; whereas a true Christian sees it as an exile, a painful journey, a place of suffering, a dark and deep prison.




9. Hence it is that those who love
this world, and seek their happiness
in it, do not excel even the brute creation
in wisdom or understanding;
and as they live, so they die like
beasts. Ps. 49:12, 20. They are totally
blind as it respects the inward
man; they do not even think of
heavenly and eternal things; they
never rejoice in God, but only in the
low and sordid pleasures afforded by
this world. It is in earthly things that
they seek their rest and their enjoyment;
and having obtained their object
after much labor and toil, they sit
quietly down and congratulate themselves
[pg 053]
on their possessions. Wretched,
miserable men! blind and insensible
to the tremendous concerns of their
eternal salvation! here, they lie contentedly
in the darkness of ignorance,
soon to remove hence to that of death
and damnation. Luke 1:79.

  
9. That's why those who love this world and look for happiness in it don’t have more wisdom or understanding than animals; and just as they live, they die like beasts. Ps. 49:12, 20. They are completely blind when it comes to their inner selves; they don’t even think about heavenly or eternal things; they never find joy in God, only in the cheap and dirty pleasures this world offers. They find their rest and enjoyment in earthly things; and after all their hard work and effort to achieve their goals, they sit back and pat themselves on the back for what they have.  
[pg 053]
  
How wretched, miserable are they! Blind and unaware of the serious matters of their eternal salvation! Here, they lie comfortably in the darkness of ignorance, soon to move to the darkness of death and damnation. Luke 1:79.




10. In order to our better acquaintance
with the nature of our pilgrimage
here, we should unceasingly consider
the example left us by the
Redeemer, and earnestly follow him
both in his life and doctrine. He hath
set us an unerring pattern of universal
holiness. He is our captain and our
guide; and to his life and manners,
our lives and our manners should be
conformed. Go thou, therefore, and
look unto him; unto him who, when
the greatest of all men, voluntarily
chose that life in which nothing of
greatness appeared; a life of meanness,
poverty, and contempt of honor,
wealth, and pleasure, the threefold
deity of this world. All these things,
to which the world offers sacrifice, the
Lord contemned; for he himself said,
“He had not where to lay his head.”
Matt. 8:20.

  
10. To better understand our journey here, we should continuously reflect on the example set by the Redeemer and earnestly follow him in both his life and teachings. He has provided us with an infallible model of universal holiness. He is our leader and our guide; our lives and our behaviors should align with his. So, go and look to him; to him who, despite being the greatest of all, voluntarily chose a life that held no appearance of greatness—a life of humility, poverty, and disregard for honor, wealth, and pleasure, the threefold idols of this world. All these things, to which the world pays tribute, the Lord rejected; for he himself said,  
"He had nowhere to rest his head."  
Matt. 8:20.




11. Such, likewise, was the character
of David; who, before his exaltation
to the throne, was poor and
despised; and who, when created
king, accounted all his regal splendor
as nothing compared with eternal life,
and the kingdom of God, to which he
was called. “How amiable,” says he,
“are thy tabernacles, O Lord of hosts!
My soul longeth, yea, even fainteth for
the courts of the Lord; my heart and
my flesh crieth out for the living God.”—“A
day in thy courts is better than a
thousand.” Ps. 84. As if he had said,
I possess indeed a kingdom, and have
people subject to my sway; I possess
kingly palaces, and the strong hold of
Zion; but what are all these in comparison
of thy tabernacle, O Lord of
hosts? So, too, Job found comfort in
his Redeemer. Job. 19:25.

  
11. Similarly, that was the character of David; who, before he became king, was poor and looked down upon; and who, when he was made king, considered all his royal glory as insignificant compared to eternal life and the kingdom of God, for which he was called. "How nice," he says, “Your tabernacles, O Lord of armies! My soul yearns, even aches for the presence of the Lord; my heart and my body cry out for the living God.”—“Spending just one day in your presence is better than a thousand elsewhere.” Ps. 84. As if he were saying, I do indeed have a kingdom and people subject to my rule; I have royal palaces and the stronghold of Zion; but what are all these compared to your tabernacle, O Lord of hosts? Likewise, Job found comfort in his Savior. Job. 19:25.




12. Neither Peter, nor Paul, nor any
of the apostles, sought the riches of
this life, but directed their attention
to those which were laid up in another
and better world. Hence they freely
espoused the despised life of Christ,
walking in his charity, lowliness, and
patience; contemning the earth, and
triumphing over the world, its snares,
and its allurements. They prayed for
those who cursed them; they thanked
those who reproached them; they
blessed those who reviled them. 1
Cor. 4:12; Acts 5:41. When they
were persecuted, they glorified God;
when scourged, they were immovably
patient, professing that “through much
tribulation they must enter into the
kingdom of God” (Acts 14:22); and
when slaughtered, they prayed (with
Christ their Head), “Father, forgive
them” (Luke 23:34); “lay not this
sin to their charge.” Acts 7:60. Thus
were they, on the one hand, dead to
all wrath and revenge; to bitterness,
ambition, and pride; to the love of
the world, and of their own life also;
while, on the other, they lived in
Christ and in his love, in his meekness
and humility, his patience and
his resignation. They are, indeed,
made alive in Christ by faith, who
thus live.

  
12. Neither Peter, nor Paul, nor any of the apostles sought the wealth of this life; instead, they focused on the treasures stored in another, better world. They willingly embraced the scorned life of Christ, embodying his love, humility, and patience; disregarding worldly concerns, and overcoming its traps and temptations. They prayed for those who cursed them, thanked those who insulted them, and blessed those who slandered them. 1 Cor. 4:12; Acts 5:41. When they faced persecution, they glorified God; when beaten, they remained steadfastly patient, declaring that "through many hardships they must enter the kingdom of God" (Acts 14:22); and when killed, they prayed (along with Christ, their Leader), “Dad, forgive them” (Luke 23:34); "don’t hold this sin against them." Acts 7:60. In this way, they were, on one hand, dead to all anger and revenge; to bitterness, ambition, and pride; to the love of the world, and to their own lives as well; while, on the other hand, they lived in Christ and in his love, embracing his meekness and humility, his patience and his acceptance. They are truly made alive in Christ by faith—those who live this way.



13. To a lover of the world, this
excellent way of life is unknown; for
with regard to those who do not live
in Christ, nor know that the truth is
in him, these are still dead in their
sins; dead in wrath and hatred, in
envy and avarice, in pride and revenge;
and as long as they so continue,
they are in a state of impenitence,
and have not been quickened
by faith in Jesus, be their boasting
[pg 054]
what it may. But the genuine disciples
of Christ know it to be a duty
to follow the steps of their divine
Master (1 Pet. 2:21), and to be conformed
to his life, as the supreme and
original pattern of all virtue and goodness.
In a word, the life of Christ is
their exemplar; he himself is their
book, whence they derive all solid and
substantial learning, as it respects both
life and doctrine. Such persons declare
with the apostle, “We look not at the
things which are seen, but at the things
which are not seen; for the things
which are seen are temporal, but the
things which are not seen are eternal.”
2 Cor. 4:8. And with holy men of old
they unite in saying, “Here have we
no continuing city, but we seek one to
come.” Heb. 13:14.

13. For someone who loves the world, this amazing way of life is a mystery; because for those who don't live in Christ and don’t realize that the truth is in Him, they remain dead in their sins; dead in anger and hatred, in jealousy and greed, in pride and revenge; and as long as they stay that way, they are stuck in a state of unrepentance and haven’t been brought to life by faith in Jesus, no matter how much they brag. But true disciples of Christ understand that it’s their duty to follow the example of their divine Master (1 Pet. 2:21) and to align their lives with His, as the ultimate and original standard of all virtue and goodness. In short, the life of Christ serves as their model; He is their book, from which they gain all true and meaningful understanding regarding both life and doctrine. Such individuals echo the apostle’s words, "We don't focus on what we can see, but on what we can't see; because what we can see is temporary, but what we can't see is eternal." 2 Cor. 4:8. And with the holy men of the past, they come together to say, "We don't have a lasting city here, but we're looking for one that will come." Heb. 13:14.



14. If, then, from a review of all
these considerations, it evidently appear,
as it surely does, that in this
world we are strangers and have no
abiding place, it follows that we were
not created for the sake of earthly
things as the ultimate end of our
being; but that there remain for us
another country and other dwellings,
to gain which we ought not to hesitate
to sacrifice a hundred worlds, or even
life itself. These are subjects upon
which the true Christian continually
meditates with pleasure; and it is his
joy that here he has no continuing
city, but is created for life eternal.
But how sad is the state of those who,
occupied wholly in pursuing the things
of this life, lade their souls with a
crushing weight of worldly vanities,
and thereby expose them to endless
perdition.

14. If, after considering all these points, it’s clear that in this world we are just passing through and don’t have a permanent home, it means we weren’t made for earthly things as the ultimate purpose of our existence; instead, we have another place to go and other homes waiting for us, which we shouldn't hesitate to sacrifice a hundred worlds, or even our lives, to reach. These are topics that a true Christian often reflects on with joy; and it brings him happiness to know that here he doesn’t have a lasting city, but is meant for eternal life. But how heartbreaking is it for those who are completely focused on chasing after the things of this life, burdening their souls with the overwhelming weight of worldly distractions, and putting themselves at risk of eternal loss.








 Chapter 18.


 Demonstrating How Offended God Is When People Prefer Temporary Things Over Eternal Ones; And How Serious It Is When Our Feelings Attach More to Creation Than to the Creator.



And the Lord became angry; and the Lord's fire burned among them and consumed them, etc.Understood! Please provide the text for modernization.Numb.11:1.




Many there are, in our day, who,
under cover of religion, seek
after earthly and carnal things; who
use more diligence to become great
and affluent by the gospel, than to be
good and happy. They love “the
praise of men, more than the praise
of God.” John 12:43. They choose
rather to gratify the flesh in its sinful
propensities, than to bring it down
into true repentance and brokenness
of spirit. But the character of the
true Christian is of an opposite kind.
He is more concerned about eternal
than temporal things; he seeks the
glory that endureth, more than that
which passeth away; he thirsts after
heavenly and invisible riches, and not
after those that are earthly and visible.
In short, he mortifies and crucifies the
flesh, in order that the spirit may live.


Many people today, under the guise of religion, pursue worldly and material things; they work harder to achieve wealth and status through the gospel than to be good and happy. They prefer "the approval of people, rather than the approval of God." John 12:43. They choose to indulge the flesh in its sinful desires rather than to submit it to genuine repentance and a humble spirit. However, the true Christian is quite different. He is more focused on eternal rather than temporary matters; he seeks lasting glory instead of fleeting fame; he longs for spiritual and unseen riches, not for those that are worldly and visible. In short, he suppresses and denies the flesh so that the spirit can thrive.




2. The sum of Christianity is to follow
Christ. Hence, it should be our
chief care to imitate the example
[pg 055]
which he has left us. Our thoughts
and actions, our desires and labors,
should all terminate in the attainment
of this one thing needful, how we
may come to Christ; how be saved by,
and united with him to all eternity.

  
2. The essence of Christianity is to follow Jesus. Therefore, we should prioritize imitating the example [pg 055] he has set for us. Our thoughts and actions, our desires and efforts, should all focus on achieving this one key thing: how we can come to Christ; how we can be saved by him and unite with him for all eternity.



3. Never should we cease to consider
that endless felicity to which we are
called; but cheerfully await the dissolution
of our earthly bodies, and a
translation to that inheritance which
is reserved in heaven for us.

3. We should always keep in mind the endless happiness we are meant for; instead, we should gladly wait for the end of our earthly lives and the transition to the inheritance that is kept in heaven for us.



4. By these means, which habituate
the soul more and more to the presence
of God, there is begotten in man
a holy thirst after eternal things;
while a desire after earthly objects,
which is insatiable in its nature, is at
the same time powerfully restrained.
This is taught by St. Paul in that
precious saying: “Whatsoever ye do
in word or deed, do all in the name of
the Lord Jesus, giving thanks to God
and the Father by him.” Col. 3:17.

4. Through these methods, which make the soul increasingly aware of God's presence, a deep craving for eternal matters grows within a person; at the same time, an unquenchable desire for worldly things is strongly held back. This is emphasized by St. Paul in the valuable saying: "Whatever you do, whether in speech or action, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him." Col. 3:17.




5. The name of God, in which all
things are to be done, is the honor,
praise, and glory of God. Ps. 48:10.
To this great end of human life, all
our works should tend; for then it is
that they are wrought in God (John
3:21), and will follow us into a
blessed eternity. Rev. 14:13.

  
5. The name of God, in which everything should be done, represents the honor, praise, and glory of God. Ps. 48:10. All our actions should aim toward this important purpose of human life; only then are they done in God (John 3:21) and will accompany us into a blessed eternity. Rev. 14:13.



6. In a word, Almighty God, our
chief and sovereign Good should be
the principle and end of all our designs,
if we would not fail of eternal salvation.
Hence St. Paul says, “But thou,
O man of God, flee these things” (1
Tim. 6:11); namely, covetousness and
the love of the world. He calls the
Christian, “a man of God,” because
he is born of God, and lives in God,
and therefore is the son and heir of
God; as, on the other hand, a man of
the world, is one who lives in conformity
to the world, who “has his
portion in this life, and whose belly
is filled with the hid treasure” of
the earth. Psal. 17:14. From these
snares the Christian is required carefully
to flee, and to follow after righteousness,
godliness, faith, love, patience,
meekness; and to lay hold on
eternal life, whereunto he is called.

6. In short, Almighty God, our main and ultimate Good, should be the principle and objective of all our plans if we want to achieve eternal salvation. That's why St. Paul says, “But you, O man of God, run away from these things.” (1 Tim. 6:11); specifically, greed and love for the world. He refers to the Christian as a “person of faith,” because he is born of God and lives in God, making him a son and heir of God. In contrast, a person of the world is someone who conforms to worldly standards, who "has his share in this life, and whose stomach is filled with the hidden treasures" of the earth. Psal. 17:14. The Christian is urged to carefully avoid these traps and to pursue righteousness, godliness, faith, love, patience, and meekness, and to seize eternal life, to which he is called.



7. When a man refuses to be guided
by these salutary maxims, he falls of
necessity into every kind of enormous
and presumptuous sin, and will at last
be punished with eternal fire. See, for
an illustration, Numb. 11:1.

7. When a person refuses to follow these helpful principles, they inevitably fall into all sorts of serious and arrogant sins, and will ultimately be punished with eternal fire. For an example, see Numb. 11:1.



8. Inundations and war, famine,
pestilence, and conflagrations, are, it
should be remembered, punishments
inflicted by God, on account of our
preferring things temporal to things
eternal; and because we are more careful
of a weak and perishing body, than
we are of an imperishable, immortal
soul. All this betrays the highest ingratitude,
and an open contempt of
the blessed God, deserving to be visited
with punishments, both here and hereafter.
For, does not man by such conduct
set aside an almighty, eternal
Being, from whom he derives both his
body and his soul; and convert an impotent
creature into an idol, to which
he surrenders his love and affection?
He who loves the creature more than
the Creator, and things transitory
more than those which are eternal,
offers surely the highest possible affront
to his Maker, and opposes the
great design of the Christian religion.

8. Floods and war, famine, disease, and fires are, remember, punishments from God because we prioritize temporary things over eternal ones; and because we care more about our frail and dying bodies than our everlasting, immortal souls. This shows the greatest ingratitude and a blatant disregard for the blessed God, which deserves punishment, both in this life and the next. For isn't it true that by acting this way, a person dismisses an all-powerful, eternal Being from whom they receive both body and soul, and turns a weak creature into an idol to which they give their love and affection? Whoever loves the creature more than the Creator, and temporary things more than eternal ones, certainly gives the greatest possible offense to their Maker and goes against the fundamental purpose of the Christian faith.




9. It is no doubt true, that all the
creatures of God are good in themselves;
but when men begin to set
their affections on them, and by their
irregular love to convert them, as it
were, into idols, they then become an
abomination in the sight of God, and
are justly ranked among the most
odious images of gold and silver.

  
9. It’s definitely true that all of God’s creations are inherently good; however, when people start to become overly attached to them and turn that love into something excessive, they become, in a sense, like idols. At that point, they become an offense in God's eyes and are rightly placed among the most despicable representations of gold and silver.




10. What else can result from a
[pg 056]
carnal love of the world but hell
and damnation! Consider the case
of Sodom and Gomorrah (Gen. 19:24),
and the one in Numb. 11:1, already
mentioned. These are illustrations of
the eternal fire and damnation which
must follow a rejection of God.

  
10. What else can result from a  
[pg 056]  
worldly love but hell and punishment? Think about the story of Sodom and Gomorrah (Gen. 19:24), and the one in Num. 11:1 that was mentioned earlier. These are examples of the eternal fire and damnation that must come after rejecting God.




11. The love and joy, the wealth
and honors of the true Christian, are
circumscribed only by eternity itself;
for, “where his treasure is, there will his
heart be also.” Luke 12:34. From the
lust and love of the world, on the contrary,
nothing can result but eternal
damnation. “The world passeth away
and the lust thereof; but he that doeth
the will of God abideth forever” (1
John 2:17): and hence, St. John calls
upon the faithful entirely to withdraw
their affections from the world; saying,
“Love not the world, neither the
things that are in the world.” 1 John
2:15. These and similar considerations
powerfully convince us, that God
will not permit us to fix our affections
on any creature whatsoever.

  
11. The love and joy, the wealth and honors of a true Christian are limited only by eternity itself; for, "Where your treasure is, there your heart will be too." Luke 12:34. In contrast, from the desires and loves of the world, nothing can lead to anything but eternal damnation. "The world and its desires are fading away, but whoever follows God's will lasts forever." (1 John 2:17): and so, St. John urges the faithful to completely withdraw their affections from the world, saying, "Don't love the world or the things in it." 1 John 2:15. These and similar thoughts strongly persuade us that God will not allow us to fix our affections on any creature whatsoever.




12. But this will more fully appear
from the following reflections:

  
12. But this will become clearer through the following thoughts:



I. Love is the very heart of a man,
and the noblest of all his affections;
hence, it is due to God only, as the
supreme object, and sovereign Good.

I. Love is the very heart of a man, and the highest of all his feelings; therefore, it belongs to God alone, as the ultimate object and highest Good.



II. It is absolute folly to love temporal
things, which cannot love us;
whereas the infinitely blessed God deserves
to be loved alone, since from a
pure principle of love, he created us
unto eternal life, and hath, to the same
purpose, redeemed and sanctified us.

II. It’s complete foolishness to love temporary things that can’t love us back; meanwhile, the infinitely blessed God deserves our love solely because, out of pure love, He created us for eternal life and has redeemed and sanctified us for the same purpose.



III. Like things are naturally loved
by their like. Hence, God made us
after his own image, in order that we
might love Him; and that, next to
himself, we might love our neighbor,
created after the same image.

III. Like things naturally love their like. That's why God created us in His own image, so we could love Him; and so that, after loving Him, we could love our neighbor, who is made in that same image.



IV. The human soul resembles a
mirror, representing every object indifferently
that is placed before it,
whether it be of heaven or of earth.
Therefore turn thy soul wholly and
only to God, that this image may be
fully expressed in it.

IV. The human soul is like a mirror, reflecting everything placed before it, whether it's from heaven or earth. So, focus your soul entirely on God, so this image can be fully shown in it.



V. The patriarch Jacob, when dwelling
in Mesopotamia, far removed from
his native soil, never abandoned his
purpose to return, and, at length, after
twenty years' service, demanded his
wives and wages; and, cheered by the
recollection of the place of his nativity,
returned thither. So should
thy soul, amidst the various engagements
of this life, and the hurry of
outward employments, long without
ceasing after thy heavenly fatherland.

V. The patriarch Jacob, while living in Mesopotamia, far from his homeland, never gave up on his goal to return. After twenty years of work, he finally asked for his wives and his pay; encouraged by memories of his birthplace, he headed back there. In the same way, your soul, amidst the many distractions of life and the busyness of daily tasks, should continually long for your heavenly homeland.



VI. Man is made either better or
worse by that which he loves. He
that loves God, partakes freely of the
divine virtue and goodness that reside
in Him; but he that loves the
world, is defiled with all those sins
and evils which attend it.

VI. A person is improved or degraded by what they love. Those who love God share in the divine virtue and goodness that exist in Him; however, those who love the world become tainted by all the sins and evils that come with it.



VII. When King Nebuchadnezzar
(Dan. 4:33) was too much controlled
by the love of the world, he lost the
very form of a man, and degenerated
into that of a beast. So all men, blotting
from their hearts the image and
love of God, are transformed, as it respects
their inward man, into the nature
of brutes. For surely those who
wholly surrender themselves to the
love of this world, are no better.

VII. When King Nebuchadnezzar (Dan. 4:33) became too consumed by his love for the world, he lost his human form and turned into a beast. In the same way, people who erase the image and love of God from their hearts become, in terms of their inner selves, like animals. Those who completely give themselves over to the love of this world are no better off.



VIII. Lastly, that which a man has
loved here, and carried about in his
heart, shall be manifested in him hereafter;
and with this he shall associate
himself forever, whether it be God or
the world. If the world have been the
object of his love in this life, it will
never leave him hereafter, but will
prove his death and his tormentor to
all eternity.

VIII. Finally, what a person has loved in this life and held in their heart will be revealed in them afterward; and with this, they will connect themselves forever, whether it’s with God or the world. If the world has been the focus of their love in this life, it will never leave them afterward but will become their death and their torment for all eternity.



[pg 057]





 Chapter 19.


 The person who is most aware of their suffering is the one who is most acceptable to God; and their Christian understanding of their misery compels them to seek God's grace.



I will pay attention to this person, to the one who is poor and humble in spirit, and who respects my word.Understood! Please provide the text you'd like modernized.Isaiah66:2.




These comfortable words, our gracious
and merciful God hath
spoken by the prophet, in order to
cheer our hearts, when they are most
oppressed with misery and sorrow.
Be not thou therefore ashamed to be
bruised in spirit, and abased in thine
own eyes. Humble thyself in the
dust, and deem thyself unworthy of
all grace and favor; so shalt thou be
raised out of thine own vileness, and
obtain, in Christ, acceptance with Almighty
God.

  
These comforting words, our gracious  
and merciful God has spoken through the prophet, to uplift our hearts when they are weighed down by misery and sorrow. So don’t be ashamed to feel broken in spirit or to see yourself as lowly. Humble yourself and consider yourself unworthy of any grace or favor; then you will be lifted out of your own shortcomings and find acceptance with Almighty God through Christ.



2. He who is still something in his
own estimation, is not duly humbled
and depressed in his heart; nor can
he expect to be regarded by that Being
who looks upon the poor and contrite
ones only. “If,” says the apostle,
“a man think himself to be something,
when he is nothing, he deceiveth himself”
(Gal. 6:3): and the reason of
this is, that God is all in all, alone;
and the creature must consequently
become a bare and empty nothing. So
great and so practical is this truth,
that man is not only to believe it in
his heart, but to express it in his life
and conduct.

2. Someone who still sees themselves as something is not truly humble and isn't feeling down in their heart; they shouldn't expect to be seen by the Being who only looks at the poor and contrite. “If,” says the apostle, "A man believes he is significant when he is actually not; he is fooling himself." (Gal. 6:3): and the reason for this is that God is overall, alone; and therefore, the creature must inevitably become a mere empty nothing. This truth is so significant and practical that a person should not only believe it in their heart but also show it through their life and actions.



3. If ever thou designest, then, to
give all the glory and honor to God,
that He may be all, alone, thou must
surely thyself become nothing in thine
own eyes; and entertain a very low
opinion of thyself, and of thy profiting
in spiritual things. For how is it possible
that God should be all in all,
whilst thou thyself continuest to be
something? By this self-exaltation thou
invadest the sovereignty of God, and
appropriatest that to thyself, which is
his proper due and prerogative. “It
was before the Lord,” said David to
Michal, who had reproached him, “and
I will yet be more vile than thus, and
will be base in mine own sight.” 2
Sam. 6:21, 22.

3. If you ever plan to give all the glory and honor to God, so that He may be all, alone, you must see yourself as nothing; and hold a very low opinion of yourself and your growth in spiritual matters. For how can God be overall, while you continue to be something? By elevating yourself, you invade the sovereignty of God, claiming for yourself what rightfully belongs to Him. “It was before God,” David said to Michal, who had criticized him, "and I will be even more unworthy than this, and I will be humble in my own eyes." 2 Sam. 6:21, 22.



4. A man that will be something, is
the matter out of which God is wont
to make nothing; but he, on the contrary,
who loves to be reputed as nothing,
and who, in his own judgment, is
so, is the matter out of which the Almighty
maketh something. He that
will be wise in his own opinion, is the
matter out of which God maketh a
fool; and he who is truly sensible of
his own folly and nothingness, is that
of which God forms a wise and great
man. He who, before the Lord, sincerely
confesses himself to be the
greatest and most miserable of sinners,
is, in the sight of God, the first
and greatest of all men. He who believes
himself to be the chief of sinners,
shall be honored by the Lord as the
chief of saints. Matt. 23:12; Luke 1:52.

4. A man who wants to be something is the stuff that God usually makes nothing from; but on the other hand, someone who wants to be seen as nothing and believes himself to be so is the stuff God uses to create something. A person who thinks he’s wise is the material from which God creates a fool; while someone who truly recognizes his own foolishness and insignificance is what God shapes into a wise and great man. Someone who honestly admits before the Lord that he is the greatest and most wretched of sinners is, in God's eyes, the first and greatest of all men. Whoever considers himself the chief of sinners will be honored by the Lord as the chief of saints. Matt. 23:12; Luke 1:52.



5. This is that humility which God
exalts; that misery which he regards;
that nothing from which he createth
something. And as, at the creation, the
glorious frame of heaven and earth was
[pg 058]
brought forth out of nothing, so must
man be reduced to a deep sense of his
vileness and nothingness, if ever he be
exalted to glory and to dignity.

5. This is the humility that God lifts up; that suffering which he values; that nothing from which he creates something. Just as, at creation, the magnificent structure of heaven and earth was [pg 058] brought forth from nothing, so must a person come to a profound understanding of their unworthiness and insignificance if they are to be lifted to glory and honor.



6. Reflect upon the example of
David, whose misery God beheld, and
to whom he granted the richest gifts
of his grace. Consider, again, the example
of Jacob, who confessed, “I am
not worthy of the least of all thy mercies.”
Gen. 32:10.

6. Think about the example of David, whose suffering God saw, and to whom He gave the greatest gifts of His grace. Also, reflect on the example of Jacob, who admitted, "I am not worthy of even the smallest of your mercies." Gen. 32:10.



7. But above all, lay to heart the example
of Christ, the grand and blameless
pattern of a Christian. He was
abased below the meanest of men; was
made a worm and a curse for our sake
(Ps. 22:6), despised and rejected of
men. Isaiah 53:3. But the lower he
sunk, the higher did he afterwards
rise, when he received a name which
is above every name.

7. But most importantly, really take to heart the example of Christ, the ultimate and flawless model of a Christian. He was brought low, below the humblest of people; he became a worm and a curse for our sake (Ps. 22:6), despised and rejected by others (Isaiah 53:3). But the lower he sank, the higher he rose later, when he was given a name above all names.



8. But who is that blessed and lowly
one who is nothing in his own eyes?
It is he who inwardly and in his heart
esteems himself worthy of no divine
benefit, whether bodily or spiritual.
For he that arrogates anything to
himself, esteems himself to be something;
and is, therefore, the farthest
removed from divine grace and from
this new creation. So destructive is
the spirit of self, that it renders even
grace of no effect, and shuts out that
which contains all things in it. For
if a man judge himself worthy of anything,
he then does not take all things
as a free gift from the hands of God.
Whatever we are, however, is of grace
and not merit; nor can we call anything
our own, except our sins, our
helplessness, and our misery. All else
belongs to God.

8. But who is that blessed and humble person who sees himself as nothing? It is someone who truly believes in his heart that he deserves no divine benefits, whether physical or spiritual. The person who claims anything for himself considers himself to be something; and as a result, he is the farthest from divine grace and from this new creation. The destructive nature of self-importance makes even grace ineffective and blocks out that which has everything in it. If a person thinks he is worthy of anything, he fails to see everything as a free gift from God. Everything we are is because of elegance and not merit; we cannot claim anything as our own except our sins, our weaknesses, and our suffering. Everything else belongs to God.



9. A man considered in himself, that
is, independently of God, by whom he
subsists, is no more than a shadow.
And as the shadow of a tree constantly
conforms to the tree on which
it depends, so should man conform
to the will of God from whom he
has his very life and being; as the
apostle says: “In him we live, and
move, and have our being.” Acts 17:28.
It is true, the fruit will sometimes
appear in the shadow of the
tree; yet it does not therefore belong
to the shadow, but to the tree: so all
the good fruits that may appear in
thy life and conduct, are not the produce
of thy own self and thy ability,
but of God alone, who is the original
source whence all good fruits proceed.
And as the apple grows not from that
gross substance the wood, which is
seen by the eye, but from the seminal
virtue which the tree contains, and
which is made active from above; so
the new man, and the fruit he bears,
spring not up from anything that is
gross and visible to the eye, but from
a supernatural and invisible seed.

9. A man, when viewed in isolation, apart from God—who is the source of his existence—is nothing more than a shadow. Just like the shadow of a tree constantly aligns with the tree that casts it, a person should align with the will of God, from whom he derives his very life and essence; as the apostle says: “In him, we live, move, and exist.” Acts 17:28. It's true that sometimes the fruit may appear in the shadow of the tree; however, it doesn’t belong to the shadow but to the tree itself. Similarly, all the good things that may manifest in your life and actions aren't the result of your own efforts and skills, but of God alone, who is the ultimate source from which all good things come. Just as an apple doesn't grow from the visible wood of the tree, but from the inner potential within it, activated from above; the new person and the good deeds he produces are not born from anything physical and visible, but from a supernatural and invisible seed.



10. Now, man is by nature a dry
tree; but God is his strength, whereby
life is renewed in him, and he himself
is made fat and green in the house of
God. God is the “strength of our
life” (Psal. 27:1), says the Psalmist:
and hence we “shall bring forth much
fruit whilst we abide in Christ.” John
15:5.

10. Now, people are naturally like a dry tree; but God is their strength, through which life is renewed in them, and they themselves are made lush and vibrant in the house of God. God is the “strength of our lives” (Psal. 27:1), says the Psalmist: and so we "will produce a lot of fruit as long as we stay in Christ." John 15:5.




11. When a man is thus wretched
and poor in his own eyes, and has
nothing in the world in which to
trust but the pure grace of God, manifested
in Christ Jesus, then God graciously
“looks upon him.” This divine
regard must be understood in a
divine sense. The look or countenance
of God, is not as the countenance
of men, destitute of life and
virtue: but it is accompanied with a
living power and influence that supports
and revives the faint and penitent
sinner. And as none but the
humble and contrite are capable of
[pg 059]
this heavenly regard; so the more
fully they receive the consolation
which God grants, the less do they
think themselves worthy of it. Such
a one deems himself unworthy of all
blessings divine and temporal. He
says with Jacob, “I am not worthy
of the least of all the mercies, and of
all the truth which thou hast shewed
unto thy servant:” for behold, since
thou gavest me thy Son Jesus Christ,
I come with two bands, with the
blessings of grace and of glory. Gen.
32:10. And truly, if a man should
weep a sea of tears, it were by no
means sufficient to purchase or deserve
the least part of heavenly comfort:
the grace of God cannot be
merited by men, who deserve nothing
but wrath and eternal damnation.

  
11. When a man feels miserable and sees himself as poor, relying solely on the pure grace of God as shown through Christ Jesus, then God graciously “looks at him.” This divine gaze should be understood in a spiritual way. God's look or presence is not like that of humans, which lacks life and virtue; it comes with a living power and influence that supports and revives the weary and repentant sinner. Only the humble and contrite can truly experience [pg 059] this heavenly regard, and the more they accept the comfort God provides, the less they feel deserving of it. Such a person considers himself unworthy of all blessings, both spiritual and earthly. He echoes Jacob's words, "I am not deserving of even the tiniest bit of your kindness or all the truth you've shown to me, your servant:" for behold, since you gave me your Son Jesus Christ, I come with two bands, with the blessings of grace and of glory. Gen. 32:10. And truly, if a man were to cry a sea of tears, it still wouldn't be enough to earn even a small part of heavenly comfort: the grace of God cannot be earned by men, who deserve nothing but wrath and eternal damnation.



12. Whoever thus acquaints himself
in faith with his own misery, is truly
one of those poor and contrite men,
to whom the Lord graciously looks.
Without this previous brokenness of
heart, man cannot expect to enjoy
this blessed aspect of God, nor indeed
that grace and kindness which is
promised to the poor in spirit only.
In this weakness and poverty the
apostle glories, when he says: “If I
must needs glory, I will glory of the
things which concern mine infirmities”
(2 Cor. 11:30): and he adds the reason:
“that the power of Christ may rest
upon me.” 2 Cor. 12:9. For so great
indeed is the mercy of God, that he
will not see the work of his hands destroyed:
but the weaker the creature
is in itself, the more is it sustained by
the power of an Almighty Being.
For in the weakness of the creature,
the power of God is exalted, as the
Lord declared unto Paul: “My grace
is sufficient for thee; for my strength
is made perfect in weakness.”

12. Anyone who truly understands their own misery in faith is genuinely one of those poor and humble people that the Lord looks upon with grace. Without this initial brokenness of heart, one cannot expect to experience the blessed presence of God, nor the grace and kindness that is promised only to the poor in spirit. The apostle takes pride in this weakness and poverty when he says: "If I'm going to brag, I'll brag about the things that highlight my weaknesses." (2 Cor. 11:30), and he adds the reason: "so that the power of Christ can be with me." (2 Cor. 12:9). God's mercy is so great that He won’t let the work of His hands be destroyed: the weaker we are, the more we are supported by the power of an Almighty Being. In our weakness, God’s power is magnified, as the Lord told Paul: "My grace is sufficient for you, for my power is made complete in weakness."



13. The more vile and miserable
therefore a Christian is in his own
opinion, the more freely God looks
upon him, to the greater manifestation
of the riches of his glory. And
in bestowing this heavenly consolation,
he does not look at all on man's
merit, but barely on his want and
poverty. And this comfort can in no
degree be compared with any human
comfort, all which it infinitely exceeds.
In such a sense, then, God
looks to the contrite man and comforts
his spirit.

13. The more wretched and miserable a Christian feels about themselves, the more openly God looks upon them, showcasing the richness of His glory even more. When giving this heavenly comfort, He doesn't consider a person's worth but simply their need and helplessness. This kind of comfort can't be compared to any human comfort, as it far surpasses all of them. In this way, God sees the broken-hearted person and lifts their spirit.



14. By “the poor and contrite
man,” is not to be understood, a man
that is poor in the outward sense of
the word, or who is altogether destitute
of human help and relief; but he
is the poor man, who labors under the
load of his sins, and is grieved for
them. If sin were not in the world,
there could be no misery: but now so
much misery cannot befall a man, but
that he is still worthy of much more.
Ps. 103:10. Far be it therefore from us
to grieve, because we have not many
temporal benefits conferred upon us;
since we are not worthy even of the
least of them, no, not of life itself.
Our flesh and blood may think this a
hard saying; yet every penitent sinner
ought to be a severe judge in his
own case, and ought not to make the
least allowance to his carnal propensities.
This is the order in which we
are to obtain God's favor and mercy.

14. When we talk about “the poor and contrite man,” we’re not referring to someone who is just poor in the material sense or someone who lacks human support; rather, it’s about the person who feels burdened by their sins and truly regrets them. If sin didn’t exist in the world, there would be no suffering. However, so much suffering can come upon a person that they still deserve even more. Ps. 103:10. Therefore, we shouldn’t feel sorrowful because we don’t have many earthly benefits; we aren’t even deserving of the smallest of them, not even life itself. Our human nature may find this hard to accept, yet every penitent sinner should be a strict judge of themselves and should not excuse their weaknesses. This is the path to gaining God’s favor and mercy.



15. And what has man now left to
boast of, or what language shall he
employ when he opens his mouth?
The best course he can take will be to
say simply, “Lord, I have sinned;
have thou mercy upon me!” And,
truly, God himself requires no more
from a man than that he humbly deplore
his sin, and in the unfeigned
language of repentance pray for pardon.
Whoever neglects this, may be
[pg 060]
said to have slighted the best and
most needful part of his being, Weep
not therefore, O Man! on account of
thy body, that it is naked and sick,
pinched with hunger and cold, insulted
and persecuted; or because it
is confined by bonds and a prison:
but humble thyself before the Lord,
and bewail the woful condition of
thy soul, which is constrained to
dwell in so wretched a house as thy
body is, a house of sin and death.
“O wretched man,” says the apostle,
“who shall deliver me from the body
of this death?” Rom. 7:24. This
free and Christian acknowledgment
of thine own inward misery, this
godly sorrow, this thirst after divine
grace, this faith leaning on Christ
alone, open, in Christ, the door of
grace, by which God enters into thy
soul. “Be zealous, therefore, and repent.
Behold, I stand,” saith the
Lord, “at the door and knock; if any
man hear my voice, and open the
door, I will come in to him, and sup
with him, and he with me” (Rev.
3:20): which supper is nothing else
than the remission of sin, attended
with heavenly comfort, with life and
blessedness. This is the door of faith
(Acts 14:27), through which the
Lord, at the right time, enters into
the soul; and after the day of toil and
sorrow is over, refreshes her with the
light of his countenance. Then it is,
that “mercy and truth meet together;
righteousness and peace kiss
each other; that truth springs out of
the earth, and righteousness looks
down from heaven.” Ps. 85:10, 11.
Then it is that the woman, that poor
sinner, but now a penitent, anoints
the feet of her Lord, washes them
with tears, and wipes them with the
hairs of her head, expressing thereby
all the marks of an unfeigned and
deep humility. Luke 7:37. Then it
is, that the spiritual priest (Rev. 1:6),
in the holy ornaments of faith, offers
up the true sacrifice, even a broken
and lowly spirit, with the incense of
true contrition and prayer. Ps. 51:19.
Then it is that the true sanctified
water of purifying (Numb. 8:7) is
applied,—the tears which grief for sin
caused to flow; and now, through
faith and by the power of the blood
of Christ, the spiritual Israelite is
washed and cleansed.

15. What does a person really have left to brag about, or what words can they use when they speak? The best thing they can say is simply, "Lord, I have sinned; please have mercy on me!" In truth, God only asks that we admit our sins humbly and sincerely pray for forgiveness. Anyone who ignores this might as well be ignoring the most important part of their existence. So do not weep, O Man! over your body, that it is naked and sick, suffering from hunger and cold, insulted and persecuted; or because it is trapped in chains and a prison. Instead, humble yourself before the Lord, and mourn the miserable state of your spirit, which is forced to live in such a wretched home as your body, a house of sin and death. “O miserable man,” says the apostle, "Who will save me from this body of death?" Rom. 7:24. This honest and Christian acknowledgment of your inner suffering, this godly sorrow, this longing for divine grace, this faith that relies solely on Christ opens the door of grace in Christ, allowing God to enter your soul. "Be enthusiastic, and change your ways. Look, I'm standing," says the Lord, "at the door and knock; if anyone hears my voice and opens the door, I will come in to them and share a meal with them, and they with me." (Rev. 3:20): and this meal is nothing less than the forgiveness of sin, accompanied by heavenly comfort, life, and blessedness. This is the door of faith (Acts 14:27), through which the Lord, at the right time, enters the soul; and after the day of labor and sorrow is done, refreshes it with the light of his presence. It is then that “Mercy and truth come together; righteousness and peace embrace each other; truth arises from the earth, and righteousness gazes down from heaven.” Ps. 85:10, 11. It is then that the woman, a poor sinner, now penitent, anoints the feet of her Lord, washes them with tears, and wipes them with her hair, showing sincere and deep humility. Luke 7:37. It is then that the spiritual priest (Rev. 1:6), in the holy garments of faith, offers the true sacrifice, a broken and humble spirit, with the fragrance of true remorse and prayer. Ps. 51:19. It is then that the true sanctifying water for cleansing (Numb. 8:7) is applied—the tears that grief over sin has caused to flow; and now, through faith and by the power of the blood of Christ, the spiritual Israelite is washed and purified.



16. And thus, O Christian! is seen
how by the sense of thy own misery,
and by faith in Christ attending it,
thou mayest attain the grace and
favor of God. To conclude, the more
wretched and miserable any one is in
his own judgment, the more dearly he
is beloved of God, and the more gracious
is the regard which the Lord
will bestow upon him.

16. And so, O Christian! it is clear how by recognizing your own misery, and through faith in Christ that comes with it, you can receive God’s grace and favor. In conclusion, the more unfortunate and miserable someone feels about themselves, the more they are loved by God, and the more grace the Lord will show them.



[pg 061]





 Chapter XX.


 A genuine Christian sorrow for sin encourages daily improvement in a person's life, prepares them for the Kingdom of God, and progressively makes them more suitable for eternal life.



Godly sorrow leads to repentance that results in salvation, and it’s something you won’t regret. But worldly sorrow brings about death.—2Cor.7:10 AM



True Christianity consists solely
in pure faith, love, and a holy life.
This holiness of life springs from true
repentance, sorrow, and self-knowledge;
so that a man not only more
and more feels his failings and imperfections,
but amends them also, and,
in this order, partakes of the righteousness
and holiness of Christ by
faith. 1 Cor. 1:30.

True Christianity is all about genuine faith, love, and living a holy life. This holiness comes from real repentance, sorrow, and self-awareness; so that a person increasingly recognizes their shortcomings and flaws, makes improvements, and, in this way, shares in the righteousness and holiness of Christ through faith. 1 Cor. 1:30.



2. But in order to regulate the
grand work of salvation with the better
order and care, thou oughtest now
to walk in a submissive and filial fear
of God, guarding against all that would
gratify the flesh. “All things are lawful,”
says the apostle, “but all things
are not expedient” (1 Cor. 6:12);
that is, “all things edify not.” 1 Cor.
10:23. As a dutiful child, confined to
the father's house, does not so much
as attempt to follow his own humor
in everything; but, unwilling to offend
his parent, observes his will and
pleasure: so a true Christian and child
of God will behave himself in his
Father's house, in so careful a manner,
as not to allow his senses any unlawful
liberty. He will neither do nor
speak anything without consulting
first his Father in heaven, under
whose eye he constantly lives, knowing
that He is everywhere present.

2. To better manage the important work of salvation, you should now live with a respectful and childlike fear of God, steering clear of anything that would please the flesh. "Everything is permitted," says the apostle, "but not everything is beneficial" (1 Cor. 6:12); that is, “Not everything builds up.” 1 Cor. 10:23. Just like a dutiful child, who doesn’t act solely on their own whims while living under their parent's roof, a true Christian and child of God behaves in their Father’s house with such care that they don’t allow themselves any improper freedom. They won’t do or say anything without first checking with their Father in heaven, under whose watchful eye they constantly live, knowing that He is always present.



3. Most men live without any fear
of God, freely indulging themselves
in worldly pleasures and satisfaction.
They will not consider that it is far
better to have a constant fear of God
fixed in the heart, than a constant joy
of the world. For as the fear of God
is the beginning of wisdom, and begets
a serious frame of mind; so the joy
of this world extinguishes all good impressions,
and banishes true wisdom
out of the heart, together with all
godly fear and devotion.

3. Most men live without any fear of God, indulging freely in worldly pleasures and satisfaction. They don’t realize that it’s much better to have a constant fear of God in the heart than a constant joy from the world. Just as the fear of God is the start of wisdom and fosters a serious mindset, the joy of this world wipes away all good impressions and drives true wisdom out of the heart, along with all godly fear and devotion.




4. By daily repentance and mortification
of the flesh, man is daily renewed
in God's image; for “though
our outward man perish, yet the inward
man is renewed day by day” (2
Cor. 4:16); and often, in the midst of
his sorrows, is he visited with a taste
of heavenly joy and sweetness. Whereas,
the pleasure and joy of the world
are always attended with heaviness
of heart, and an inward sting of a
wounded conscience. If the people
were but more sensible of the melancholy
effects resulting from worldly
pleasure, and particularly of that
damp which it puts upon heavenly
comfort, they would certainly dread
all loose and worldly enjoyments:
since thereby the grace of devotion is
quenched, and the soul diverted from
those purer pleasures which the Gospel
of Christ affords.

  
4. Through daily repentance and self-discipline, a person is renewed each day in God's image; for "Even though our outer self is deteriorating, our inner self is being renewed every day." (2 Cor. 4:16); and often, amid his sorrows, he experiences a glimpse of heavenly joy and sweetness. In contrast, the pleasures and joys of the world always come with a heaviness of heart and an inward sting of a guilty conscience. If people were more aware of the depressing effects that come from worldly pleasure, especially the way it dampens spiritual comfort, they would surely avoid all reckless and worldly indulgences: because such things extinguish the grace of devotion and steer the soul away from the purer joys that the Gospel of Christ offers.



5. There are two things which prevent
those who seriously consider
them from being influenced either by
worldly pleasures or outward calamities.
[pg 062]
The one is, the eternal pain of
the damned; whoever earnestly ponders
it, will almost find it impossible
to be thoroughly merry after the way
of the world. The other is, the eternal
joy of the blessed in heaven. Whoever
has a sound apprehension of so happy
a state, will never be greatly moved
with the calamities of the present life;
and this arises from the consideration
of the eternity of those divine enjoyments.
But so great is the levity of
our hearts, that it hinders us from any
serious reflection on so important a
subject. And hence it is no wonder
that we are both without this wholesome
contrition and sorrow, and ignorant
of all celestial joys and comforts.

5. There are two things that stop those who genuinely think about them from being swayed by worldly pleasures or outside hardships.  
[pg 062]  
The first is the eternal suffering of the damned; anyone who truly reflects on this will find it nearly impossible to be completely joyful in the way the world expects. The second is the everlasting happiness of the blessed in heaven. Anyone who has a real understanding of such a blissful state will never be overly affected by the troubles of this life; this understanding comes from contemplating the eternity of those divine pleasures. However, our hearts are often so lighthearted that they prevent us from seriously considering such an important topic. Therefore, it’s no surprise that we lack this healthy sense of remorse and are unaware of all the heavenly joys and comforts.



6. It is the prerogative of a true
Christian to be, on the one hand, but
sparingly, if at all, moved with earthly
things, or temporal advantages; and,
on the other, to be the more deeply impressed
with the joys of God, and of
life eternal. Neither is he immoderately
dejected in the present adversities
that may befall him; but the loss
of the soul grieves him to his very
heart, and he counts it worthy of long
lamentation. As for the perishing
comfort of this life, he knows it cannot
be called a loss, since he shall receive
a thousand-fold for it in the world
to come. But when a soul is once cast
away, it can never be restored.

6. A true Christian prioritizes, on one hand, being only slightly affected by earthly things or temporary gains; and on the other, being more deeply moved by the joys of God and eternal life. He doesn't become overly distressed by the challenges he faces in the present; however, the loss of a soul deeply saddens him, and he considers it worthy of prolonged mourning. As for the fleeting comforts of this life, he understands that losing them isn’t truly a loss, since he will receive a hundredfold in the world to come. But once a soul is lost, it can never be retrieved.




7. Blessed is the man who is affected
with godly sorrow, and tastes that celestial
consolation which succeeds it.
But, alas! how much of our time do
we spend in worldly joy and merriment,
when we have greater reason
to bewail our own misery and that
of others! There is no true liberty,
no solid delight, no substantial satisfaction,
but in the fear of God, and in
a quiet, serene conscience. But this
blessing can never exist without faith,
and without a holy life and conversation.
This faith, attended with godly
sorrow, daily proceeds more and more
to correct our faults and imperfections.
Whoever neglects this daily reform of
his life and manners, wastes the most
precious part of his time, which he
should employ to secure the interest
of his immortal soul. He is an adversary
to the new life; he hinders the
kingdom of God in himself; and he
can never be cured of the blindness
and hardness of his heart, so long as
he remains in that state.

  
7. Blessed is the person who feels genuine sorrow for their wrongs and experiences the heavenly comfort that comes after. But, sadly, how much time do we waste on worldly happiness and fun when we have much more reason to mourn our own troubles and those of others! There is no true freedom, no real joy, and no lasting satisfaction except in the fear of God and in a peaceful, clear conscience. But this blessing can never exist without faith, and without living a holy life. This faith, combined with genuine sorrow, continuously helps us improve our flaws and shortcomings. Anyone who ignores this daily self-improvement is wasting the most valuable part of their time, which should be spent focusing on the well-being of their eternal soul. They become an enemy to the new life; they obstruct the kingdom of God within themselves; and they can never escape the blindness and hardness of their heart as long as they stay in that condition.



8. It follows, therefore, that he only
deserves the name of a prudent and
wise man, who carefully avoids whatever
he understands to be an obstacle
to the reforming of his life, and to the
improving of himself in heavenly gifts
and graces. Happy is he who not
only avoids such things as are detrimental
to his body and estate, but
also detests those which hinder the
soul in her spiritual progress.

8. It follows that the only person who truly deserves to be called prudent and wise is the one who intentionally steers clear of anything they see as a barrier to improving their life and growing in spiritual gifts and graces. Blessed is the person who not only stays away from things that are harmful to their body and wellbeing but also rejects those that obstruct the soul in its spiritual journey.



9. Be therefore courageous, O Man,
and endure hardness as a good soldier
of Christ! 2 Tim. 2:3. An evil habit
of mind must be overcome with a
good one. It is the apostle's exhortation:
“Be not overcome of evil, but
overcome evil with good.” Rom. 12:21.
The cure of thy soul is not impossible.
View, in the first place, thy
own corruptions, and judge them severely,
before thou presumest to censure
the faults of thy neighbor. Be
not too forward in admonishing and
correcting others; but endeavor to
heal first thy evils at home, before
thou enterest upon the reforming of
those that are abroad.

9. So be brave, Man, and handle struggles like a good soldier of Christ! 2 Tim. 2:3. You must overcome bad habits with good ones. That’s what the apostle said: "Don’t let evil overcome you; instead, overcome evil with good." Rom. 12:21. Healing your soul is not impossible. First, look at your own flaws and judge them harshly before you presume to criticize your neighbor's faults. Don't rush to criticize and correct others; focus on fixing your own problems at home before trying to reform those around you.




10. Go on, therefore, O Christian,
and learn the lesson of daily repentance,
sorrow, and contrition of heart.
If the world despise thee upon that
account, and decry this wholesome
[pg 063]
exercise as error and as melancholy,
be not concerned at such poor and
empty reflections. Grieve rather that
thou art called indeed a Christian,
but that thou hast not yet arrived at
that strictness of life and purity of
manners, which the Gospel requires.
Bear the contempt of the world with
Christian constancy, and consider the
singular benefit which thence accrues
to the whole practice of true religion.
For, if thou be scorned by the world,
then God is ready to support thee by
fresh supplies of life and comfort, according
to his own declaration: “I
dwell in the high and holy place;
with him also that is of a contrite and
humble spirit, to revive the spirit of
the humble, and to revive the heart
of the contrite ones.” Isa. 57:15.

  
10. So, go ahead, O Christian,  
and embrace the practice of daily repentance,  
sorrow, and heartfelt remorse.  
If the world looks down on you for this  
and criticizes this healthy  
[pg 063]  
practice as misguided and depressing,  
don’t let such shallow judgments bother you. Instead, feel sorrow that  
you are called a Christian, but haven't yet achieved  
the level of discipline and purity  
that the Gospel demands. Accept the world's scorn with  
Christian strength, and recognize the unique benefit  
it brings to the true practice of faith.  
For if the world mocks you,  
then God is ready to support you with  
new strength and comfort, as He has said:  
"I live in a high and holy place;  
with those who have a broken and humble spirit, to uplift the spirit of the humble,  
and to restore the heart of those who are repentant." Isa. 57:15.




11. It is impossible that divine and
worldly joy should, at one and the
same time, reside in the heart of man;
so very contrary are they to each
other, and so inconsistent in their natures,
causes, and effects. The joy of
the world is begotten in prosperity;
but that which is from heaven, springs
up in the midst of crosses and adversities.

  
11. It's impossible for both divine and worldly joy to coexist in a person's heart at the same time; they are so opposed to each other and so inconsistent in their nature, causes, and effects. Worldly joy comes from prosperity, while heavenly joy arises in the midst of challenges and hardships.



12. It is true that it is against the
bent of nature to rejoice in the time
of adversity, as the apostle himself
seems to intimate: “As sorrowful,
yet always rejoicing; as poor, yet
making many rich; as having nothing,
and yet possessing all things.”
2 Cor. 6:10. But then it is no less
true, that the grace of God cleanses
our nature, and qualifies it for such
spiritual exercises. And it was after
this change that the apostles rejoiced,
because they were “counted worthy
to suffer shame for the name of Christ.”
Acts 5:41.

12. It's true that it's against our natural instinct to be happy during tough times, as the apostle seems to suggest: "Even though I'm sad, I'm always finding joy; even though I'm poor, I'm helping many become rich; even though I have nothing, I still own everything." 2 Cor. 6:10. But it’s also true that God's grace purifies our nature and prepares us for such spiritual experiences. It was after this transformation that the apostles rejoiced because they were "considered worthy to experience disgrace for the name of Christ." Acts 5:41.



13. A Christian is become by the
grace of God, a new creature, and
hence the tribulations of this life are
made easy to him. The apostle declared,
that he even “gloried in tribulations.”
Rom. 5:3. As affliction is
a grievous burden to the old man, so
it gives ease and joy to the new man
in Christ. Again, that joy which is
from above, infinitely surpasses that
which is from below. Nay, the very
reproach and contempt which a Christian
undergoes for the sake of Christ,
is attended with a secret satisfaction:
and the reason we are so little affected
with these heavenly visitations,
is on account of the joy of the world, to
which we are still too much addicted.

13. A Christian has become a new creation through the grace of God, and as a result, the struggles of this life are easier for him. The apostle stated that he even “proud of his troubles.” Rom. 5:3. While affliction is a heavy burden for the old self, it brings comfort and joy to the new self in Christ. Moreover, the joy that comes from above far exceeds any joy from below. In fact, the very shame and scorn that a Christian faces for Christ's sake comes with a hidden satisfaction. The reason we are not more moved by these heavenly experiences is due to our continued attachment to the joys of the world.



14. A truly humble man thinks
himself worthy of all manner of sufferings,
and unworthy of any divine comfort:
but the more unworthy he thinks
himself in true brokenness of spirit,
the more is he visited with the goodness
of God. And the more he weeps
over his sin, the more is he weaned
from worldly enjoyments; for the
whole world gradually becomes to
him a burden and a bitter affliction.

14. A genuinely humble person considers themselves deserving of all kinds of suffering and unworthy of any divine comfort. However, the more unworthy they believe they are, with a truly broken spirit, the more they experience God’s goodness. The more they grieve over their sins, the more they detach from worldly pleasures; because the entire world gradually feels like a burden and a painful affliction to them.



15. A man that seriously views himself
and his inward condition, finds
more reason to mourn than to rejoice.
And when he takes a survey of the
lives of others, he will undoubtedly
meet with abundance of objects worthy
of pity, or of compassion, rather
than of hatred and envy. Why did
Christ weep over Jerusalem, even
over that Jerusalem which persecuted
and slew him? Luke 19:41. Truly
their sin and blindness was the evident
cause of it. And in this he has
also left us a pattern, and with deep
feeling taught us, that nothing in the
world should more powerfully melt
us into tears and compassion, than
our own sins, and the impenitence
and carnal security which everywhere
abound.

15. A person who seriously reflects on themselves and their inner state finds more reasons to be sad than happy. And when they look at the lives of others, they will likely come across many situations that deserve pity or compassion, rather than hatred and envy. Why did Christ weep over Jerusalem, even the Jerusalem that persecuted and killed him? Luke 19:41. Their sin and blindness were clearly the reasons for it. And in this, he has also set an example for us, deeply teaching us that nothing in the world should move us to tears and compassion more than our own sins, and the lack of repentance and false security that are so widespread.

[pg 064]


16. Did a man as often revolve in
his mind, that he must certainly die,
and appear before the judgment-seat
of God, as he thinks on the concerns
of this life, and how to provide for
them, surely he would be abundantly
more serious in his conversation,
more diligent in the reformation of
his life, and more fervent in all the
duties of repentance. Did he moreover
call to mind the unspeakable
and eternal torments of hell, succeeding,
as they do, a short enjoyment of
sin; this consideration would embitter
to him the sweets of this world, and
in comparison, render all the afflictions
of this life, pleasant and easy to
him. But alas! the enticements of the
flesh are so strong and prevalent, and
our compliances in their favor, so forward,
that we seldom yield to such
serious reflections as these.

16. If a person frequently thought about the fact that they must eventually die and stand before God's judgment, as much as they focus on the issues of this life and how to manage them, they would undoubtedly be much more serious in their conversations, more committed to changing their lives, and more passionate about all the responsibilities of repentance. If they also reminded themselves of the indescribable and eternal sufferings of hell, which follow a brief enjoyment of sin, this thought would sour the pleasures of this world for them, making all the hardships of this life seem bearable and easy by comparison. But unfortunately, the temptations of the flesh are so strong and dominating, and our willingness to give in to them is so eager, that we rarely allow ourselves to engage in such serious reflections.



17. Upon the whole, this should be
a Christian's daily consideration: if
his body be pampered in lust and
luxury; if the flesh be humored and
gratified in its inordinate cravings;
then the life of the spirit loses its
vigor, and if not seasonably supported,
will pine away into death and destruction.
Whereas, if the flesh be
crucified with its lusts and desires,
the spirit lives and gathers strength.
One is the death of the other. If,
therefore, the spirit shall live in thee,
then thy body must be certainly made
a spiritual sacrifice (Rom. 12:1), and
must spiritually die to the world, and
to all conformity with it.

17. Overall, this should be a Christian's daily reflection: if their body is indulged in excess and luxury; if the flesh is coddled and satisfied in its excessive desires; then the spirit's vitality diminishes, and if not properly nurtured, will fade away into death and destruction. In contrast, if the flesh is put to death along with its cravings and wants, the spirit thrives and gains strength. One suffers as the other flourishes. Therefore, if the spirit is to live within you, then your body must be offered as a spiritual sacrifice (Rom. 12:1) and must spiritually detach from the world and all its influences.




18. This has been the constant practice
of all the saints, from the beginning
of the world until now. They
have with thanksgiving eaten and
drunk the bread and cup of tears, according
to that declaration of David:
“Thou feedest us with the bread of
tears, and thou givest us tears to
drink in great measure.” Ps. 80:5.
And in another Psalm: “My tears
have been my meat day and night.”
Ps. 42:3. Again, “I have eaten ashes
like bread, and mingled my drink with
weeping.” Ps. 102:9.

  
18. This has been the consistent practice  
of all the saints, from the beginning  
of the world until now. They  
have gratefully eaten and  
drunk the bread and cup of tears, based  
on David's words:  
"You feed us with bread made of tears, and you give us plenty of tears to drink." Ps. 80:5.  
And in another Psalm: "My tears have been my only nourishment day and night."  
Ps. 42:3. Again, "I've eaten ashes like they were bread and mixed my drink with tears." Ps. 102:9.  



19. This has been the “daily bread”
of all the saints to this day; yet it has,
however, been sweetened to them,
faith being mixed with it. This is
that godly “sorrow which worketh
repentance to salvation, not to be repented
of.” 2 Cor. 7:10.

19. This has been the “daily essentials” of all the saints up to today; yet it has, in fact, been sweetened for them, belief being mixed in. This is that godly "sorrow that brings about repentance and ultimately salvation, which you won’t regret." 2 Cor. 7:10.




20. But as this godly sorrow is attended
with life and happiness, so the
“sorrow of the world worketh death”
itself. 2 Cor. 7:10. This kind of sorrow
arises from the loss of honor, of
temporal goods and estates, and other
things of that nature. This sorrow
has proved so fatal to many, that
they have laid violent hands on themselves,
and procured their own ruin
and death by various contrivances.
Of this there are not wanting many
examples in the history both of Pagans
and Christians: though, indeed,
the latter ought better to understand
the maxims and doctrines of Christ,
who has abundantly taught us, not to
set our hearts on objects so frail and
perishing. For what is the loss of a
handful of fading things, to the life of
a man, with which all the goods of
this world cannot be compared?

  
20. Just as this godly sorrow brings life and happiness, the "The world's sorrow leads to death." itself. 2 Cor. 7:10. This type of sorrow comes from losing honor, material possessions, and other similar things. This sorrow has proven to be so deadly for many that they have taken their own lives, bringing about their own downfall and death through various means. There are many examples of this in the histories of both Pagans and Christians: although, in truth, Christians should have a better understanding of the teachings of Christ, who has clearly instructed us not to attach our hearts to such fragile and temporary things. For what is losing a handful of fleeting possessions compared to a person's life, which cannot be measured against all the wealth of this world?




21. Be not, therefore, cast down by
the loss of temporal goods, which, by
the very laws of nature, we can enjoy
but a little while: but lay the more to
heart those incorruptible riches, that
are laid up in the world to come; and
do whatever thou canst to prevent the
loss of them. Death will strip thee at
last of all worldly possessions. Here
shall be an end of pomp and greatness.
This law of death is equally
given to all, and the penalty of it attaches
[pg 065]
to all alike. The greatest king
is seized on the throne, and the meanest
beggar on the dunghill (1 Sam.
2:8; Ps. 113:7); for as the body of
the one is, so is also the body of the
other: both putrefy and turn alike to
corruption. Nevertheless, the Lord
will remove at length the veil of the
shadow of death, which is spread over
all nations, and will “swallow up
death in victory” (Isa. 25:8), and
“wipe away all tears from our eyes.”
Rev. 7:17; Isa. 25:8.

  
21. So, don't be discouraged by the loss of temporary belongings, which, according to the very laws of nature, we can only enjoy for a short time. Instead, focus more on the lasting treasures that are stored up for us in the next life, and do everything you can to prevent losing them. Death will ultimately take away all your worldly possessions. This will be the end of all glory and greatness. This law of death applies to everyone, and its consequence affects all equally. The mightiest king can be seized from his throne just as easily as the poorest beggar can from the trash heap (1 Sam. 2:8; Ps. 113:7); for as one person's body is, so is the body of the other: both decompose and decay alike. However, in time, the Lord will lift the veil of the shadow of death that hangs over all nations, and He will "conquer death with victory" (Isa. 25:8), and “wipe away all tears from our eyes.” Rev. 7:17; Isa. 25:8.




22. Let these and the like considerations,
induce thee patiently to bear
the loss of earthly things; remembering
that the whole world does not
come up to the price of one soul, for
which Christ vouchsafed to die. The
more thou withdrawest thy heart
from temporal goods and estates, the
less will it affect thee, when thou shalt
be obliged one way or other to leave
them. Thy grief will undoubtedly be
the greater, the more thy love has
been wrapped up with them. Thus
does the “labor of the foolish weary
every one of them” (Eccl. 10:15);
as the wise man expresseth it.

  
22. Let these and similar thoughts encourage you to patiently accept the loss of worldly possessions, remembering that the entire world is not worth the price of a single soul, for which Christ chose to die. The more you distance your heart from temporary goods and wealth, the less affected you will be when you inevitably have to leave them behind. Your sorrow will undoubtedly be greater the more your love is tied to them. Thus, the "The foolish work tires everyone out." (Eccl. 10:15); as the wise man puts it.



23. This is the unhappy state into
which the children of this world plunge
themselves. They hoard and amass
their goods with assiduous pain and
labor; they possess them with fear
and anxiety of mind; and quit them
at last with grief and groans, when
they can no longer enjoy them. This
is the “sorrow of this world,” which
begets no less an evil than death itself.

23. This is the unfortunate situation that the people of this world get themselves into. They accumulate their possessions with a lot of hard work and effort; they hold onto them with fear and worry; and ultimately, they leave them behind with sadness and sighs when they can no longer enjoy what they have. This is the "pain of this world," which leads to an evil that's no less than death itself.



24. We read, that such as adored
the beast “had no rest” (Rev. 14:11):
so they that adore the great and toilsome
beast of sordid and earthly Mammon,
may be said to have no rest, day
nor night. This description of men,
most wretched and most unquiet as
they are, may be fitly compared to
camels, or mules. These animals, traversing
rocks and hills, and carrying
gold and silver, silken garments and
pearls, spices and wines, draw many
attendants with them for their better
security: but at night, when they are
stabled, all their precious ornaments,
their embroidered garments and vestments,
are taken from them, and they,
being weary and stripped, appear to
be what indeed they are, poor and
miserable beasts of burden. Nothing
is now seen upon them but the prints
of their stripes, and the marks of the
blows which they received upon the
road. So, in like manner, that man
who in this world shone in gold and
silks, in “purple and fine linen” (Luke
16:19), when the day of his death is
come, has nothing left but the prints
and scars of a wounded conscience,
contracted by the abuse of such riches
as were committed to his trust.

24. We read that those who worship the beast "had no break" (Rev. 14:11): similarly, those who worship the great and burdensome beast of material wealth may be said to have no rest, day or night. This depiction of people, as wretched and restless as they are, can be aptly compared to camels or mules. These animals, navigating rocks and hills while carrying gold and silver, silk garments and pearls, spices and wines, attract many attendants for their protection. But at night, when they are stabled, all their precious adornments, their embroidered garments, are taken from them, and they, being tired and stripped, reveal what they truly are—poor and miserable beasts of burden. All that remains visible are the marks of their stripes and the bruises from the blows they endured on the road. In the same way, a person who shone in gold and silks, in “purple and luxury fabric” (Luke 16:19), when their day of death arrives, will have nothing left but the prints and scars of a troubled conscience, resulting from the misuse of the riches that were entrusted to them.




25. Therefore, O man! learn to relinquish
this world, before it relinquishes
thee. If thou break not with
the world, the world will break with
thee, and leave horror and anguish
behind it. He who withdraws his
soul from the world, before he quits
the world with his body, can joyfully
die: since he is loosed from the ties
which bound him to these inferior objects.
As the Israelites, when they
were about to leave the land of Egypt,
were daily afflicted with greater burdens
by Pharaoh, who designed to destroy
them, and, if possible, utterly to
extirpate their progeny (Exod. 5:9);
so the infernal Pharaoh, who desires
to hinder our eternal salvation, when
we are now upon the very borders of
life everlasting, still attempts to load
us with more of the concerns of this
life, and thereby to obstruct our passage
into a better world.

  
25. So, listen up, everyone! Learn to let go of this world before it lets go of you. If you don’t break free from the world, it will break you and leave behind only fear and pain. Those who detach their souls from the world before leaving it with their bodies can die joyfully, since they are freed from the ties that bind them to these lesser things. Just like the Israelites, who, as they were about to leave Egypt, were daily burdened even more by Pharaoh, who wanted to destroy them and wipe out their descendants (Exod. 5:9); in the same way, the evil Pharaoh, who wants to prevent our eternal salvation, tries to load us with more worries about this life as we stand on the edge of everlasting life, thus obstructing our passage into a better world.



26. It is certain that we cannot
[pg 066]
carry with us the least dust of all our
earthly possessions into the kingdom
of heaven. Nay, our very body must
be left behind us until the day of resurrection.
If we know anything, we
know that the way leading to life is
so very strait, as to strip the soul entirely
of anything that will hinder her
passage. “Narrow is the way which
leadeth to life, and few there be that
find it.” Matt. 7:14. As the husbandman
separates the wheat from
the chaff, so death frees the soul from
all the chaff and dross of this world,
from all riches, and greatness, and
worldly attire, which now, like the
chaff, are driven away.

26. It’s clear that we can’t take even the smallest bit of our earthly possessions into the kingdom of heaven. In fact, we must leave our bodies behind until the day of resurrection. If we understand anything, it’s that the path to life is so narrow that it strips the soul of anything that might obstruct its journey. "Life is a narrow path, and only a few people find it." Matt. 7:14. Just as a farmer separates the wheat from the chaff, death frees the soul from all the unnecessary baggage of this world — from wealth, status, and worldly appearance, which are now, like the chaff, blown away.



27. Go therefore, O man, and seriously
ponder in thy mind what the
apostle declares: “Godly sorrow
worketh repentance to salvation, not
to be repented of: but the sorrow
of the world worketh death.” 2 Cor.
7:10.

27. So, go now, and really think about what the apostle says: "Godly sorrow produces repentance that leads to salvation and won't be regretted, but worldly sorrow leads to death." 2 Cor. 7:10.








 Chapter 21.


 On the True Worship of God.



Aaron's sons presented unauthorized fire before the Lord, and fire came out from the Lord and consumed them.Understood. Please provide the text you'd like me to modernize.Lev.10:1, 2.



This fire is called strange, because
it was different from that which
continually burned upon the altar, and
with which, according to the command
of God, the burnt-offerings were consumed.
It is, therefore, a type of false
worship; and the sons of Aaron were
destroyed with avenging flames, because
they violated the divine precept.

This fire is called weird because it was different from the one that constantly burned on the altar, which was used for the burnt offerings as instructed by God. Therefore, it represents false worship; the sons of Aaron were consumed by avenging flames because they broke this divine command.



2. This marked displeasure of the
jealous and righteous God, is in like
manner provoked by those who, from
the motion of their own unregenerate
mind, and from a singular presumption
of devotion or religious sanctity, introduce
a new and peculiar worship
of God; which, not being enjoined
by himself, provokes his indignation,
anger, and vengeance; because “God
is a consuming fire.” Deut. 4:24; Heb.
12:29.

2. This displeasure of the jealous and righteous God is similarly stirred up by those who, from their own untransformed mindset and a unique arrogance of devotion or religious holiness, create a new and distinct way to worship God; which, not being commanded by Him, provokes His wrath, anger, and punishment; because “God is a fierce fire.” Deut. 4:24; Heb. 12:29.




3. In order that we may not incur
the wrath of the divine majesty, let us
consider wherein the true worship of
God consists; for the punishment of
temporal fire, inflicted on false worship
under the Old Testament, is to us
a proof, that the Lord will also, under
the New dispensation, take the severest
vengeance on all strange worship, not
only with everlasting, but also with
temporal fire, wars, desolations, and
effusion of blood.

  
3. To avoid incurring the anger of divine authority, let’s think about what true worship of God really means; the punishment of earthly fire dealt out for false worship in the Old Testament serves as a reminder that the Lord will also impose harsh consequences for false worship under the New Testament, using not just eternal but also temporary punishments like fire, wars, destruction, and bloodshed.



4. Now, we can learn wherein the true
worship of God consists, when we compare
the Old Testament with the New.
The ceremonies which the former prescribed,
referred typically to the Messiah.
Devout Jews saw, as it were,
the Messiah from afar, believed on
him, and, according to the promise,
obtained deliverance from sin and
death through him. But our worship,
according to the New Testament, does
[pg 067]
not consist in external ceremonies; we
are taught to worship God in spirit
and in truth, that is, to believe in
Christ, who fulfilled the Law. Thus
he redeemed us from the curse of the
law (Gal. 3:13), and made us free from
all Jewish ceremonies (Gal. 5:1); so
that now, by the indwelling of the
Holy Spirit, we serve God with a willing
heart and mind (Jerem. 31:33;
Rom. 8:14), and our conscience and
faith are not bound by human ordinances.

4. Now, we can understand what true worship of God really means when we compare the Old Testament with the New. The rituals in the Old Testament pointed symbolically to the Messiah. Devout Jews perceived the Messiah from a distance, believed in him, and, according to the promise, received salvation from sin and death through him. However, our worship, according to the New Testament, does not rely on outward ceremonies; we are instructed to worship God in spirit and in truth, which means believing in Christ, who fulfilled the Law. In doing so, he redeemed us from the curse of the law (Gal. 3:13) and freed us from all Jewish ceremonies (Gal. 5:1); now, through the presence of the Holy Spirit, we serve God with a willing heart and mind (Jerem. 31:33; Rom. 8:14), and our conscience and faith are not constrained by human rules.




5. To true, spiritual, internal Christian
worship, three things belong. 1.
The true knowledge of God. 2. The
knowledge of sin, accompanied with
unfeigned repentance. And 3. The
knowledge of grace, attended with remission
of sin.

  
5. For genuine, spiritual, internal Christian worship, three things are essential. 1. The true understanding of God. 2. The understanding of sin, accompanied by sincere repentance. And 3. The understanding of grace, together with the forgiveness of sin.




6. The knowledge of God consists in
faith, which apprehends Christ, and
in him, and through him, knows God,
his omnipotence, love, mercy, righteousness,
truth, wisdom; all which are
God himself. For what is God? Surely
no other than pure omnipotence, pure
love and mercy, pure justice, truth,
and wisdom. And the same is to be
said of Christ, and of the Holy Spirit.

  
6. The understanding of God is based on faith, which grasps Christ, and through him, knows God, his power, love, mercy, justice, truth, and wisdom; all of which are God himself. So, what is God? He is simply pure power, pure love and mercy, pure justice, truth, and wisdom. The same can be said of Christ and the Holy Spirit.



7. But whatever God is, he is not
to himself only, but also to me, by his
gracious will, made manifest in Christ
Jesus. Thus to me is God omnipotent;
to me he is merciful; to me eternal
righteousness, through faith and remission
of sins. To me, also, he is
everlasting truth and wisdom. Thus
it is, also, with Christ. He is made to
me eternal omnipotence, the almighty
Head, and Prince of my life, my most
merciful Saviour, everlasting love, unchangeable
righteousness, truth, and
wisdom; according to the words of the
apostle: “Christ is of God made unto
us, wisdom, and righteousness, and
sanctification, and redemption.” 1 Cor.
1:30. All of which is also true of the
Holy Spirit, who is my eternal love,
righteousness, truth, and wisdom.

7. But whatever God is, He is not just for Himself; He is also for me, revealed through His gracious will in Christ Jesus. So, to me, God is all-powerful; to me, He is merciful; for me, He embodies eternal righteousness through faith and the forgiveness of sins. For me, He is also everlasting truth and wisdom. The same goes for Christ. He is to me eternal power, the almighty Head, and Prince of my life, my most merciful Savior, everlasting love, unchanging righteousness, truth, and wisdom; according to the words of the apostle: “Christ is made by God to be our wisdom, righteousness, sanctification, and redemption.” 1 Cor. 1:30. All of this is also true of the Holy Spirit, who is mine eternal love, righteousness, truth, and wisdom.



8. This is the true knowledge of
God, which consists in faith. It is
not some empty and speculative science,
as people imagine; but a cheerful,
lively, and effectual reliance on
God, in which I feel the rays and influences
of the divine Omnipotence
really descending upon me, so that I
perceive how I am upheld and preserved
by him; how “in him I live,
and move, and have my being.” Acts
17:28. I must also taste the riches
of his goodness and mercy. Is not
that which the Father, Christ, and
the Holy Spirit, have done for thee,
for me, and for us all, the effect of
pure love? What more perfect and
complete righteousness can there be
than that, by which he rescues us
from sin, hell, death, and the devil?
And do not his truth and wisdom
most conspicuously appear in all that
he has accomplished for us?

8. This is the true knowledge of God, which is based on faith. It's not some empty or theoretical idea, as many people think; it's a joyful, vibrant, and effective trust in God, where I truly feel the rays and influences of His divine power coming down on me, showing me how I am supported and protected by Him; how "in him I live, move, and exist." Acts 17:28. I must also experience the richness of His goodness and mercy. Isn't what the Father, Christ, and the Holy Spirit have done for you, for me, and for all of us a result of pure love? What more perfect and complete righteousness exists than that which saves us from sin, hell, death, and the devil? And doesn't His truth and wisdom clearly show in everything He has done for us?




9. This, therefore, is the true and
substantial faith, which consists in a
living and effectual reliance on God,
and not in empty words. In this
knowledge of God, or faith, we must,
as becomes the children of God, make
daily advances, and abound more and
more. 1 Thess. 4:1. Hence the apostle
pours out most fervent prayers,
“that we may know the love of
Christ, which passeth knowledge.”
Eph. 3:19. As if he had said, “Though
it were the sole care of our lives to
learn the depth of the love of Christ,
yet would there still remain continual
and never-failing matter for further
inquiry.” Neither is it to be supposed,
that this knowledge consists in a barren
acquaintance with the universal
love of Christ, extending itself over
the whole world; but we must also
[pg 068]
taste it in our own hearts; we must
experience the sweetness and delight,
the power and vital influx of this immense
kindness displayed in the Word,
and embraced by faith. Can he say
that he knows the love of Christ, who
never tasted its sweetness? Hence it
is said of some that were endued with
this experimental sense, that they had
“tasted of the heavenly gift, and the
good word of God, and the powers of
the world to come.” Heb. 6:4. All
this is effected by faith through the
Word. The same experience of the
divine love is also intimated by the
“shedding abroad of the love of God
in our hearts by the Holy Ghost.”
Rom. 5:5. In this consist the fruit
and efficacy of the Word of God. And
this only is the true knowledge of
God, proceeding from experience, and
founded on a living faith. For this
reason the Epistle to the Hebrews
calls our faith a substance, and a certain
and well-grounded evidence. Heb.
11:1. And this knowledge of God,
that arises from a living faith, is one
part of the inward and spiritual worship
of God. In a word, faith is a
spiritual, living, and heavenly gift;
yea, the very light and power of God.

  
9. This is the true and genuine faith, which involves a real and effective trust in God, not just empty words. In understanding God, or faith, we must, as children of God, make daily progress and grow increasingly. 1 Thess. 4:1. Therefore, the apostle fervently prays,  
"so that we can understand the love of Christ, which goes beyond all understanding." Eph. 3:19. It’s as if he is saying, "Even if we dedicated our whole lives to understanding the depths of Christ's love, there would still be endless chances for further exploration." It shouldn't be assumed that this knowledge is simply a superficial awareness of Christ's universal love that encompasses the whole world; we must also  
[pg 068]  
experience it in our own hearts; we must feel the sweetness and joy, the power and vital energy of this immense kindness revealed in the Word and embraced by faith. Can anyone claim to understand Christ's love if they have never tasted its sweetness? That’s why some who have experienced this deep understanding are described as having  
"experienced the heavenly gift, the message of God, and the powers of the coming age." Heb. 6:4. All of this is brought about by faith through the Word. The same experience of divine love is also indicated by the  
“the love of God is poured into our hearts by the Holy Spirit.” Rom. 5:5. This is the fruit and effectiveness of the Word of God. And this is the true understanding of God, arising from experience and based on living faith. For this reason, the Epistle to the Hebrews refers to our faith as a content, and a certain and well-founded proof. Heb. 11:1. This knowledge of God, which comes from living faith, is part of the inner and spiritual worship of God. In short, belief is a spiritual, alive, and heavenly gift; indeed, it is the very light and power of God.




10. When, therefore, this true knowledge
of God is attained, by which God
offers himself, as it were, to be touched
and tasted by the soul, according to
that Psalm, “O taste and see that the
Lord is good” (Ps. 34:8); it is impossible
that a sincere repentance
should not immediately ensue; that
is, a real renovation of the mind, and
reformation of the life. For, from a
sense and knowledge of the divine
Omnipotence, proceeds humility; since
he must necessarily submit himself
unto the mighty hand of God, who
has perceived its irresistible power
and energy. From the experience of
the divine mercy arises charity to our
neighbor; for no man can be uncharitable
who has ever been affected by a
sense of the divine compassion. Who
can refuse to lend to his neighbor,
that considers that God, from pure
mercy, has bestowed himself upon us?
From the long-suffering of God, proceeds
great patience towards our neighbor;
so that were it possible that a
true Christian could be killed seven
times a day, and as many times be restored
to life again, yet would he always
freely forgive his murderer, and
this on account of the boundless mercy
of God conferred upon himself. From
the divine justice flows the knowledge
of sin, as the prophet teaches us:
“Righteousness belongeth unto thee,
O Lord, but unto us confusion of
faces.” Dan. 9:7. “Enter not into
judgment with thy servant, for in thy
sight shall no man living be justified.”
Ps. 143:2. “If thou, Lord, shouldest
mark iniquities, O Lord, who shall
stand?” Ps. 130:3. From the knowledge
of the truth of God, flow fidelity
and candor towards our neighbor; and
all fraud, deceit, lying, and other such
sinister practices, are, in consequence,
freely abandoned. The sincere Christian
reasons thus with himself: “God
forbid that I should deal deceitfully
with my neighbor; for then I should
offend the truth of God, which is God
himself; since he has dealt so faithfully
with me, it would be the blackest
impiety were I to act otherwise by my
neighbor.” The consideration of the
eternal divine wisdom produces the
fear of God. For whoever knows God
to be the Searcher of hearts, viewing
the most secret recesses, must necessarily
dread the eyes of the divine
majesty. “He that planted the ear,
shall he not hear? He that formed
the eye, shall he not see?” Ps. 94:9.
[pg 069]
Therefore, “Woe unto them that seek
deep to hide their counsel from the
Lord, and their works are in the dark,
and they say, Who seeth us? and who
knoweth us? Surely your turning of
things upside down shall be esteemed
as the potter's clay: for shall the
work say of him that made it, He
made me not? Or shall the thing
framed, say of him that framed it, He
had no understanding?” Isa. 29:15,
16; see also Jer. 23:24, and 32:19.

  
10. So, when this true understanding of God is achieved, through which God presents Himself as if to be felt and experienced by the soul, in line with that Psalm, "Go ahead and experience for yourself how good the Lord is." (Ps. 34:8); it’s impossible that genuine repentance wouldn’t follow right away; that is, a true renewal of the mind and change in life. From a sense and understanding of God's greatness comes humbleness; for one must inevitably submit to the powerful hand of God once they recognize its unstoppable strength and influence. Experiencing God’s mercy results in love for our neighbor; because no one can be unloving who has truly felt the divine mercy. Who can refuse to help their neighbor when considering that God has graciously given Himself to us? From God's patience arises great patience towards our neighbor; so even if a true Christian were killed seven times a day and brought back to life just as often, he would continually forgive his murderer, due to the limitless mercy God has shown him. From divine justice comes sin awareness, as the prophet tells us: "Righteousness is yours, Lord, but we feel ashamed." Dan. 9:7. "Don't bring your servant into judgment, because no one alive is righteous in your eyes." Ps. 143:2. “If you, Lord, recorded our sins, Lord, who could survive?” Ps. 130:3. From knowing the truth of God comes loyalty and honesty towards our neighbor; thus, all fraud, deceit, lying, and other dishonest behaviors are freely discarded. The sincere Christian thinks to himself: "God forbid I deceive my neighbor; that would betray the truth of God, who is God Himself. Since He has treated me with such faithfulness, it would be the worst disrespect to act differently toward my neighbor." Reflecting on God’s eternal wisdom creates the fear of God. For anyone who understands God as the Knower of hearts, seeing the most hidden parts, must inevitably fear the eyes of divine majesty. "Does the one who created the ear not hear? Does the one who made the eye not see?" Ps. 94:9.  
[pg 069]
  
Therefore, “Woe to those who attempt to conceal their plans from the Lord; who carry out their actions in secrecy and ask, Who sees us? and who knows us? Your twisted actions will be seen as clay in the potter's hands: can the creation say to the creator, He didn’t make me? Or can the object say to the one who shaped it, He has no understanding?” Isa. 29:15, 16; see also Jer. 23:24, and 32:19.




11. From the true knowledge of God,
arise the knowledge of sin, and consequent
repentance. This repentance
brings renovation of mind, and renovation
of mind is accompanied with
amendment of life. And this knowledge,
together with those things that
attend it, makes up the other part of
the inward worship of God; and it is
that sacred fire which, by the appointment
of God, is to be used with the
sacrifices, lest his wrath should be
kindled against us, and we be consumed
by the fire of his vengeance.

  
11. From the true understanding of God, comes the awareness of sin, leading to repentance. This repentance brings a change of mind, and this change of mind is accompanied by a change in life. And this knowledge, along with its accompanying aspects, forms the other part of the inner worship of God; it is the sacred fire that, by God's command, is to be used with the sacrifices, so his wrath does not blaze against us, and we are not consumed by the flames of his vengeance.




12. The injunction of God to the
priests, not to drink wine or strong
drink when they were about to enter
the tabernacle (Lev. 10:9), is an illustration
of this repentance; and in
a spiritual sense, it extends itself to
all Christians. For if we would enter
into the tabernacle of God, even into
life everlasting, it is necessary that
we should abstain from the lusts of
the world and of the flesh, and from
all that tends to bring the spirit in
bondage to the body. For the love of
the world, the love of pleasure, pride,
and other vices, are like palatable
wine, by which the power of the soul
and spirit is clouded, and at last
brought under subjection to the flesh.
Man, so subjected, is restrained from
entering into the tabernacle of God;
that is, he cannot arrive at the knowledge
and the sanctuary of God; consequently
he is deprived of that discerning
faculty, which distinguishes
between things sacred and profane,
clean and unclean; so that he understands
nothing of divine and heavenly
operations, and therefore is unfit to
instruct those in sound doctrine who
are committed to his care. His understanding
and thoughts are not enlightened
from above; but being overcome
with the wine of worldly lust,
are eventually involved in gross darkness.
This repentance, contrition, and
grief for sin, and this true faith in
Christ, are followed by the knowledge
of grace and remission of sin; which,
as it proceeds from the merit of Christ
only, so the benefit of this merit can
be claimed by no man without repentance.
Repentance was therefore necessary,
even to the thief upon the
cross, that his sin being first remitted,
he might accompany Christ into paradise.
And that his repentance proceeded
from a heart affected with a
holy contrition, appears from the reproof
which he gave his companion:
“Dost not thou fear God? We receive
the due reward of our deeds; but this
man hath done nothing amiss” (Luke
23:40), and from the request he addressed
to Christ: “Lord, remember
me when thou comest into thy kingdom.”
Verse 24. These are most
undeniable proofs of a contrite heart,
embracing Christ and his merits by
faith.

  
12. God's command to the priests not to drink wine or strong drink before entering the tabernacle (Lev. 10:9) illustrates this idea of repentance; and in a spirituality sense, it applies to all Christians. If we want to enter into God's presence, which leads to eternal life, we need to avoid the desires of the world and the flesh, and everything that binds the spirit to the body. The love of the world, pleasure, pride, and other vices are like tempting wine, clouding the power of the soul and spirit, ultimately making it subservient to the flesh. A person under such influence cannot enter God's presence, meaning they can’t reach the understanding and holiness of God; as a result, they miss out on the ability to distinguish between sacred and profane, clean and unclean. Such a person doesn’t understand anything about divine and heavenly matters, so they are unfit to teach sound doctrine to those in their care. Their understanding and thoughts lack enlightenment from above; instead, they are overwhelmed by worldly desires, leading them to great darkness. This repentance, sorrow for sin, and true faith in Christ lead to the information of elegance and forgiveness of sin; which, being based solely on Christ's merit, cannot be accessed by anyone without repentance. Repentance was necessary even for the thief on the cross so that, after his sin was forgiven, he could join Christ in paradise. His repentance, stemming from a heart filled with genuine sorrow, is evident from his rebuke to his companion: "Don't you fear God? We're getting what we deserve for what we've done, but this man hasn't done anything wrong." (Luke 23:40), and from the request he made to Christ: "Lord, remember me when you enter your kingdom." Verse 24. These are clear signs of a repentant heart that embraces Christ and his merits through faith.




13. This gracious absolution from
sin, which is apprehended in faith by
a penitent heart, supplies all those defects
under which we labor: but it is
entirely the effect of the death and
blood of Christ. All our offences are
as completely annulled by his abundant
satisfaction, as if they had never
been committed. The merit of Christ
[pg 070]
is of that extent and power, that
David exclaims: “Purge me with
hyssop, and I shall be clean: wash
me, and I shall be (not only as white,
but even) whiter than snow.” Psal.
51:7.

  
13. This gracious forgiveness of sin, which is understood through faith by a repentant heart, addresses all our shortcomings: but it is completely the result of Christ's death and sacrifice. All our wrongdoings are entirely erased by his generous atonement, as if they had never happened. Christ's merit is so vast and powerful that David exclaims: "Clean me with hyssop, and I will be clean; wash me, and I will be whiter than snow." Psal. 51:7.  
[pg 070]



14. Hence also it is, that God is
said to mention the sin no more when
the sinner returns to his duty. Ezek.
18:22; 33:16. For whatever is fully
and completely paid for, yea, blotted
out too, must of necessity be buried in
eternal oblivion. Isa. 43:25. But
conversion must go before remission,
according to the order proposed by
the prophet himself: “Wash ye,
make you clean, put away the evil of
your doings from before mine eyes;
cease to do evil. Come now and let
us reason together: Though your sins
be as scarlet, they shall be as white
as snow.” Isa. 1:16. As if he had
said: “Ye who require your sins to be
forgiven, according to my covenant
and promise, come forward and call
me to an account. I do not indeed
deny, that I promised you remission
of sins; but it was on no other terms
than that you should first repent.
Where is your repentance? where is
your true and living faith? If you
have these, all is well! It shall not
be my fault, if your sins (though as
crimson in grain, though so deeply
dyed, that neither heaven nor earth
can blot them out), be not wholly pardoned
and made whiter than snow.”
Repentance, therefore, is the true confession
of sin; and if you have this in
yourself, namely, sorrow for sin mixed
with faith, be assured, that Christ, by
virtue of his death and blood, will entirely
forgive you your sins. This
blood, as it is shed for us, so it cries to
God in heaven, and procures a full remission
of sin.

14. This is why God is said to forget the sin when the sinner returns to their duties. Ezek. 18:22; 33:16. Because whatever is fully paid for, and completely erased, must undoubtedly be buried in total forgetfulness. Isa. 43:25. But conversion must come before forgiveness, according to the order set by the prophet: "Clean yourselves up, get rid of the bad things you’ve done; stop doing wrong. Come on, let’s discuss this: Even if your sins are as red as scarlet, they will be as white as snow." Isa. 1:16. It's as if he said: “You who want your sins forgiven, based on my promise, come and hold me to it. I don’t deny that I promised you forgiveness; but it was on the condition that you first repent. Where is your repentance? Where is your genuine and active faith? If you have these, everything is good! It won’t be my fault if your sins (even if they are as bright as scarlet, so deeply stained that neither heaven nor earth can erase them) are not completely forgiven and made whiter than snow.” Therefore, repentance is the genuine confession of sin; and if you have this within you—sorrow for sin mixed with faith—be assured that Christ, through his death and blood, will completely forgive you. This blood, shed for us, calls out to God in heaven and secures a full forgiveness of sin.




15. When a man is thoroughly affected
with this sense of sin, he hastens
in spirit to those cities of refuge,
of which three, Bezer, Ramoth, and
Golan, were set apart on this side Jordan,
by Moses, being appointed by him,
in order that he who had inadvertently
killed his neighbor, might flee
unto them and be preserved. Deut.
4:41-43.

  
15. When a person truly feels the weight of their sins, they quickly seek out those cities of refuge. Three of these, Bezer, Ramoth, and Golan, were designated on this side of the Jordan by Moses. They were established so that someone who accidentally caused the death of their neighbor could escape there and find safety. Deut. 4:41-43.




16. And, alas! O Lord, how often
have we inadvertently slain our neighbor
with thoughts, words, hatred,
envy, anger, revenge, and unmercifulness!
Let us, therefore, fly upon the
wings of faith and repentance, to the
sanctuary of the grace of God, and to
the merit and cross of Christ. No
sooner do we arrive there, but we are
safe; nor will the avenger measure to
us again with that measure with which
we served our neighbor. For by those
cities of refuge, Christ Jesus is signified
and represented. He is the true
Bezer, that is, a fenced tower, according
to that saying of Solomon: “The
name of the Lord is a strong tower:
the righteous runneth into it, and is
safe.” Prov. 18:10. He also is the
true Ramoth, which signifies exalted:
for Christ is the Most High (Isa. 52:13;
57:15), “And at the name of Jesus,
every knee shall bow, of things in
heaven, and things in earth, and things
under the earth.” Phil. 2:10. Nor
have we any other Golan besides him;
which, as the word imports, is a heap
or multitude, a storehouse of all manner
of celestial gifts. Hence, we read
in the Psalms: “With the Lord there
is mercy; and with him is plenteous
redemption.” Psal. 130:7. And in the
epistle to the Romans: “The Lord is
rich unto all that call upon him.”
Rom. 10:12.

  
16. And, sadly! O Lord, how often have we unknowingly harmed our neighbor with our thoughts, words, hatred, envy, anger, revenge, and lack of mercy! So, let us quickly seek the sanctuary of God’s grace, as well as the merit and cross of Christ, with faith and repentance. As soon as we get there, we are safe; the avenger will no longer judge us by the same measure we used against our neighbor. Christ Jesus is symbolized and represented by those cities of refuge. He is the true Bezer, which means a guard tower, according to Solomon's saying: "The name of the Lord is a strong tower; the righteous run to it and are safe." Prov. 18:10. He is also the true Ramoth, which means elevated: for Christ is the Most High (Isa. 52:13; 57:15), "And at the name of Jesus, every knee will bow, in heaven, on earth, and under the earth." Phil. 2:10. And we have no other Golan besides him; which, as the word suggests, is a stack or crowd, a collection of all kinds of heavenly gifts. Therefore, we read in the Psalms: “With the Lord, there is mercy, and with Him, there is abundant redemption.” Psal. 130:7. And in the letter to the Romans: "The Lord is generous to everyone who calls on Him." Rom. 10:12.




17. And this is the third part of inward,
spiritual, and true worship, arising
from the knowledge of God. This
[pg 071]
knowledge is also the source of repentance,
as repentance is of remission
of sins, and each rests on an experimental
knowledge of God, as on a
proper foundation to sustain it.

  
17. This is the third part of true, spiritual worship that comes from knowing God. This [pg 071] knowledge is also the foundation for repentance, as repentance involves the forgiveness of sins, and both are based on a personal experience of God as a solid foundation to support them.



18. Thus is the letter of the law of
Moses changed into spirit, or into an
inward, holy, and new life; and its
sacrifices are converted into unfeigned
repentance. Hereby we offer up unto
God our body and soul, together with
the sacrifices of praise and thanksgiving.
Hereby we ascribe unto him
alone, our knowledge, conversion, justification
and remission of sin, that
God alone may be all in all, and his
grace be worthily acknowledged, and
celebrated with thankful hearts and
tongues unto all eternity. This, then,
as hath been already mentioned, is
the true worship of God, of which the
prophet says: “He hath shewed thee,
O man, what is good; and what doth
the Lord require of thee, but to do
justly, and to love mercy, and to
walk humbly with thy God?” Mic.
6:8. O when, therefore, shall we
wretched mortals become truly penitent,
that we may obtain this gracious
pardon of sin? For without penitence
it is impossible we should secure unto
ourselves so incomparable a mercy.
For how can sin be remitted, when
there is no sense of sin, no sorrow affecting
the mind, no hunger after divine
grace? And how can he grieve
for sins, who utterly refuses to abandon
them, and to change his life for a
better? May God, for Christ's sake,
turn us, that so we may be truly
turned! Lam. 5:21.

18. So, the letter of the law of Moses is transformed into spirit, or into an inner, holy, and new life; and its sacrifices turn into genuine repentance. Through this, we offer up to God our body and soul, along with sacrifices of praise and thanksgiving. We attribute to Him alone our knowledge, conversion, justification, and forgiveness of sins, so that God alone may be everything, and His grace can be properly recognized and celebrated with grateful hearts and voices for all eternity. This, as mentioned before, is the true worship of God, of which the prophet says: “He has shown you, O person, what is good; and what does the Lord expect from you, but to act justly, love mercy, and walk humbly with your God?” Mic. 6:8. Oh, when, therefore, will we miserable mortals genuinely repent so that we can receive this gracious forgiveness of sin? For without repentance, it’s impossible to obtain such an incredible mercy. How can sin be forgiven when there’s no awareness of it, no sorrow affecting the mind, no longing for divine grace? And how can someone mourn for their sins if they completely refuse to let them go and change their life for the better? May God, for Christ's sake, turn us, so we may truly be turned! Lam. 5:21.




19. From these considerations it
abundantly appears, that the true
worship of God is seated in the heart,
and consists in the knowledge of God,
and in true repentance, which mortifies
the flesh; and, through grace,
renews man after the divine image.
In this order, man is made the holy
temple of the Lord, where, through
the good Spirit of God, internal worship
is performed, in the exercise of
faith, charity, hope, humility, patience,
prayer, thanksgiving, and the praise
of God.


19. From these considerations, it’s clear that true worship of God comes from the heart and involves knowing God and genuine repentance, which puts to death the desires of the flesh; and, through grace, transforms a person into the divine image. In this way, a person becomes a holy temple of the Lord, where, through the good Spirit of God, internal worship takes place in practicing faith, love, hope, humility, patience, prayer, gratitude, and praise of God.



20. But though this worship has
regard to God himself, and is offered
to him alone; yet far be it from us to
believe, that God has any need of
our adoration or service, or that he
receives any advantage from it, or
any addition to his perfection. Let
us rather think, that such is the
mercy of God to miserable men, that
he is willing to impart himself wholly
to us with all his benefits, to live, to
operate, and to dwell in us, provided
we be but ready, by true knowledge,
by faith and repentance, to entertain
him in the heart, that as in the school
of the Spirit, he may teach us true
wisdom, and carry on the work which
he has so happily begun.

20. Although this worship is directed to God himself and is offered to him alone, let's not think that God has any need for our adoration or service, or that he benefits from it or gains anything from our worship. Instead, let’s understand that God’s mercy towards us, as imperfect humans, is such that he is willing to fully share himself with us along with all his blessings, to live, work, and reside in us, as long as we are ready, through true knowledge, faith, and repentance, to welcome him into our hearts. This way, in the school of the Spirit, he can teach us true wisdom and continue the important work he has started in us.




21. For there is no work approved
and accepted of God, but that of which
he himself is the author. Therefore
has he commanded us to repent and
to believe, to pray and to fast; not
that the benefit in any way might
return to him, but belong to us alone.
For to God no man can give, and from
him no man can take away; him none
can profit, and none can injure. If
we be found devout and sincere in
his sight, we shall reap the advantage
of it ourselves; but if we be found
false and corrupt, the evil will return
upon our own heads. But what harm,
O man, canst thou do to God, if even
thou shouldst wilfully persist in impiety
and a dissolute course of life?

  
21. For there is no work that is approved and accepted by God except what He Himself authors. That's why He has commanded us to repent and believe, to pray and fast; not that any benefit would return to Him, but that it belongs to us alone. Because no one can give anything to God, and no one can take anything away from Him; He cannot gain anything, and He cannot be harmed. If we are found devout and sincere in His sight, we will benefit from it ourselves; but if we are found false and corrupt, the consequences will fall back on us. But what harm, O man, can you do to God, even if you persist in wrongdoing and a sinful lifestyle?




22. God, therefore, commands that
he should be served on thy account,
not on his own. He being Love itself,
[pg 072]
it pleases him that many be found
in his service, to whom he may freely
impart the streams of his love, yea,
even himself too. For as a mother
cannot but love the infant that reposes
on her breast, so God takes a
singular pleasure in a free and unconfined
communication of his love and
kindness.

  
22. God, therefore, commands that  
he should be served on your behalf,  
not for his own sake. Since he is Love itself,  
[pg 072]  
it brings him joy to have many people in his service, to whom he can generously share the flows of his love, even himself. Just as a mother cannot help but love the baby resting on her breast, God finds great delight in freely and openly sharing his love and kindness.








 Chapter 22.


 A true Christian is recognized mainly by love and their daily efforts to improve their life.



The righteous will thrive like a palm tree; they will grow like a cedar in Lebanon. Those who are planted in the house of the Lord will prosper in the courts of our God. They will continue to bear fruit in old age; they will be healthy and thriving; to show that the Lord is true; He is my rock, and there is no injustice in Him.Sure! Please provide the text you'd like me to modernize.Ps.92:12-15.



Not a Christian name, but a Christian
life, evidences a true Christian:
let this therefore be the care of
the Christian, that in him Christ may
be seen: and visibly appear unto others,
in love, humility, and kindness! for he
in whom Christ does not live, cannot
be a Christian. And this holy life,
having its roots within, in the spirit
and heart of a man, must of necessity
proceed from this inward principle—just
as the fruit proceeds from the
inherent virtue of the tree. For it is
necessary that our life should be influenced
by the Spirit of Christ, and
fashioned after his example; according
to that saying of the apostle:
“As many as are led by the Spirit of
God, they are the sons of God.” Rom.
8:14. “Now if any man have not the
Spirit of Christ, he is none of his”
(Rom. 8:9): for all life proceeds from
spirit; and as is the spirit which inwardly
acts, moves, and governs in a
man, so will the man outwardly appear.
Whence it is evident, how necessary
the Spirit of God is to a truly
Christian life; and, therefore, Christ
has not only commanded us to pray
for the Spirit, but has also promised
unto us this gift. Luke 11:13. This
Spirit is the Spirit of regeneration
(Tit. 3:5), by which we are quickened
in Christ, into a new, spiritual, and
heavenly life, and from the life and
never-dying power of this Spirit of
God, every Christian virtue must be
derived. It is then that “the righteous
man flourisheth as the palm tree,
and groweth like a cedar in Lebanon.”
Ps. 92:12.

Not just a Christian name, but a Christian life shows what it means to be a true Christian: let it be the concern of every Christian that Christ can be seen in them and visibly reflected to others through love, humility, and kindness! Because someone in whom Christ does not live cannot be a Christian. This holy life, rooted within the spirit and heart of a person, must naturally flow from this inner principle—just like fruit comes from the inherent qualities of a tree. Our lives must be influenced by the Spirit of Christ and shaped by His example; as the apostle said: "Those who are guided by the Spirit of God are children of God." Rom. 8:14. "Now, if anyone doesn't have the Spirit of Christ, he doesn't belong to Him." (Rom. 8:9): because all life comes from spirit; and how a person's inner spirit acts, moves, and governs them will reflect in their outward appearance. This shows how essential the Spirit of God is for a truly Christian life; therefore, Christ not only instructed us to pray for the Spirit but also promised us this gift. Luke 11:13. This Spirit is the Spirit of renewal (Tit. 3:5), by which we are awakened in Christ into a new, spiritual, and heavenly life, and from the life and everlasting power of this Spirit of God, every Christian virtue must arise. It is then that "The righteous person thrives like a palm tree and grows like a cedar in Lebanon." Ps. 92:12.




2. Hence it follows, that a man must
be first internally renewed in the spirit
of his mind after the image of God;
and that his inward desires and affections
must first be conformed to Christ
(which the Apostle terms “the new
man created after the image of God”)
(Eph. 4:24), before a suitable life can
proceed from the heart. But as soon
as the heart is inwardly renewed, the
outward life proceeding from it is but
a constant expression of that vital
principle which prevails within the
mind. Yea, since “God trieth the
heart and the reins” (Ps. 7:9), it is
[pg 073]
reasonable that a man should possess,
in the more secret recesses of his heart,
even much more than outwardly appears
in his life.

  
2. Therefore, it follows that a person must first be renewed internally in their mindset to reflect the image of God; and their inner desires and feelings must align with Christ (which the Apostle calls “the new person made in the likeness of God”) (Eph. 4:24), before a meaningful life can flow from the heart. Once the heart is renewed internally, the outward life that comes from it is simply a continuous expression of that vital principle which dominates the mind. Indeed, since "God tests the heart and the mind." (Ps. 7:9), it is [pg 073] reasonable for a person to have, in the deeper parts of their heart, much more than what is visible in their life.



3. Though, in our inward part, we
attain not unto the purity of angels,
it is but just that we should fervently
sigh after it. And, indeed, God approves
the desires of our spirit when
it thirsts after a further purification:
“The Spirit also helpeth our infirmities,
and maketh intercession for us
with groanings which cannot be uttered.”
Rom. 8:26. Yea, the blood
of Christ purifies us by faith (Acts
15:9), so that we are “without spot
or wrinkle” (Eph. 5:27); and in this
respect we possess, not the purity,
holiness, and righteousness of any
angel, but that of Christ; yea, and
Christ himself. 1 Cor. 1:30.

3. Although we may not achieve the purity of angels within ourselves, it is only right that we should sincerely long for it. In fact, God recognizes the desires of our spirit when it seeks further purification: "The Spirit supports us in our weaknesses and intercedes for us with groanings that can't be put into words." Rom. 8:26. Yes, the blood of Christ purifies us through faith (Acts 15:9), making us "without blemish or flaw" (Eph. 5:27); in this way, we do not possess the purity, holiness, and righteousness of any angel, but instead that of Christ; indeed, Christ himself. 1 Cor. 1:30.




4. This undeserved righteousness,
freely applied to us, must renew our
body, soul, and spirit, and produce a
true holiness of life and manners. And
this life, though it is at first like a
tender palm tree, must daily become
more and more vigorous in us, and
gather strength in Christ Jesus. And
our growth in Christ will be in proportion
as we advance in faith, in
virtue, and the practice of a Christian
life and holiness. This is to “flourish
like a palm tree.”

  
4. This unearned righteousness, freely given to us, must refresh our body, soul, and spirit, and create a genuine holiness in how we live and behave. Though this life may initially be like a young palm tree, it should grow stronger in us every day and gain strength in Christ Jesus. Our growth in Christ will match our progress in faith, virtue, and living a Christian life full of holiness. This is to “thrive like a palm tree.”



5. As the palm tree, when depressed,
mounts the higher, so ought a Christian
to be renewed continually in his
spiritual desires and exercises. Eph.
4:23; Col. 3:10. He is to strengthen
himself every day with fresh purposes
to walk suitably to his new name, and
with unwearied endeavors to avoid the
danger of being a false Christian. He
is to proceed with vigor and earnestness,
as if he had but this day been
initiated into the principles of true religion.
For as one that enters upon a
new office should have nothing more
at heart than worthily to acquit himself
in his post; so also should we act,
who are called unto Christ, “with a
holy calling.” 2 Tim. 1:9. If this holy
purpose be not firmly rooted within,
no amendment of life will ensue, no
vigor in piety, no increase in Christ;
yea, the very quickening Spirit of
Christ must be wanting. For such a
resolution and holy firmness of doing
good is the work of the Spirit of
God, and of that preventing or anticipating
grace which allures, invites, and
moves all men. Happy is the man,
who with his ears and heart proves
obedient to it, and hearkens to that
heavenly wisdom which “utters her
voice in the streets.” Prov. 1:20. In
a word, whatever a man views with
his eyes, is a manifestation of the Creator,
by which he calls upon man, and
endeavors to draw him to the love of
himself.

5. Just like a palm tree that rises higher when it's feeling down, a Christian should constantly renew their spiritual desires and practices. Eph. 4:23; Col. 3:10. Every day, they should strengthen themselves with fresh intentions to live up to their new identity and work diligently to avoid the risk of being a false Christian. They should move forward with energy and seriousness, as if they’ve just started their journey into true faith. Just like someone who takes on a new job should focus on performing their role well, we too should strive to respond to Christ, "with a sacred calling." 2 Tim. 1:9. If this holy intention isn't deeply rooted within us, there will be no transformation in our lives, no strength in our devotion, and no growth in our relationship with Christ; in fact, we’ll be missing the very vibrant Spirit of Christ. This commitment and strength to do good comes from the Spirit of God and that grace which draws, invites, and motivates everyone. Blessed is the person who listens and responds with their heart to this, paying attention to the heavenly wisdom that “speaks out in the streets.” Prov. 1:20. In short, everything a person sees is a reflection of the Creator, who calls out to them, trying to draw them into a love for Himself.



6. Whenever, therefore, we feel this
heavenly call or impulse upon our
minds, we should immediately set our
hand to work, and take care that a
moment so invaluable do not slip away
in a light and careless manner. This
is an hour free from such obstacles as
at other times closely beset us. If this
be slothfully neglected, other days and
times may possibly succeed, in which
we cannot think, hear, speak, or do
any good. This being foreseen by eternal
Wisdom, she everywhere lifts up
her voice, and calls upon us, lest we
should neglect the opportunity which
is so freely offered.

6. So, whenever we feel this heavenly call or urge in our minds, we should immediately get to work and make sure we don’t let such a valuable moment slip away carelessly. This is a time free from the obstacles that usually surround us. If we neglect this out of laziness, we might miss out on other days and times when we can't think, hear, speak, or do any good. Knowing this, eternal Wisdom constantly calls out to us so we don't overlook the opportunity that is so freely given.



7. As a tree planted in the open air
readily admits the light of the sun, and
the benign influences of heaven; so the
grace of God, with other celestial influences,
shines upon thee, O man, and
would revive and nourish thee by its
presence, if the affairs of this world
[pg 074]
did not hinder thee from receiving the
benefit.

7. Just like a tree growing outside welcomes the sunlight and the gentle forces of nature, the grace of God and other heavenly influences shine upon you, O man, and could bring you back to life and nourish you with its presence if the issues of this world didn’t hold you back from receiving its blessings.  
[pg 074]



8. Call to mind the shortness of the
time appointed for life! Seriously consider
how many opportunities of doing
good, and of reducing the Christian
virtues into practice, thou hast already
neglected. One half of thy life has
possibly been consumed in sleeping,
and the other in eating and drinking,
and in other natural actions; so that
when thou now comest to the grave,
thou hast but just begun to enter upon
a better life.

8. Remember how short life is! Think about how many chances you’ve had to do good and put Christian values into practice that you’ve ignored. You might have spent half your life sleeping, and the other half eating, drinking, and doing other basic things; so when you finally reach the grave, you’ve barely started to enter a better life.



9. If thou art afraid to die in wickedness,
O lead a holy life whilst thou
art in good health! If thou desirest
to leave the world as a Christian, endeavor
to be a good Christian whilst
thou art in it. Now, he only lives as a
Christian, who demeans himself as if
he were every day to die; well knowing
that a good servant will at all
times be ready at the call of his
master. And God, by death, as by his
messenger, summons us all before his
tribunal.

9. If you're afraid to die in sin,  
then live a holy life while you're healthy! If you want to leave this world as a Christian, try to be a good Christian while you're in it. A true Christian lives as if each day could be his last, knowing that a good servant is always ready for his master's call. And God, through death, acts as His messenger, calling us all to His judgment.




10. “Blessed,” therefore, “is that
servant, whom the Lord, when he cometh,
shall find watching. Of a truth,
I say unto thee, that he will make
him ruler over all that he hath.” Luke
12:37, 44. And who is it that watches,
but he who does not suffer himself to
be carried away by the world, or its
unhappy votaries? Let us, therefore,
flee from both; knowing that the manners
of this corrupt age are like baneful
excrescences, which consume the
vital sap of a tree, and, in a short time,
cause it to wither.

  
10. “Blessed” therefore, "That's the servant whom the Lord will find watching when He arrives. I assure you, He will make that servant ruler over everything He has." Luke 12:37, 44. And who is it that watches, but the one who doesn’t let himself be swept away by the world or its unhappy followers? Let us, then, escape from both; knowing that the behaviors of this corrupt age are like harmful growths that drain the life out of a tree and, in no time, cause it to wither.








 Chapter 23.


 Those who want to grow in grace through Christ often feel the need to step back from worldly society.



How lovely are your dwellings, O Lord of hosts!—My heart and my flesh cry out for the living God.Understood. Please provide the text you'd like me to modernize.Ps.84:1, 2.



Thou actest wisely, if thou avoidest
too frequent an intercourse
with worldly men. For as it is never
better for our bodies than when they
are at home; so it is ever best with
the soul, when it is at rest in its own
habitation, which is God himself; from
whom it derives life and being. To
him, therefore, the soul must return
again, if ever she is to enjoy rest, and
find safety.

You act wisely if you avoid too much contact with worldly people. Just as our bodies are best when they are at home, our souls are always best when they are at peace in their true home, which is God himself, the source of our life and existence. Therefore, the soul must return to Him if it ever wants to find rest and safety.




2. It is observed of all creatures,
that they nowhere thrive so well, as
where they drew their first life and
origin. Thus the sea to the fishes,
the air to the birds, the earth to the
plants, and God to the soul, is the
place of rest, according to the Psalmist,
“The sparrow hath found a house,
and the swallow a nest for herself,
where she may lay her young.” Ps.
84:2. As that man will bring trouble
upon himself, who gives young people
too much liberty to go abroad; so
shall he suffer much, who yields up
the reins of his tongue and thoughts,
[pg 075]
allowing them to wander through the
affairs of the world, as so many circles
of vanity. Be assured, that you
will escape many faults, if you study
to confine your thoughts within the
limits of your heart.

  
2. It’s noted about all creatures that they thrive best where they began their life. Just like the sea is for fish, the air is for birds, the earth is for plants, and God is for the soul; this is their place of rest, as the Psalmist says, "The sparrow has found a home, and the swallow a nest for herself, where she can raise her babies." Ps. 84:2. Just as a person brings trouble upon themselves by giving young people too much freedom to roam, one will suffer greatly if they let their tongue and thoughts run wild, [pg 075] allowing them to drift through the world’s trivialities. Be sure that you will avoid many mistakes if you focus on keeping your thoughts within the bounds of your heart.



3. “Those that are planted in the
house of the Lord shall flourish in the
courts of our God.” Ps. 92:13. What
are these courts? They are the internal
and spiritual sabbaths of the
heart; which, as Lebanon in the desert,
flourish best in a retirement of
mind, and abstraction of spirit. Labor
to attain this solitude of soul, and
thou shalt become fit to search thine
own heart, and to contemplate that
variety of wonders and mercies which
God has bestowed upon us.

3. "Those who are rooted in the house of the Lord will flourish in the presence of our God." Ps. 92:13. So, what are these courts? They represent the internal and spiritual rest of the heart, which, like Lebanon in the desert, flourish best in a state of mental retreat and spiritual focus. Strive to achieve this solitude of soul, and you will be prepared to search your own heart and reflect on the many wonders and blessings that God has given us.




4. Nor are we to imitate those
who admire subtle disputes and inventions,
who take pleasure in reading
fine, pleasant, and witty productions;
which, if rightly considered,
deprave, rather than improve the
mind of the reader. Whatever does
not promote the repose of the heart,
and the continual renovation of the
mind, should neither be heard, spoken,
read, nor even be entertained in
thought, by a disciple of Jesus. True
Christians are like the trees of God,
which should daily grow stronger,
and take deeper root in Christ. St.
Paul testifies of himself, that besides
“Christ and him crucified,” he desired
to know nothing. 1 Cor. 2:2.
And this has been the practice of all
the saints of God, who have endeavored,
to the utmost of their power, by
carefully cherishing this blessed tranquillity
of heart, to approach nearer
and nearer to a life raised above the
world, and to emulate those elevated
minds that entirely rest in God, as the
centre of all their happiness. One of
them once said: “As often as I converse
with men, I return less a man
in some part or other.” For since the
dignity of human nature principally
consists in the similitude of God, and
therefore God hath described man to
be the image and likeness of himself
(Gen. 1:26); it follows, that the more
unlike any man is to God, the less a
man he is: and the more closely he
unites himself to God, the more conformed
to Him does he become. None
can, however, turn himself to God,
who does not first withdraw himself
from the world. It is the nature of
every seed, to bring forth a plant of
its own kind; so if the seed of God,
the Holy Spirit and Word, be in thee,
thou shalt become a “tree of righteousness,
The planting of the Lord,
that he may be glorified.” Isa. 61:3.

  
4. We should not follow the example of those who enjoy clever arguments and clever ideas, who find joy in reading polished, entertaining, and witty works; which, if you think about it, corrupt the reader's mind instead of improving it. Anything that doesn’t foster peace in the heart and continual renewal of the mind should not be heard, spoken, read, or even thought about by a disciple of Jesus. True Christians are like God's trees, which should grow stronger every day and take deeper root in Christ. St. Paul testified that besides "Christ and his crucifixion," he wanted to know nothing else. 1 Cor. 2:2. This has been the path of all God's saints, who have strived, as much as they could, to nurture this blessed peace of heart, to draw closer and closer to a life that is above the world, and to model themselves after those who find their total rest in God, the center of all their happiness. One of them once said: “The more I talk with people, the more I feel like I'm losing a part of myself.” Since the dignity of human nature primarily lies in being similar to God, and therefore God has described man as created in His image and likeness (Gen. 1:26); it follows that the less like any person is to God, the less human they truly are: and the more they unite with God, the more they become like Him. However, no one can turn to God without first distancing themselves from the world. Every seed naturally produces a plant of its own kind; so if the seed of God, the Holy Spirit and Word, is in you, you will become a "the tree of righteousness, which is planted by the Lord, so that He may be glorified." Isa. 61:3.




5. Nothing is more common, than
that some word or other is dropped
in the conversation of men, which
being idle and vain, grievously wounds
and pollutes the soul. No man, therefore,
has more security and peace,
than he who keeps at home, in the
house of his heart, and restrains his
thoughts, his words, and his senses,
from straying beyond their bounds.


5. Nothing is more common than a word being dropped in conversations that, being pointless and empty, can seriously hurt and taint the soul. Therefore, no one enjoys more security and peace than someone who stays at home, in the sanctuary of their heart, and keeps their thoughts, words, and senses from wandering too far.



6. He that will speak well, must
first learn to be silent; for to talk
much is not eloquence, but prating.
He who desires to command well,
must first learn to obey; since it is
impossible that he should be a good
ruler over others, who knows not how
to be subject and obedient to God.
He that desires peace and serenity
of mind, must set a watch over his
tongue, and maintain a good conscience;
for an evil conscience is like
the troubled sea; yet shall it find rest
if it return unto Christ in true repentance.
The dove which Noah sent
out of the ark, not finding any place
of rest, returned to it. Gen. 8:9.
[pg 076]
This ark is Christ and the Church,
having only one door or window,
which is that of repentance, through
which we are to come to Christ. And
as the dove retired into the ark immediately
when she found no rest for
her foot; so when thou art floating in
a sea of worldly affairs, and art in
danger of suffering shipwreck, retire
immediately into thy heart to Christ;
lest, being too much tossed on the
floods of the world, thy rest be broken,
and the tranquillity of thy mind entirely
destroyed.

6. If you want to speak well, you must first learn to be quiet, because talking a lot isn’t eloquence, it’s just chatter. If you want to lead effectively, you must first learn to follow; it’s impossible to be a good leader over others if you don’t know how to submit and be obedient to God. If you want peace and calm in your mind, you need to watch what you say and keep a clear conscience; an evil conscience is like a troubled sea, but it will find rest if it turns back to Christ in true repentance. The dove that Noah sent out from the ark, not finding anywhere to rest, came back. Gen. 8:9.  
[pg 076]  
This ark represents Christ and the Church, which has only one door or window—the door of repentance, through which we must come to Christ. Just as the dove returned to the ark as soon as she found no place to rest, when you find yourself caught up in the chaos of the world and in danger of shipwreck, immediately retreat to your heart and to Christ; otherwise, if you’re tossed too much by the waves of the world, your peace will be disturbed, and your mental calm will be completely lost.



7. While thou conversest with men,
and art engaged in the affairs of this
world, be careful to manage everything
with fear and humility. Avoid
all self-confidence and rashness in acting.
Remember that thou art as a
tender shoot tied to a prop, in order
that it may grow up with the more
safety: so do thou constantly lean on
the staff of humility, and the fear of
God, lest a sudden tempest should
arise, and lay thee level with the
ground. Alas! how many a man is
deceived when he, too unadvisedly,
rushes into worldly affairs. Persuade
thyself, therefore, that it is as unsafe
to trust to the world, as to the sea.
The external joy of the world, though
for a time it soothe a man in his carnal
security, and promise prosperous
things, yet may soon be disturbed by
an unexpected tempest, leaving nothing
behind but the sting of an evil
conscience.

7. While you talk with people and are involved in the activities of this world, be sure to handle everything with care and humility. Avoid any self-confidence and recklessness in your actions. Remember that you are like a tender shoot supported by a stake, so you can grow safely: lean on the staff of humility and the fear of God, so a sudden storm doesn’t come along and knock you down. Alas! How many people are misled when they too hastily dive into worldly matters. So remind yourself that trusting in the world is as unsafe as trusting the sea. The external joy of the world, while it may temporarily ease someone's carnal security and promise good things, can quickly be disrupted by an unexpected storm, leaving nothing but the pain of a guilty conscience.



8. If a man would, on the one hand,
seek no pleasure in what is frail or
perishing; and if, on the other, with
a mind freed from secular joys and
affairs, he would give himself up to
those more heavenly concerns that become
a true Christian, he would often
be visited with a fervent devotion, a
profound peace, a sweet tranquillity, a
serene conscience, and other divine
comforts. But, alas! we will not be
persuaded of these things; and hence
it follows, that our conversion, amendment,
and devotion are, by our too
free conversation with men, rather
hindered than improved. We may
find within us, what we easily lose in
an inconsiderate pursuit of things
without us. And as a tree nowhere
prospers better than in its natural
soil; so the inward man grows nowhere
more happily, than in the inward
ground of the soul, where Christ
resides.

8. If a man, on one hand, wants to avoid seeking pleasure in things that are temporary or fading; and if, on the other hand, he frees his mind from worldly joys and concerns, dedicating himself to the more spiritual matters that align with being a true Christian, he will often experience intense devotion, deep peace, sweet tranquility, a clear conscience, and other divine comforts. But, unfortunately, we are often not convinced of these truths; as a result, our conversion, improvement, and devotion are more hindered than helped by our excessive interactions with others. We may discover within ourselves what we can easily lose in a thoughtless chase for external things. Just as a tree does best in its natural soil, the inner self thrives most happily in the inner grounds of the soul, where Christ resides.




9. The conscience of man is possessed
either with joy or sorrow. If
the conscience be conversant with
things internal and heavenly, it will
refresh us with inward delight and
comfort; but if it be polluted with an
excessive cleaving to worldly concerns,
it will be of necessity attended
with inward sorrow and perplexity.
2 Cor. 7:10.

  
9. A person's conscience is filled either with joy or sadness. If the conscience focuses on internal and spiritual matters, it will bring us inner happiness and comfort; but if it is tainted by an overwhelming attachment to worldly issues, it will inevitably be accompanied by inner sadness and confusion. 2 Cor. 7:10.



10. As often as the soul is affected
with hearty remorse for sin, she bewails
herself, and sends up secret
groans to the throne of mercy. This
penitential exercise is a wholesome
fountain of tears, in which the soul,
night after night, cleanses and washes
herself by the Spirit and by faith,
through the name of Jesus (1 Cor.
6:11), that so she may be duly prepared
to enter into the inward sanctuary,
and holy of holies, and there
enjoy a secret intercourse with the
Lord.

10. Whenever the soul feels deep remorse for sin, she mourns for herself and lifts up quiet groans to the throne of mercy. This act of repentance is a refreshing source of tears, where the soul, night after night, cleanses and purifies herself by the Spirit and by faith, through the name of Jesus (1 Cor. 6:11), so that she can be properly prepared to enter the inner sanctuary and the holy of holies, and there share a private connection with the Lord.



11. And because the Lord is “a God
that hideth himself” (Isa. 45:15), the
soul must approach him in a way remote
from the noise of the world, that
she may the more freely partake of
his divine communications. Hence
the Psalmist says: “I will hear what
God the Lord will speak.” Ps. 85:8.
[pg 077]
And “I sought the Lord, and he
heard me, and delivered me from all
my fears. This poor man cried, and the
Lord heard him, and saved him out of
all his troubles.” Psalm 34:4, 6. “Unto
thee will I pray: my voice shalt
thou hear in the morning, O Lord; in
the morning will I direct my prayer
unto thee, and will look up.” Psalm
5:2, 3. Thus the farther the soul retires
from the world, the more intimately
she converses with God; just
as the patriarch Jacob conversed most
familiarly with God and angels when
he was farthest removed from friends
and children. Gen. 32:24-29. It cannot,
indeed, be expressed in words,
how much a soul sequestered from the
friendship and fellowship of the world,
is loved by God and by angels.

11. And because the Lord is “a God who hides” (Isa. 45:15), the soul must approach Him away from the distractions of the world, so she can more freely receive His divine messages. That's why the Psalmist says: "I will listen to what God the Lord has to say." Ps. 85:8. [pg 077] And "I looked for the Lord, and He listened to me and freed me from all my fears. This needy person cried out, and the Lord heard him and rescued him from all his difficulties." Psalm 34:4, 6. "I will pray to You; You will hear my voice in the morning, O Lord. In the morning, I will set my prayers before You and look up." Psalm 5:2, 3. Thus, the more the soul withdraws from the world, the more closely she connects with God; just as the patriarch Jacob had the most intimate conversations with God and angels when he was farthest away from friends and family. Gen. 32:24-29. It truly cannot be described in words how much a soul that distances herself from the companionship of the world is cherished by God and by angels.








 Chapter 24.


 About the Love of God and Our Neighbors.



The ultimate goal of the commandment is love, coming from a pure heart, a good conscience, and genuine faith.—1Tim.1:5.




In this verse, the apostle sets before
us love, the highest and noblest
virtue; and acquaints us at the same
time, with four particulars concerning
it. First, that Love is the summary
of all the commandments: for “love,”
says the apostle, “is the fulfilling of
the law” (Rom. 13:10); in which all
the precepts are comprehended, and
without which, all gifts and virtues
are unprofitable and fruitless.

  
In this verse, the apostle presents love as the highest and greatest virtue, while also explaining four key points about it. First, love is the essence of all the commandments: for “love” the apostle says, "fulfills the law" (Rom. 13:10); in this, all the rules are included, and without love, all gifts and virtues are worthless and unproductive.




2. What he says in the second place,
namely, that Charity must arise from
a pure heart, relates to the love of
God, which requires a heart void of
worldly love and affection, according
to that saying of St. John: “Love not
the world, neither the things that are
in the world. For all that is in the
world, the lust of the flesh, the lust
of the eyes, and the pride of life, is
not of the Father, but is of the world.
And the world passeth away, and the
lust thereof; but he that doeth the
will of God abideth forever.” 1 John
2:15-17. Whosoever, therefore, has
a heart purified from all love to the
creature, so as to depend or acquiesce
in no transient good whatsoever, can
cleave most intimately to God, saying
with David, “Whom have I in
heaven but thee? and there is none
upon earth that I desire besides thee.
My flesh and my heart faileth; but
God is the strength of my heart, and
my portion for ever.” Psal. 73:25, 26.
The love of such a one, proceeds out
of a “pure heart.” Of the same character
also, is that love which is attended
with great delight, pleasure
and joy in God; of which we have an
illustration in David: “I will love
thee, O Lord, my strength. The
Lord is my rock, and my fortress, and
my deliverer; my God, my strength,
in whom I will trust; my buckler,
and the horn of my salvation, and my
high tower.” Psal. 18:1, 2.

  
2. What he says in the 2nd place,  
specifically, that Charity must come from a pure heart, relates to the love of  
God, which requires a heart free from  
worldly love and attachment, according to St. John's saying: “Don’t love the world or anything in it. Everything in the world—the desires of the flesh, the desires of the eyes, and the pride of life—doesn’t come from the Father but from the world. The world is fading away, along with its desires; but whoever does the will of God will last forever.” 1 John  
2:15-17. Therefore, anyone who has  
a heart cleansed of all love for the created, so that they rely on or take comfort in no  
temporary good, can closely connect with God, saying with David, “Who do I have in heaven but you? And there’s no one on earth I want besides you. My body and my heart might fail, but God is the strength of my heart and my everlasting support.” Psal. 73:25, 26.  
The love of such a person comes from a “pure heart.” This love is also characterized by great delight,  
pleasure, and joy in God, as we see with David: "I love you, Lord, my strength. The Lord is my rock, my fortress, and my savior; my God, my strength, whom I trust; my shield and the source of my salvation, my high tower." Psal. 18:1, 2.




3. The apostle, in the third place,
teaches us, that love must be “out of
a good conscience.” This properly
concerns the love of our neighbor, who
[pg 078]
is to be loved, not for the sake of interest
or worldly advantage (which
would be a false love out of a bad conscience);
but for the sake of God only,
and of his commandments. Nor ought
we to afflict our neighbor either by
word or deed, either secretly or openly;
nor on any account, bear envy,
wrath, hatred, malice or rancor against
him; that so our conscience may not
accuse us when we address ourselves
in prayer to God Almighty.

  
3. The apostle, in the third place, teaches us that love must come from “a clear conscience.” This mainly pertains to the love of our neighbor, who is to be loved not for personal gain or worldly advantages (which would be a false love stemming from a bad conscience), but solely for the sake of God and His commandments. We also shouldn’t harm our neighbor by word or action, either in secret or openly; nor should we harbor envy, anger, hatred, malice, or bitterness against them; so that our conscience does not accuse us when we pray to God Almighty.  
[pg 078]  




4. The fourth requisite of Love is, a
“faith unfeigned;” so that nothing be
done that is contrary to the rule of
faith, and to our Christian profession,
and that God be not denied publicly or
privately, in prosperity or adversity.
This is the substance of what is contained
in that sentence of the apostle.
We shall now speak more particularly,
with respect to each of the several
parts.

4. The fourth requirement of Love is a 
"true faith;" which means that nothing should be 
done that goes against our faith and Christian beliefs, and that God should not be denied publicly or 
privately, in good times or bad. 
This captures the essence of what the apostle said. 
Now, we will discuss each part in more detail.




5. In the first place, then, Love, according
to the apostle, “is the end of
the commandment;” for that love
which arises from a pure faith, is the
noblest among the fruits and effects
of faith; than which a man can do
nothing better or more acceptable to
God. For God does not require at
our hands great and difficult enterprises,
no high performances that exceed
our capacities; but he has
changed the yoke of the Old Testament
service, and its many commandments
and ordinances into faith and
love, and has given us for this end the
Holy Ghost, who, “shedding abroad
in our hearts the love of God” (Rom.
5:5), renders everything sweet and
easy, and proves the original spring of
this heavenly virtue.


5. To start with, then, Love, according to the apostle, “is the end of the commandment;” because the love that comes from pure faith is the greatest among the fruits and effects of faith; there’s nothing better or more pleasing to God than that. God doesn't ask us for big, tough tasks or extraordinary achievements that go beyond our abilities; instead, He has transformed the burdens of Old Testament service, along with its many commandments and rules, into faith and love. For this purpose, He has given us the Holy Spirit, who, “shedding abroad in our hearts the love of God” (Rom. 5:5), makes everything sweet and easy, showing the true source of this divine virtue.




6. Love, therefore, is not a hard
work, a labor attended with toil and
difficulty; on the contrary, it makes
everything easy to a good man. “His
commandments are not grievous” (1
John 5:3), that is to say, they are not
so to an enlightened Christian; for
wherever the Spirit of God comes, he
creates a free, willing and ready heart
in the discharge of Christian virtues.
Nor does God require of his children
great skill or learning: it is only love
which he regards. If this be sincere
and fervent, free from disguise and
dissimulation, God takes more pleasure
and delight in it, than in all the
knowledge and wisdom, in all the art
and talent that any man upon earth,
in his best works, can possibly exhibit.
Wherever this divine love is
wanting, there all wisdom and knowledge,
all works and gifts, are altogether
unprofitable. They are accounted
vain and dead, as a mere
body without life. 1 Cor. 13:1, 2.


6. Love is not hard work, a task filled with struggle and difficulty; instead, it makes everything easy for a good person. “His commands aren’t burdensome.” (1 John 5:3), meaning they aren't for a true Christian; because wherever the Spirit of God is present, it creates a free, willing, and eager heart in practicing Christian virtues. God doesn't ask His children for great skill or knowledge: He values only love. If that love is genuine and passionate, free from pretense and deceit, God finds more joy and satisfaction in it than in all the knowledge and wisdom, in all the art and talent that any person on earth, in their finest work, can possibly offer. Where this divine love is missing, all wisdom and knowledge, all actions and gifts, are completely pointless. They are considered empty and lifeless, like a mere body without life. 1 Cor. 13:1, 2.




7. As for human learning and great
abilities, they are common to heathens
as well as to Christians; and great
actions are performed as well by infidels
as by believers. It is love only
which proves the sure test of a sound
Christian, distinguishing between the
false and the true. For wherever
Charity is wanting, there can be no
good thing, however it may claim the
admiration of men by its specious appearances.
The reason is, because God
is not there; for “God is love, and he
that dwelleth in love, dwelleth in God,
and God in him.” 1 John 4:16.

  
7. When it comes to human learning and exceptional abilities, they exist among both non-believers and Christians; and significant deeds are accomplished by unbelievers just as much as by believers. It is love that serves as the true test of a genuine Christian, separating the false from the true. For wherever there is a lack of charity, no good can exist, no matter how much it may seek admiration with its attractive facade. The reason is that God is absent; for "God is love, and whoever lives in love lives in God, and God lives in them." 1 John 4:16.




8. Love is also pleasant, not only to
God who gives it, but also to man, who
exercises it: whereas, all arts and sciences,
all the knowledge and wisdom
which man grasps, are not attained
but with great labor and study, with
much care and application, and even
at the expense of bodily health. But
this heaven-born love cheers both the
body and the mind. It invigorates
the spirits, confers new strength, and
[pg 079]
wonderfully improves and exalts the
mind. Nor is it attended with any
loss whatever, but on the contrary,
produces many good and noble effects
in the soul. Love is itself the reward
of the lover, and virtue always carries
its own recompense with it: as, on
the contrary, the vicious man is punished
by his own excesses, and vice is
the constant tormentor of him that
commits it.

  
8. Love is enjoyable, not just for God who gives it, but also for people who experience it. All arts and sciences, all the knowledge and wisdom that people acquire require significant effort and study, a lot of care and dedication, often at the cost of physical health. But this divine love uplifts both the body and the mind. It energizes the spirit, gives new strength, and greatly enhances and elevates the mind. Moreover, it comes with no loss at all; instead, it generates many good and noble effects in the soul. Love itself is the reward for the lover, and virtue always brings its own reward. In contrast, the immoral person suffers from their own excesses, and vice is a constant torment for those who engage in it.  
[pg 079] 




9. Again, when the other faculties
of the body and mind are faint and
wearied, love faints not. Love is
never weary, never ceases. Prophecy
may pass away, tongues may cease,
and sciences may be destroyed; arts
may be lost, the knowledge of mysteries
may vanish; yea, faith itself at
last may fail also: but yet “love
never faileth,” nor can fail: for when
all that is imperfect is happily removed,
then love alone abides forever,
and attains its full perfection. 1 Cor.
13:8.

  
9. Once more, when the other parts of the body and mind are tired and exhausted, love doesn't fade. Love is never tired, never stops. Prophecy might fade away, tongues might stop, and knowledge might be lost; skills might diminish, the understanding of mysteries might disappear; yes, even faith may eventually fail too: but still "love never fails," nor can it fail: for when everything imperfect is finally gone, then love alone remains forever and reaches its full perfection. 1 Cor. 13:8.



10. To render anything pleasing to
Almighty God, it is necessary that it
proceed from him; since he approves
of nothing but what he himself works
in us. Now, God is love; it therefore
follows, that all that we do, ought to
proceed from a divine faith, in order
that it may be pleasing to God; and
from pure love, that it may prove
profitable to men. This love must be
pure, without any regard to self-honor,
self-interest, and those mean designs
which sometimes intrude into a Christian's
actions. In like manner our
prayers should spring from a principle
of love, that they may have the more
ready admittance to the God of love.
Consider, therefore, how that man's
prayer can be acceptable to God, who
is full of wrath and rancor, hatred
and malice? Were such a one to repeat
the whole Psalter every day, it
would be but an abomination before
the Lord. True worship consists in
spirit (John 4:23, 24), in faith, in
love, not in a long recital of words.
Remember the example of Christ,
who, from a merciful heart, cried,
“Father, forgive them.” Luke 33:34.
A man that does not love God, is also
unwilling to pour out his heart in
prayer and supplication: but to him
who is affected with a sense of divine
love, the duty of prayer is easy and
delightful. A man that has a cordial
love to God, readily serves him; but
he that is void of this love, does not
serve him at all, though he may submit
to much toil and drudgery, and
even heap one mountain upon another.

10. To make anything pleasing to Almighty God, it has to come from Him; since He only approves of what He Himself works in us. God is love; so, it follows that everything we do should come from a genuine faith, to be pleasing to God, and from pure love, to be beneficial to others. This love must be clean, without any concern for self-honor, self-interest, or the petty motivations that can sometimes creep into a Christian's actions. Similarly, our prayers should come from a place of love, so they can be welcomed by the God of love. So, think about how the prayer of someone who is full of anger and hatred can be acceptable to God. Even if they recite the entire Psalter daily, it would still be an abomination before the Lord. True worship is in spirit (John 4:23, 24), in faith, in love—not just a long list of words. Remember the example of Christ, who, from a compassionate heart, cried, “Dad, forgive them.” Luke 33:34. A person who doesn't love God isn't likely to open up in prayer and supplication; but for those who feel the depth of divine love, prayer becomes easy and joyful. A person who truly loves God willingly serves Him; but one who lacks this love doesn't serve Him at all, even if they endure a lot of hard work and pile on burdens one after another.



11. Upon the whole, then, nothing
is more agreeable to human nature,
nothing better and more profitable,
than this divine love, which, therefore,
should be stirred up in the heart of
man, and when once raised into a flame,
should be carefully preserved from
being ever quenched.

11. Overall, nothing is more pleasing to human nature, nothing better or more beneficial, than this divine love, which should be awakened in a person's heart, and once ignited into a flame, should be carefully protected from ever being extinguished.




12. Faith should work all things in
a Christian through love; and love
should be the agent of faith, as the
body is the agent of the soul. The
soul sees and hears, speaks and acts,
through the body, to which she is
united; so, O man! should the love of
God, springing from faith, do all things
in and through thee. Whether thou
eat or drink, hear or speak, commend
or reprove, let all be done in love, after
the example of Christ, in whom resided
nothing but pure love. If thou
beholdest thy neighbor, behold him
with the eyes of a compassionate
friend; if thou hearest him, hear him
with love and tenderness; and if thou
speakest with him, let thy speech be
seasoned with love and Christian affection.

  
12. Faith should motivate everything in a Christian through love; and love should be the driving force of faith, just as the body is the instrument of the soul. The soul sees and hears, speaks and acts, through the body it is connected to; similarly, the love of God, rooted in faith, should accomplish everything in and through you. Whether you eat or drink, hear or speak, praise or correct, let it all be done in a relationship, following the example of Christ, in whom there was only pure love. If you see your neighbor, look at him with the eyes of a caring friend; if you hear him, listen with love and kindness; and if you speak to him, let your words be filled with love and Christian affection.

[pg 080]


13. Carefully preserve the root of
Christian love by faith, in order that
nothing but that which is good may
grow up in thy heart, and issue thence,
as from its genuine centre. 1 Cor. 16:14.
Thou shalt then be enabled to
fulfil the commandments of God; since
they are all comprehended in love.
Hence, a holy man has expressed himself
after this manner: “O love of God
in the Holy Ghost! thou art the highest
joy of souls, and the only divine
life of men. Whosoever enjoys not
thee, is dead even while he lives; and
whosoever possesses thee, never dies
in the sight of God. Where thou art
not, there the life of men is a continual
death; but where thou art, there life
is made a foretaste of eternal happiness.”
Whence it appears that this
divine love is the sum and fulfilling
of all the commandments of God.

13. Carefully keep the root of Christian love through faith, so that only good things can grow in your heart and flow from it, as from its true center. 1 Cor. 16:14. This will enable you to fulfill God’s commandments, since they are all based on love. A holy person has expressed it this way: “O love of God in the Holy Spirit! You are the greatest joy for souls and the only divine life for humanity. Anyone who doesn't experience you is dead even while alive; and anyone who has you never dies in God's eyes. Where you are absent, human life is a constant struggle; but where you are present, life becomes a glimpse of eternal happiness.” Thus, it is clear that this divine love is the essence and fulfillment of all of God’s commandments.




14. We consider now, in the second
place, that our love to God ought to
proceed “out of a pure heart.” The
heart of a man who is desirous to love
God, ought first to be cleansed from
all worldly love and attachment to the
creature. It is then that God becomes
the chief and sovereign Good to the
soul. She can then say, “The Lord
is the portion of mine inheritance, and
of my cup: thou maintainest my lot.”
Ps. 16:5. “The Lord knoweth the
days of the upright,” that is, those that
love him out of a disinterested heart;
“and their inheritance shall be forever.”
Ps. 37:18. “Delight thyself
in the Lord, and he shall give thee
the desires of thine heart.” Ps. 37:4.
In a word, God is the only fountain
whence all our joy ought constantly
to spring.

  
14. Now, we consider, in the second place, that our love for God should come “from a pure heart.” The heart of someone who wants to love God needs to be cleansed of all worldly love and attachment to material things first. Only then does God become the ultimate and supreme Good for the soul. She can then say, “The Lord is my share and my help; you secure my future.” Ps. 16:5. "The Lord knows the days of the righteous," meaning those who love Him with a selfless heart; "and their inheritance will last forever." Ps. 37:18. "Find joy in the Lord, and He will grant you the desires of your heart." Ps. 37:4. In short, God is the only source from which all our joy should continuously flow.



15. God, therefore, should be the
most beloved object of our souls, and
our hearts should rest in him alone,
because he is the highest good. He is
nothing else than mercy and goodness,
love and kindness, clemency and patience,
truth, comfort, peace, joy, life,
and happiness. All this he has laid
up in Jesus Christ. Whoever, therefore,
has Christ, is thereby put into
the possession of all these heavenly
virtues. And whoever loves God, must
also of necessity love God's truth and
mercy, his goodness and kindness, and
the whole train of divine virtues.

15. God should be the most loved part of our lives, and our hearts should find rest in Him alone because He is the ultimate good. He embodies mercy and goodness, love and kindness, clemency and patience, truth, comfort, peace, joy, life, and happiness. All of this has been given to us through Jesus Christ. Therefore, anyone who has Christ is also given access to all these heavenly virtues. And anyone who loves God must also inevitably love God's truth and mercy, His goodness and kindness, along with all the other divine virtues.




16. For, a true lover of God has a love
to all that God loves, and an aversion
to all that God hates. If any man
loves God, he must love truth, mercy,
and righteousness, because God is all
this himself. He must also delight in
humility and meekness, since thereby
he is rendered conformable to that
meekness and lowly-mindedness which
resided in Jesus. On the other hand,
a true lover of God cannot but abhor
all ungodliness, with all the works of
iniquity; because all manner of impiety
is enmity against God, and is the
work of the devil himself. A lover
of God hates a lie, because the devil
is the father of lies, and was a liar
from the beginning. And this is the
reason that every one who loves lies,
injustice, and other vicious workings
of nature, must needs, in that sense,
be the offspring of the devil (see
John 8:44); and again, whoever loves
Christ, his Lord and Saviour, loves also
the example of his pure and holy life,
his humility and meekness, his patience,
and the other heavenly virtues
that appeared in his conduct.
And such a one must of necessity be
adopted into the number of the children
of God.

  
16. A true lover of God loves everything that God loves and dislikes everything that God hates. If someone loves God, they must love truth, mercy, and righteousness because God embodies all of these. They should also take pleasure in humility and meekness, as these qualities reflect the meekness and humble spirit found in Jesus. Conversely, a true lover of God must strongly detest all forms of ungodliness and sinful behavior because all acts of impurity oppose God and are driven by the devil. A lover of God hates lies because the devil is the father of lies and has been deceitful from the very beginning. This is why anyone who loves lies, injustice, or other immoral behaviors must, in that sense, be seen as a child of the devil (see John 8:44); and similarly, whoever loves Christ, their Lord and Saviour, also loves the example of his pure and holy life, his humility and meekness, his patience, and the other heavenly virtues demonstrated in his life. Such a person must inevitably be counted among the children of God.




17. This love, proceeding out of a
“pure heart,” must be obtained from
God by prayer and supplication. And
truly, God is willing to enkindle in us
this heavenly flame through the love
[pg 081]
of Christ, if he be but earnestly solicited,
and if the heart be every day
and every moment laid open to his
divine influence. If thy love should
grow cold and weak at any time,
arouse thy heart, faint not, but stir
up the grace of God within thee, and
be not too much discouraged at it. In
the name of God arise again, set to
work, and renew the acts of thy first
love. As thou art sensible of thy
coldness in love, thou mayest be assured
from that circumstance, that the
eternal light of divine love is not
wholly extinguished, although it be
eclipsed, and at present give but little
heat. Doubt not that thy Saviour will
enlighten thee again, and fire thy
heart with his love; so that thou mayest
sit once more under his shadow,
and rejoice in the light of his countenance.
At the same time be earnest
in prayer and supplications, lest hereafter
the flame of this heavenly love
should be again deadened in thy
heart. Such is love “out of a pure
heart,” unmixed with love of the
world.

  
17. This love, coming from a  
"pure heart," has to be received from  
God through prayer and pleading. And  
truly, God is ready to spark in us  
this heavenly flame through the love  
[pg 081]  
of Christ, if we sincerely ask for it,  
and if our hearts are open to His  
divine influence every day and every moment. If your love starts  
to grow cold and weak at any time,  
revive your heart; don't give up, but  
rekindle the grace of God within you, and  
try not to be too discouraged. In  
God's name, rise again, get to  
work, and renew the feelings of your first  
love. The fact that you notice your  
coldness in love assures you that the  
eternal light of divine love is not  
totally extinguished, even if it is  
eclipsed and currently gives off little  
heat. Don't doubt that your Saviour will  
shine on you again, and ignite your  
heart with His love; so you can  
once again find shelter under His shadow,  
and rejoice in the light of His presence.  
At the same time, be diligent  
in prayer and pleading, so that later  
the flame of this heavenly love  
doesn't die out in your heart. Such is love “from a genuine heart,” free from worldly love.




18. Let us now consider, in the third
place, Love, as arising from a “good
conscience,” and as it respects our
neighbor. The love of God and the
love of our neighbor are so closely
united, that they can never be separated.
The true touchstone of our
love to God, is the love which we
bear to our neighbor. “If a man say,
I love God, and hateth his brother, he
is a liar: for he that loveth not his
brother whom he hath seen, how can
he love God whom he hath not seen?
And this commandment have we from
him, That he who loveth God, love
his brother also.” 1 John 4:20, 21.
For the love of God cannot dwell in a
man who is filled with hatred or malice,
or divested of all bowels of love
and compassion. If thou hast no pity
on thy brother, who stands in need of
thy help, how canst thou love God,
who needs not anything that is thine,
and has commanded thee to express
thy love towards him, by bestowing
marks of it upon thy brother?

  
18. Let’s now look at, in the 3rd  
place, Love, as it comes from a "clear conscience," and how it relates to our  
neighbor. The love of God and the  
love for our neighbor are so closely  
connected that they can never be separated.  
The real test of our love for God is the love we  
show to our neighbor. “If someone claims,  
'I love God,' but hates their brother, they  
are a liar. For those who do not love their  
brother whom they can see, how can  
they love God whom they cannot see?  
And this is the commandment we have from  
him: anyone who loves God must  
also love their brother.” 1 John 4:20, 21.  
For the love of God cannot exist in a  
person who is filled with hatred or malice,  
or who lacks all feelings of love  
and compassion. If you have no pity  
for your brother, who needs your  
help, how can you love God,  
who needs nothing from you,  
and has commanded you to show  
your love for him by showing it to  
your brother?



19. As faith unites to God, so love
unites to our neighbor; and as a man
is made up of body and soul, so faith
and love (that is, the love both of God
and of our neighbor) make up a true
Christian. Thus he that “dwelleth
in love, dwelleth in God.” 1 John 4:16.
And since God effectually desires the
good of all men, it follows, that he who
loves in like manner is of one heart
with God; and that he who is otherwise
affected is against God, and has
not the mind of the Lord, but is the
enemy of God as well as of his neighbor.
He is, unquestionably, an adversary
to God who is an enemy to
men.

19. Just as faith connects us to God, love connects us to our neighbors; and just as a person is made up of body and soul, faith and love (meaning love for both God and our neighbors) make up a true Christian. Therefore, whoever "Whoever lives in love lives in God." 1 John 4:16. Since God truly desires the well-being of everyone, it follows that anyone who loves in the same way is in harmony with God; and anyone who feels differently is opposed to God and doesn't share the Lord's mindset but is an enemy of both God and their neighbor. Clearly, anyone who is an enemy to people is an adversary to God.



20. It is the property of this love to
bewail and compassionate the infirmities
of others. Gal. 6:1. Indeed, the
failings and weaknesses of our fellow-creatures
represent to us, as in a mirror,
our own imperfections, and remind
us of the various defects that encumber
our nature. Therefore, when
thou seest another overtaken in a fault,
consider that thou also thyself art but a
man; and learn from thy own infirmities,
to bear those of others with patience,
meekness, and humility. Rom.
15:7.

20. This kind of love has the ability to mourn and feel compassion for the weaknesses of others. Gal. 6:1. In fact, the shortcomings and vulnerabilities of those around us reflect our own imperfections and remind us of the many flaws that come with being human. So, when you see someone struggling with a mistake, remember that you are only human too; and learn from your own weaknesses to be patient, gentle, and humble towards the struggles of others. Rom. 15:7.



21. Such especially as sin, not from,
malice or determined wickedness, but
who are surprised into a fault by weakness
and inadvertency; and who, coming
soon to themselves again, repent
of that which they have done, and
firmly resolve to watch the more
against the snares of Satan for the
future; such souls as these are surely
[pg 082]
to be pitied and assisted. He that does
otherwise, shows that he has nothing
in him of the merciful and forbearing
spirit of Christ. When a man hastily
condemns the faults of his neighbor,
without feeling any love or compassion,
it is an evident sign that he is
altogether void of God, and of his merciful
spirit. On the contrary, a true
Christian, being anointed with the
spirit of Christ, treats all men as one
that has a fellow-feeling with them,
and bears with them in a sympathizing
Christian love and tenderness, according
to the example of Christ, which
he has left us to follow. Therefore, if
any man, upon serious search into his
inward condition, finds that he has not
the love of his neighbor abiding in him,
let him know, assuredly, that the love
of God remains not in his soul, and
that he himself is without God. This
should strike him with horror and indignation
against himself; it should
influence him the more speedily (after
repenting of his sin from the bottom
of his heart) to reconcile himself to
his neighbor, that, in this order, the
love of God may also return to him
again. Then all his actions, while he
continues in this love and faith, are
good, holy, and divine; and this love,
dwelling in his heart, will actuate him
freely and willingly to embrace all
men, and with great affection and joy
to do them all manner of kindnesses;
so that he will “rejoice over them to
do them good,” even as God himself.
Jer. 32:41.

21. Especially those who sin not out of malice or intent to do wrong, but who stumble into mistakes because of weakness or oversight; and who, upon realizing their mistake, truly regret what they did and strongly commit to being more vigilant against the snares of evil in the future; these souls deserve to be pitied and supported. Anyone who acts otherwise shows they lack the merciful and forgiving spirit of Christ. When someone quickly criticizes their neighbor’s faults without any love or compassion, it clearly indicates that they are completely devoid of God and His merciful spirit. In contrast, a true Christian, filled with the spirit of Christ, treats everyone as someone who empathizes with them, supporting them with a compassionate Christian love and kindness, following the example of Christ that we are meant to emulate. Therefore, if a person, upon serious reflection on their inner state, realizes they do not have love for their neighbor in their heart, they can be certain that the love of God is not present in their soul and that they are lacking in God. This realization should fill them with horror and self-disgust; it should motivate them to quickly make amends with their neighbor, so that, in this way, the love of God can return to them. Then all their actions, as long as they remain in this love and faith, will be good, holy, and divine; and this love, residing in their heart, will inspire them to wholeheartedly and gladly embrace everyone, doing them all sorts of kindness; so much so that they will “celebrate their success to benefit them,” just as God does. Jer. 32:41.



22. Without this love, whatever is
in man, is diabolical and altogether
evil. Nor is there, indeed, any other
cause why the devil can do no good,
but because he is utterly destitute of
love both towards God and man.
Hence, all which he does is radically
evil, and deprived of all intrinsic goodness.
In all that he sets about, he
designs nothing but God's dishonor,
and man's destruction. He cunningly
contrives ways to vent his enmity both
upon God and man; and, therefore, he
seeks for such hearts as he can fill
with spite and envy, and then discharges
through them his malice and
wrath. “And hereby it is manifest
who are the children of God, and the
children of the devil.” 1 John 3:10.

22. Without this love, everything in a person is evil and totally bad. The reason the devil can't do any good is that he has no love for either God or people. As a result, everything he does is fundamentally evil and lacks any real goodness. In all his actions, he aims only to dishonor God and bring about people's destruction. He cleverly finds ways to express his hatred toward both God and humans; therefore, he looks for hearts he can fill with resentment and jealousy, and then he unleashes his malice and anger through them. "It’s clear who the children of God are and who the children of the devil are." 1 John 3:10.




23. Lastly, Love must be “out of
faith unfeigned,” that is, we must love
God equally in prosperity and adversity.
Whoever loves God sincerely,
accepts with joy all the dispensations
of his Providence, after the example
of Christ; who, with a cheerful and
ready mind, took up the cross, which
he knew that the will of his Father
imposed on him. “I have,” says he,
“a baptism to be baptized with; and
how am I straitened (and in pain) till
it be accomplished!” Luke 12:50. In
the same manner have all the holy
martyrs carried with joy their cross
after him.

  
23. Lastly, our love must be "authentic and heartfelt," which means we need to love God just as much in good times as in bad. Those who sincerely love God embrace all of His plans with joy, just like Christ did; who, with a willing and cheerful heart, accepted the cross that he knew his Father wanted him to bear. "I do," he says, “a baptism to go through; and how stressed (and in pain) I feel until it’s over!” Luke 12:50. In the same way, all the holy martyrs have joyfully carried their cross after him.



24. To those that unfeignedly love
God, the cross, which Christ enjoins
us to bear, does not prove grievous or
burdensome; and this for no other
reason, than because it is the yoke of
Christ. Matt. 11:29. If the magnet
attracts the heavy iron, why should
not that heavenly loadstone, the love
of God, attract the burden of our
cross, and render it light and agreeable;
especially after the heart is affected
with a touch of the divine
love? If the sugar sweeten such herbs
as are bitter by nature, why should
not the sweetness of the love of God
make that pleasant and easy, which
to the flesh is nothing but a cross and
affliction? And truly it was from the
fulness of this love, that the blessed
martyrs bore the most exquisite pain
[pg 083]
with patience and joy; being transported
with it to such a degree, as to
be almost insensible of their very torments.

24. For those who genuinely love God, the cross that Christ asks us to carry isn't heavy or burdensome; and this is simply because it's the Christ's burden. Matt. 11:29. If a magnet can attract heavy iron, then why shouldn't that heavenly magnet, the love of God, make the burden of our cross feel light and enjoyable, especially after our hearts have been touched by divine love? If sugar can sweeten naturally bitter herbs, why shouldn't the sweetness of God's love make what feels like a cross and suffering to our flesh more pleasant and manageable? Indeed, from the abundance of this love, the blessed martyrs were able to endure the most intense pain with patience and joy; they were so filled with it that they were nearly oblivious to their own suffering.  
[pg 083]








 Chapter 25.


 The Love for Our Neighbor, Explored in More Detail.



A man is enslaved by whatever overcomes him.—2Peter2:19.




There is no bondage more hard
and grievous, than to be under
the yoke of the passions: but of all
these, none is so cruel as hatred, which
so weakens and depresses all the powers
both of body and mind, as not to
leave to the man one free thought. On
the contrary, he who lives in love is
free. He is no slave to anger, envy,
covetousness, pride, lying, or calumny;
and being delivered from these by love,
he suffers not himself to be subdued
by evil desires, but continues Christ's
freeman (1 Cor. 7:22) in the liberty
of the Spirit: for “where the Spirit
of the Lord is, there is liberty.” 2
Cor. 3:17. Whosoever, therefore,
walks in the love of Christ, is no
longer a slave to sin, or a servant to
carnal affections; for the Spirit of
God's love has freed and purified him
from carnal concupiscence. And we
see that the love of God extends over
all men; of which we not only find
sufficient proofs in Scripture, but the
footsteps of his universal benignity
are also everywhere displayed in nature.
We are all equally covered with
the heavens, and have all the use of
the sun, the air, the earth, and the
water; as well they who are of high
degree, as they who are of the meanest
condition. And the very same
mind that is in God towards us, ought
also to be in us towards men; God
himself having set us a pattern of
universal kindness for our imitation.
He regards not one more than another,
but loves all with an equal affection.
With him there is no respect
of persons, of dignity, or merit; but
he beholds all alike in Christ. This is
for our instruction. Now, as God acts
towards us, so ought we to act towards
our neighbor. And truly, after
the same manner as we deal with man,
so God will deal with us again. We
need not go far to inquire what favor
we have with God Almighty. If we
but enter into our own conscience, it
will impartially tell us, what mind
and affection we bear to our neighbor;
and as we have done to him, so
will God certainly do to us again, and
return our works into our own bosom.
And in this sense it is said of God,
that “with the pure he shews himself
pure; and with the froward, shews
himself froward” (Ps. 18:26); that
is, if thou bearest an evil mind to thy
neighbor, God will be thine adversary
also.

  
There’s no pain more intense and burdensome than being controlled by your emotions. But among all these, none is as harsh as hatred, which weakens and depresses every aspect of body and mind, leaving a person with not a single free thought. In contrast, someone who lives in love is free. They are not a slave to anger, jealousy, greed, pride, deception, or slander; and being liberated from these by love, they don’t let themselves be overcome by harmful desires but remain free in Christ (1 Cor. 7:22) within the freedom of the Spirit: for “Where the Spirit of the Lord is, there is freedom.” 2 Cor. 3:17. Therefore, anyone who walks in Christ's love is no longer a slave to sin or a servant to worldly desires; the Spirit of God's love has freed and cleansed them from lustful cravings. We see that God's love is extended to all people; we find ample evidence of this in Scripture, and the signs of His universal kindness are also displayed throughout nature. We are all equally under the sky and have access to the sun, air, earth, and water, whether we are of high status or lowly rank. The same mindset that God has towards us should also be our mindset towards others; God Himself has given us a model of universal kindness to follow. He does not favor one person over another, but loves all with the same deep affection. With Him, there is no favoritism based on status or merit; He sees everyone equally in Christ. This serves as a lesson for us. Just as God treats us, we should treat our neighbors. And truly, the way we interact with others is how God will treat us in return. We don’t need to look far to understand our standing with Almighty God. If we dive into our own conscience, it will honestly reveal what mindset and feelings we have towards our neighbors; and as we treat them, so God will surely respond to us, returning our deeds back to us. In this sense, it is said of God that "With the pure, He reveals Himself as pure; and with the wicked, He reveals Himself as wicked." (Ps. 18:26); meaning, if you harbor ill will towards your neighbor, God will also be your adversary.




2. Since, therefore, God has no need
of our service, he has substituted our
neighbor in his place, to receive our
charity, and has commanded us to pay
it as to himself. He has made this
love of our neighbor the very touch-stone
by which we are to examine the
sincerity of our love to God.

  
2. Therefore, since God does not require our service, He has put our neighbor in His place to receive our kindness and has instructed us to offer it as if we were doing it for Him. He has established this love for our neighbor as the very touchstone by which we should measure the authenticity of our love for God.

[pg 084]


3. And it is for this reason that he
has enjoined the love of our neighbor
with so great earnestness, requiring
us to show constantly the same love
to him which God shows to us. For
unless a man be fully reconciled to,
and be in perfect charity with his
neighbor, he cannot have the favor or
grace of God. And although all the
sins of the world are atoned for by
the death of Christ, and a full pardon
obtained, yet all mankind may in some
sense be said to be in the same circumstances
with the servant in the
parable, who had not wherewithal to
pay; the king freely remitted him all
his debts: but when he afterwards
behaved himself cruelly towards his
fellow-servant, the king revoked his
pardon, and condemned the servant,
on account of the hard usage with
which he treated his neighbor. Matt.
18:23, etc. This parable Christ concludes
with the remarkable expression:
“So likewise shall my heavenly
Father do also unto you, if ye from
your hearts forgive not every one his
brother, their trespasses.” Verse 35.
And, “With the same measure that
ye mete withal, it shall be measured
to you again.” Luke 6:38.

3. And this is why he has stressed the importance of loving our neighbor so strongly, asking us to show him the same love that God shows us. Because unless a person is fully reconciled with and in perfect harmony with their neighbor, they cannot have God's favor or grace. Even though all of humanity's sins are forgiven through Christ's death, and complete forgiveness is granted, everyone can, in some way, relate to the servant in the parable who couldn't pay what he owed; the king graciously canceled all his debts. However, when he later treated his fellow servant badly, the king took back his forgiveness and condemned the servant for how harshly he treated his neighbor. Matt. 18:23, etc. Christ ends this parable with the significant statement: 
"Just like that, my heavenly Father will also do to you if you don't truly forgive each of your brothers for their wrongdoings." Verse 35. And, "You will be measured by the same standards you use for others." Luke 6:38.



4. Hence, it plainly appears, that
man was not created for himself alone,
but for his neighbor's sake also. So
strict is the commandment of loving
our neighbor, that when it is broken,
the very end of our creation is destroyed,
and the love of God is immediately
withdrawn from the soul.
Nothing is left but the severest justice,
judging and condemning all that are
void of this charity.

4. Therefore, it’s clear that man wasn't created just for himself, but also for the sake of his neighbor. The commandment to love our neighbor is so important that when we fail to follow it, the very purpose of our creation is undermined, and God's love is instantly taken away from our souls. All that remains is the harshest justice, judging and condemning everyone who lacks this love.



5. If we duly considered these
things, we should never be angry
with one another; neither would “the
sun ever go down upon our wrath.”
Eph. 4:26. It is true, on the one
hand, that Christ by his death on the
cross has offered a full and complete
atonement for all our trespasses, and
in this respect, has remitted all our
sins at once; yet is it, on the other
hand, an awful consideration, that the
whole extent of the merits of Christ
will be of no avail at all to us, if we
continue to hate our brother, and will
neither pardon nor love him. We shall
be entirely cut off from all the benefits
that flow from the atonement.

5. If we really thought about these things, we would never be angry with each other; nor would "the sun should never set on our anger." Eph. 4:26. It’s true that, on one hand, Christ offered a full and complete atonement for all our wrongs through his death on the cross, and because of this, all our sins are forgiven at once; however, it’s also a serious point to consider that the full extent of Christ's merits won’t help us at all if we keep hating our brother and refuse to forgive or love him. We will miss out completely on all the benefits that come from the atonement.



6. Hence it appears how important
the love of our neighbor must be in
the sight of God, binding us even to
such a degree, that God refuses to be
loved by us, unless we love our neighbor
also; so that if we fail in our benevolence
toward the latter, we fall
at the same time from grace and divine
charity. And for this reason, we
were created all equal and of the
same nature, that we might not despise
one other; but, like children of
one common parent, live in peace and
love, and endeavor to maintain a good
and serene conscience.

6. So it’s clear how important loving our neighbors is in God's eyes. He makes it so that we can’t truly love Him unless we also love our neighbors. If we neglect kindness toward them, we also lose grace and divine love. This is why we were all created equal and of the same nature, so we wouldn’t look down on each other; instead, like children of one common parent, we should live in peace and love, and strive to maintain a good and calm conscience.



7. Now, whoever hates and despises
his brother, hates and despises God
also, who has forbidden all such animosities
in the severest terms. If
thou contemnest thy brother, God
also contemns thee; which hastens
thy judgment and condemnation, and
deprives thee of all interest in the
merit and redemption of Christ, by
which sin is forgiven.

7. Now, anyone who hates and looks down on their brother also hates and looks down on God, who has clearly forbidden all such conflicts. If you disrespect your brother, God will also disrespect you; this speeds up your judgment and condemnation and takes away your connection to the grace and redemption of Christ, through which sin is forgiven.



8. For it cannot be possible that a
heart filled with wrath and bitterness,
should in any degree reap a saving
fruit from the blood of Christ, which
was shed from a motive of pure love.
Yea, the above parable (Matt. 18:35)
plainly convinces us, that God was
less offended at the debt of ten thousand
talents, than at the barbarous
cruelty of which the servant was
[pg 085]
guilty; he can overlook the debt, but
he cannot overlook the want of love.
Let us, therefore, ponder the words
with which the Lord concludes the
parable: “So likewise shall my heavenly
Father do also unto you.”

8. It can't be true that a heart filled with anger and bitterness could, in any way, gain something good from the blood of Christ, which was shed out of pure love. In fact, the parable (Matt. 18:35) clearly shows us that God was less upset about the debt of ten thousand talents than He was about the cruel behavior of the servant. He can overlook the debt, but He cannot overlook the lack of love. So, let's think carefully about the words with which the Lord ends the parable: “Just like that, my heavenly Father will do the same to you.”








 Chapter 26.


 Why Our Neighbor Should Be Loved.



Don't owe anyone anything except to love one another; because the person who loves others has fulfilled the law.Understood! Please provide the text you'd like me to modernize.Rom.13:8.



“Wherewith shall I come
before the Lord? Shall I
come before him with burnt-offerings,
with calves of a year old? Will the
Lord be pleased with thousands of
rams, or with ten thousands of rivers
of oil? Shall I give my first-born for
my transgression, the fruit of my
body for the sin of my soul?—He
hath shewed thee, O man, what is
good; and what doth the Lord require
of thee, but to do justly, and to love
mercy, and to walk humbly with thy
God.” Micah 6:6-8.

“How should I come to the Lord? Should I offer burnt offerings, like a year-old calf? Will the Lord be pleased with thousands of rams or tens of thousands of rivers of oil? Should I sacrifice my firstborn for my sins, the result of my actions for the wrongdoing of my soul?—He has told you, O man, what is good; and what does the Lord require of you, but to act justly, to love mercy, and to walk humbly with your God.” Micah 6:6-8.




2. By this question, and the answer
to it, the prophet teaches us, wherein
the true worship of God properly consists;
not in ceremonies and sacrifices,
since we are not able to give anything
to God, because all is his own already;
not in offering up human sacrifices,
which he does not require at our
hands, but detests and abhors, because
they are injurious to Jesus Christ, the
great propitiatory oblation which God
appointed to take away the sins of the
world (John 1:29): but the true worship
of God consists in pure faith,
which, from the visible effect of it,
the prophet here describes, by “doing
justly,” that is by the exercise of faith
in righteousness, in charity and mercy,
(which is more pleasing than all sacrifices);
and in true humility and
contrition, as it is said: “The sacrifices
of God are a broken spirit: a
broken and a contrite heart, O God,
thou wilt not despise.” Ps. 51:17.

  
2. In this question and its answer, the prophet teaches us what true worship of God really involves; it’s not about rituals and sacrifices, since we can’t give anything to God—everything already belongs to Him; it's not about offering human sacrifices, which He doesn’t ask for and actually detests because they harm Jesus Christ, the ultimate sacrifice God chose to take away the sins of the world (John 1:29). True worship of God is about pure faith, which the prophet describes through “doing justly,” meaning practicing faith through righteousness, charity, and mercy—which are more pleasing than all sacrifices; and in genuine humility and remorse, as it’s said: “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” Ps. 51:17.




3. To this divine worship, founded
within the heart, and proceeding from
faith, love, and humility, St. Paul powerfully
exhorts us in Rom. 13:8-10.
His admonition contains in it both
the praise of Christian love, and the
perpetual duty in which we stand engaged
to our neighbor, and without
which it is impossible to serve God
aright. For truly there is no other
way of serving God, except by that
which he himself works in our hearts:
so that to serve God, is nothing else
but to serve our neighbor, and to do
him all the offices of Christian love
and humanity which we are able to
perform.

  
3. In this heartfelt worship, rooted in faith, love, and humility, St. Paul strongly encourages us in Rom. 13:8-10. His message highlights both the importance of Christian love and the ongoing responsibility we have toward our neighbors, which is essential for truly serving God. In reality, there is no other way to serve God than through what He works in our hearts: serving God means serving our neighbors and performing all acts of Christian love and kindness that we can.




4. The apostle calls love a summary
of all virtues, and the “fulfilling of
the law.” Rom. 13:10. Not that we
are able by any acts of charity, to fulfil
perfectly the divine law, or that
consequently we can merit eternal life
thereby; (which cannot possibly be,
except our love were complete in
every respect, and arrived to a consummate
[pg 086]
perfection): but the apostle
desires to suggest thereby the wonderful
excellency of this virtue, and to
incline us, at the same time, to an unfeigned
love. As to our righteousness,
it is not grounded on any work of
ours, but only on the merits of Christ
applied to us by faith.

  
4. The apostle describes love as a summary of all virtues and the “fulfillment of the law.” Rom. 13:10. This doesn’t mean that we can perfectly fulfill the divine law through acts of charity, or that we can earn eternal life this way; (which would be impossible unless our love were complete in every way and reached perfect [pg 086] perfection): but the apostle wants to highlight the incredible excellence of this virtue and encourage us towards a sincere love. Our righteousness isn’t based on anything we do but only on the merits of Christ, which are applied to us through faith.




5. From this righteousness of Christ,
apprehended by faith, springs love to
our neighbor, together with the whole
train of Christian virtues, called by
the apostle “fruits of righteousness,
which are to the glory and praise of
God.” Phil. 1:11. But since the dignity
of this virtue is so very eminent,
it will be proper to set forth further
motives by which the practice of it
may be endeared to us.

 5. From this righteousness of Christ, understood through faith, comes love for our neighbors, along with all the Christian virtues known as the “fruits of righteousness, which bring glory and praise to God.” Phil. 1:11. However, since the significance of this virtue is so high, it’s worthwhile to present additional reasons that can make us value its practice even more.




6. The first and strongest of all motives,
is that which St. John uses:
“God is love; and he that dwelleth in
love, dwelleth in God, and God in
him” (1 John 4:16). For who would
not wish to be in God, and to remain
in Him; and that God should be and
remain in him? And who, on the contrary,
would not abhor to be in Satan,
and to have Satan dwelling in him?
And yet this is the ordinary consequence,
as often as charity is repulsed,
and unnatural animosities are admitted
into the heart. For as God is a lover
of men, ready to save them from eternal
destruction, so the devil is a hater
of men. This is further explained by
St. John: “He that loveth, is born of
God, and knoweth God.” 1 John 4:7.
And again: “In this the children of
God are manifest, and the children
of the devil: whosoever doeth not
righteousness is not of God, neither
he that loveth not his brother.” 1 John
3:10. Now, can there be anything
more desirable than to be ranked
among the children of God, to be begotten
of God, and to know God truly
and experimentally? But whoever has
his heart void of this love, and has
never felt its force and energy, nor
tasted its goodness and gentleness,
long suffering and patience, this man
knows not God, who is pure love.
For the knowledge of God must proceed
from enjoyment and experience.
And how is it possible that a man
should know Christ, whilst he is a
stranger to love, and to that loving
intercourse which subsists betwixt
Christ and the soul? Hence it follows,
that he that is without love, is
without Christ also. But he who is
earnest in the exercise of love, shall
not be left barren in the knowledge of
the Lord Jesus Christ: “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.” 2 Pet. 1:8.

  
6. The first and strongest of all motivations is the one St. John mentions:  
"God is love, and anyone who lives in love lives in God, and God lives in them." (1 John 4:16). Who wouldn’t want to be in God and remain in Him, with God also residing in them? And who wouldn’t detest being aligned with Satan and having Satan dwell within them? Yet, this is what typically happens whenever love is pushed away and unnatural hostility is welcomed into the heart. Just as God loves humanity and wants to save them from eternal destruction, the devil, on the other hand, hates humanity. St. John explains this further: "Anyone who loves is born of God and knows God." 1 John 4:7. And again: “In this way, the children of God are clear, as are the children of the devil: anyone who does not do what is right is not from God, nor are those who do not love their brother.” 1 John 3:10. Now, can there be anything more desirable than being counted among the children of God, being born of God, and truly and experientially knowing God? But whoever has a heart lacking this love, and has never felt its power and energy, nor experienced its goodness, gentleness, long-suffering, and patience, this person does not know God, who is pure love. For knowledge of God must come from enjoyment and experience. And how can someone know Christ while being a stranger to love and the loving connection that exists between Christ and the soul? Thus, it follows that anyone without love is also without Christ. But whoever is truly devoted to loving others will not lack in their knowledge of the Lord Jesus Christ: "If these qualities are present in you and are growing, they will prevent you from being ineffective or unproductive in your knowledge of our Lord Jesus Christ." 2 Pet. 1:8.



7. The second motive is found in
what our Lord himself says: “By
this shall all men know that ye are
my disciples, if ye have love one to
another.” John 13:35. Now, in order
to be a disciple of Christ, it is not
enough to be a Christian in name, or
by a mere verbal profession; but to be
a disciple of Christ implies much more.
Such a one must believe in his name;
must love him, imitate him, live in
him. He must, in a peculiar manner,
adhere to him; must feel the love of
Christ infused into his soul, and freely
partake of all the gifts and benefits
purchased by him. Whoever has not
this love of Christ abiding in him, is
not Christ's disciple, nor can he pretend
to have any share in his merits.
For how is it possible that Christ
should know a man who has neither
faith in, nor any love to him? As a
flower is known by its fragrance, and
fruit by its flavor, so a true disciple of
Christ is known by his love.

7. The second reason comes from what our Lord himself says: "Everyone will know that you are my disciples if you love one another." John 13:35. Now, to be a disciple of Christ, it’s not enough to just call yourself a Christian or to say the right things; being a disciple of Christ means much more. A true disciple must believe in Him, love Him, imitate Him, and live in Him. They must have a special connection to Him, feel Christ’s love deep in their soul, and freely enjoy all the gifts and benefits He has provided. Anyone who doesn’t have this love of Christ within them is not really His disciple and can’t claim to share in His grace. How can Christ recognize someone who has no faith in Him and doesn’t love Him? Just as a flower is recognized by its scent and fruit by its taste, a true disciple of Christ is recognized by their love.

[pg 087]


8. Hence, St. Paul does not hesitate
to affirm, that “all gifts without charity
are nothing” (1 Cor. 13:2); which
is a third motive why we should desire
this excellent gift. In truth, neither
the knowledge of divers tongues,
nor the gift of miracles, nor the understanding
of high and sublime mysteries,
nor any extraordinary endowments,
are sufficient marks by which
to know a Christian; this prerogative
being entirely reserved to “faith,
which worketh by love.” Gal. 5:6.
Nor does God require any hard things
at our hand (such as the working of
miracles), but to exercise love and humility;
virtues that may be apprehended
by the meanest capacity. Nor
will it be demanded of thee in the day
of judgment, whether thou hast been
versed in arts, tongues, and sciences,
or what great parts thou hast possessed
in this world; but whether thou
hast exercised thyself in faith and love.
“I was a hungered,” saith our Saviour,
“and ye gave me meat, etc.” Matt.
25:35, etc. And St. Paul says to the
Galatians: “In Christ Jesus neither
circumcision availeth anything, nor
uncircumcision (no gifts, no parts, no
endowments, no respect of persons);
but faith which worketh by love.”
Gal. 5:6.

8. Therefore, St. Paul confidently states that "All gifts without love are meaningless." (1 Cor. 13:2); this is the third reason we should seek this wonderful gift. In reality, knowing different languages, performing miracles, understanding complex mysteries, or having any extraordinary talents are not true indicators of being a Christian; this privilege is solely given to “faith that works through love.” Gal. 5:6. God does not ask us for difficult tasks (like performing miracles), but rather to show love and humility; qualities that anyone can grasp. When you stand before judgment, you won't be asked if you were skilled in arts, languages, or sciences, or what accomplishments you achieved in this life; instead, you will be asked if you practiced faith and love. "I'm hungry," says our Savior, "and you provided me with food, etc." Matt. 25:35, etc. And St. Paul tells the Galatians: “In Christ Jesus, it doesn't matter if someone is circumcised or not (there are no gifts, no achievements, no differences between people); what matters is faith that expresses itself through love.” Gal. 5:6.



9. Add to these, as a fourth motive,
that passage of St. John: “If a man
say, I love God, and hateth his brother,
he is a liar: for he that loveth not his
brother whom he hath seen, how can
he love God whom he hath not seen?
And this commandment have we from
him, That he who loveth God, love his
brother also.” 1 John 4:20, 21. This
all the inspired writers teach, that love
towards God cannot possibly exist in
the soul without love to our neighbor.
For he that hates his neighbor must
be an enemy to God; because God is a
lover of men, and requires us to be of
the same mind.

9. Add to these, as a fourth reason, that passage from St. John: “If someone says, 'I love God,' but hates their brother, they are lying. For if anyone does not love their brother whom they can see, how can they love God whom they cannot see? And this commandment we have from Him: whoever loves God must also love their brother.” 1 John 4:20, 21. All the inspired writers teach that love for God cannot exist in a person without love for our neighbor. Because someone who hates their neighbor must be an enemy of God; since God loves humanity and expects us to have the same mindset.



10. A fifth motive is, that love is the
great law of nature, and attended with
many things beneficial to mankind,
without which we would not be able
to live. When any good thing happens
to man, it certainly proceeds
from divine love. Hence, St. Paul
calls love, the “bond of perfectness”
(Col. 3:14); and describes, in Rom.
12:9, 10, the excellent fruits that
grow upon this stock. And our Saviour
himself teaches to the same effect:
“All things whatsoever ye would
that men should do to you, do ye even
so to them: for this is the law and the
prophets.” Matt. 7:12. And this is
so universal a truth, that the heathens
themselves were, by the very law of
nature written in their hearts, convinced
of it. Hence they said: “That
which you would not should be done
to yourself, do not the same to another.”
This excellent sentence, the
Emperor Severus, a prince adorned
with many virtues, had daily in his
mouth, and enacted it into a law for
the good of the country.

10. A fifth reason is that love is the fundamental law of nature and comes with many benefits for humanity, without which we couldn't survive. Whenever something good happens to a person, it surely comes from divine love. That's why St. Paul refers to love as the “perfect bond” (Col. 3:14); and he describes, in Rom. 12:9, 10, the wonderful results that come from this source. Our Savior teaches the same idea: "Treat others the way you want to be treated, because this sums up the law and the prophets." Matt. 7:12. This is such a universal truth that even the non-believers, guided by the natural law written in their hearts, recognized it. That's why they said: "Treat others the way you want to be treated." This wise saying was often quoted by Emperor Severus, a ruler known for his many virtues, and he turned it into a law for the benefit of the nation.



11. A sixth motive is, that love is a
beautiful image and a foretaste of
eternal life; when the saints shall
love each other sincerely; when they
shall delight in one another, and converse
together with wonderful and
ineffable concord, in an inexpressible
sweetness, in unfeigned affection,
cheerfulness, and joy. Whoever,
therefore, would conceive to himself
an image of that marvellous love and
harmony, and obtain some foretaste
of the exquisite pleasures of the eternal
beatitude, let him study this love,
in which he will find a singular pleasure,
with much peace and tranquillity
of mind.

11. A sixth reason is that love is a beautiful representation and a glimpse of eternal life; when the saints will genuinely love each other; when they will enjoy each other's company and have conversations marked by incredible and indescribable harmony, in a sweetness that can't be put into words, with genuine affection, joy, and happiness. Therefore, anyone who wants to imagine that amazing love and harmony, and get a taste of the exquisite joys of eternal bliss, should explore this love, where they will find unique pleasure, along with great peace and tranquility of mind.



12. The more pure and fervent our
[pg 088]
charity is, the nearer it approaches to
the divine nature. This is a seventh
motive. In God, in Christ, and in the
Holy Ghost, there resides the most
pure, fervent, and transcendent love.
It is then that our love becomes pure,
when we love one another, not for the
sake of private interest, but for the
sake of the love of God, which is the
great and unerring pattern which we
ought carefully to follow. For God
loves us with a disinterested love: but
if any man loves his neighbor for his
own private profit and interest, his
love is not pure at all, nor does it, in
any degree, come up to that sublime
example which is set us by God Almighty.
This makes also the difference
betwixt heathen and Christian
charity. A Christian loves his neighbor
in God and in Christ, disinterestedly
and generously, without debasing
himself by any ignoble or selfish
design. Thus is his love preserved
pure and sincere, free from dissimulation,
falsehood, and any counterfeit.
Whereas the heathens polluted their
deeds with self-honor and interest,
and other sinister ends, which mingled
with the best of their actions. This
Christian love, when it becomes a
habit in the mind, produces a true
fervency of spirit, to perform still
greater acts of love and benignity.
And it is then that love is truly fervent,
when it inspires the lover with
great mercy and tenderness towards
his fellow-creatures, and prompts to
vigorous efforts to relieve their necessity.
When he has the affairs of his
neighbor as much at heart as his own,
then he is ready even to “lay down
his very life for the brethren” (1 John
3:16), if need be, or, after the example
of Moses and Paul, to be “accursed”
for the brethren, and to be
“blotted out of the book of God,” if
this possibly could be done. Exod.
32:32; Rom. 9:3.

12. The more pure and passionate our charity is, the closer it gets to the divine nature. This is the seventh reason. In God, in Christ, and in the Holy Spirit, there exists the most pure, passionate, and transcendent love. Our love becomes pure when we love each other not for our own gain, but for the love of God, which is the great and perfect example we should strive to follow. God loves us selflessly; however, if someone loves their neighbor for their own benefit and gain, their love is not pure at all and falls short of the extraordinary example set by God Almighty. This also highlights the difference between pagan and Christian charity. A Christian loves their neighbor in God and in Christ, selflessly and generously, without lowering themselves to any petty or selfish motives. This keeps their love pure and sincere, free from deceit, falsehood, and any pretense. In contrast, pagans tainted their actions with self-interest and ulterior motives, which mixed with their best efforts. When this Christian love becomes a habit in the mind, it ignites a true fervor of spirit to perform even greater acts of love and kindness. Love is genuinely fervent when it inspires the lover with deep mercy and compassion for others and motivates strong efforts to relieve their needs. When they care for their neighbor as much as for themselves, they are even ready to “lay down their very life for their brothers” (1 John 3:16), if necessary, or, following the example of Moses and Paul, to be “accursed” for their brothers, willing to be “blotted out of the book of God,” if such a thing were possible. Exod. 32:32; Rom. 9:3.



13. Hence it follows (which is the
eighth motive), that we ought also to
love our enemies, according to the
Lord's precept: “Love your enemies,
bless them that curse you, do good to
them that hate you, and pray for
them which despitefully use you and
persecute you; that ye may be the
children of your Father which is in
heaven. For if ye love them which
love you, what reward have ye? do
not the publicans the same?” Matt.
5:44; Luke 6:32, etc. Herein consist
the excellency and prerogative of
a true Christian; namely, to subject
nature to this divine principle, to tame
flesh and blood, and to overcome the
world, and the evil therein with goodness.
Rom. 12:21. “If thine enemy
hunger, feed him.” Rom. 12:20. It is
not enough for a Christian not to hurt
his neighbor or enemy; but he is
commanded to do him good, and to
support him with such aids, as are
convenient for him (Exod. 23:4, etc.);
whoever refuses to comply with these
terms, cannot be a child of God, or a
disciple of Christ.

13. Therefore, it follows (which is the eighth reason) that we should also love our enemies, in line with the Lord's command: “Love your enemies, bless those who insult you, do good to those who dislike you, and pray for those who mistreat you and persecute you; so that you may be children of your Father in heaven. If you love those who love you, what reward will you get? Don’t even tax collectors do the same?” Matt. 5:44; Luke 6:32, etc. This is where the greatness and privilege of a true Christian lies; namely, to bring nature under this divine principle, to control flesh and blood, and to overcome the world and the evil within it with goodness. Rom. 12:21. "If your enemy is hungry, give him food." Rom. 12:20. It’s not enough for a Christian to simply not harm their neighbor or enemy; they are commanded to do good to them and offer appropriate support (Exod. 23:4, etc.); whoever refuses to do this cannot be a child of God or a disciple of Christ.



14. The ninth motive is, that whoever
does not practise Christian love
and charity, separates himself from
the spiritual body of Christ, that is,
the Church; and forfeits all the privileges
of this body, and even the merits
of Christ; there being but “one
Lord, one faith, one baptism.” Eph.
4:5. For as the members when cut
off from the body, no longer partake
of the life and power of the head, but
are dead; so those that do not live in
the practice of love and charity, are
separate from Christ, the sole Head
of the Church, and can receive no
power and vital influence out of his
fulness. Therefore, St. John says,
[pg 089]
“He that loveth not his brother,
abideth in death.” 1 John 3:14.

14. The ninth reason is that anyone who doesn’t practice Christian love and charity distances themselves from the spiritual body of Christ, which is the Church; they lose all the benefits of this body, and even the merits of Christ; for there is only "one Lord, one faith, one baptism." Eph. 4:5. Just as members cut off from the body no longer share in the life and power of the head, but are dead; those who do not live with love and charity are separated from Christ, the only Head of the Church, and cannot receive any power or vital influence from his fullness. Therefore, St. John says,  
[pg 089]
"Anyone who doesn't love their brother remains in death." 1 John 3:14.



15. Lastly, we ought to love one
another, because on the wings of this
love the prayer of a Christian ascends
to heaven. By prayer, all good gifts
are to be obtained; and without
prayer, all helps and consolations are
expected in vain. But then our prayer
must spring from the evangelical principle
of love; since God gives ear to
no prayers, but to those that are
grounded on faith and Christian charity:
“If two of you agree on earth,
as touching anything that they shall
ask, it shall be done for them of my
Father which is in heaven.” Matt.
18:19.

15. Finally, we should love one another, because through this love, a Christian's prayer rises up to heaven. Through prayer, we can receive all good gifts; without it, we're expecting help and comfort in vain. However, our prayers must come from a foundation of love, since God listens only to those prayers that are based on faith and Christian charity: "If two of you agree on anything here on earth and ask for it, my Father in heaven will do it for them." Matt. 18:19.



16. Come then, O man! let this
sweet agreement and harmony be established
among us upon earth. Let
us live in the spirit of love, that peace
and union may dwell among us; for
where peace is, there is the God of
peace (2 Cor. 13:11; Rom. 15:33);
and where He is, there “he hath also
commanded his blessing and life for
evermore.” Ps. 133:3.

16. So come on, everyone! Let's create a beautiful agreement and harmony here on earth. Let's live with love so that peace and unity can be among us; because where there is peace, there is the God of peace (2 Cor. 13:11; Rom. 15:33); and where He is, there “He has also granted His blessing and eternal life.” Ps. 133:3.








 Chapter 27.


 Why We Should Love Our Enemies.



Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat and persecute you; so that you may be children of your Father in heaven.Understood. Please provide the text you'd like me to modernize.Matt.5:44, 45.




The first cause why enemies ought
to be loved, is the express commandment
of God by his Son; for
which he gives this reason, “that we
may be the children of our Father in
heaven,” that is, “of him that loved
us when we were yet his enemies.”
Rom. 5:10. As if he had said, “Unless
you love your enemies, you cannot
be the children of the heavenly
Father: and he that is not God's son,
what father shall he have?” This
commandment of the Lord is little
practised; alas! how backward we
are in bringing forth such fruits as
become the children of God! If we
be his children, truly we ought to
study the great lesson of loving our
enemies, that so, in some degree, we
may express the character of our
Father in heaven.

  
The main reason we should love our enemies is the clear command from God through His Son; He explains this because, "we might be the children of our Father in heaven," meaning “of the One who loved us even when we were His enemies.” Rom. 5:10. It’s like saying, "If you don't love your enemies, you can't be seen as children of the heavenly Father. And if you’re not a son of God, then who is your father?" This command from the Lord is rarely followed; sadly, we struggle to produce the kind of fruits that reflect being God's children! If we are truly His children, we should commit ourselves to the important lesson of loving our enemies, so that, in some way, we can show the character of our Father in heaven.



2. The Scripture says, “He that
loveth not his brother, abideth in
death.” 1 John 3:14. And why does
he abide in death? Because he has
not yet received that vital principle
which is to be derived from Christ.
The spiritual and heavenly life consists
in faith towards God, and in love
to our neighbor. Thus, St. John says,
“We know that we have passed from
death unto life, because we love the
brethren.” 1 John 3:14. Whence it
is manifest, that love is an undoubted
sign and effect of spiritual life or restoration
to life in Christ; as hatred
to men is an infallible proof of spiritual
death and separation from God.
And this spiritual death here, will end
in eternal death hereafter; of which
our Lord faithfully warns us.

2. The Scripture says, "Anyone who doesn't love their brother is still living in darkness." 1 John 3:14. And why do they remain in death? Because they haven't yet embraced that essential principle that comes from Christ. A spiritual and heavenly life is rooted in faith in God and love for our neighbors. Therefore, St. John says, "We know that we've passed from death to life because we love our fellow believers." 1 John 3:14. Hence, it's clear that love is a definite sign and result of spiritual life or being restored to life in Christ; whereas hatred towards others is a clear indication of spiritual death and separation from God. This spiritual death, in turn, will ultimately lead to eternal death later on, which our Lord warns us about.



3. Whoever, therefore, suffers his
[pg 090]
heart to be filled with wrath and bitterness
against his neighbor, ought to
know assuredly, that even his best
performances, his prayer and attendance
on divine worship, and other
works of that nature, are altogether
vain, and of no account before God.
St. Paul says, “Though I bestow all
my goods to feed the poor, and though
I give my body to be burned, and have
not charity, it profiteth me nothing.”
1 Cor. 13:3.

3. So, anyone who lets their heart fill with anger and resentment towards their neighbor should know for sure that even their best efforts, like prayers, going to church, and other similar actions, are completely useless and mean nothing to God. St. Paul says, "Even if I give away all my possessions to help the poor, and even if I sacrifice my body, but I don’t have love, it doesn’t help me at all." 1 Cor. 13:3.



4. It is, on the other hand, the
property of a noble and divine mind,
to pardon injuries. Behold how long-suffering
God is, and how easily he is
reconciled. Ps. 103:8. Consider the
example of Christ, the Son of God,
who, in the midst of his exquisite torments,
like a patient lamb, did not so
much as “open his mouth.” Isa. 53:7.
Contemplate the nature of the divine
Spirit, who appeared in the form of a
dove (Matt. 3:16), with a view that
by such a representation he might
teach us a dove-like meekness of mind,
and recommend to us that tender simplicity
of manners, which becomes a
true Christian. With what patience
did Moses bear the reproaches of the
people, thus deserving to be called
“very meek, above all the men which
were upon the face of the earth.”
Numb. 12:3. Remember also the conduct
of David, and with what lenity
of mind he heard the curses of Shimei.
2 Sam. 16:10.

4. On the flip side, it's a characteristic of a noble and divine mind to forgive injuries. Look how patient God is and how easily He reconciles. Ps. 103:8. Think about the example of Christ, the Son of God, who, in the midst of His severe suffering, like a patient lamb, didn’t even “open his mouth.” Isa. 53:7. Reflect on the nature of the divine Spirit, which appeared in the form of a dove (Matt. 3:16), to show us a dove-like meekness and to encourage that gentle simplicity of behavior that is fitting for a true Christian. With what patience did Moses endure the complaints of the people, earning him the title of "very humble, more than any other man on earth." Numb. 12:3. Also, remember how David handled the curses from Shimei with such calmness. 2 Sam. 16:10.




5. True love teaches us to be angry
with none but ourselves. True peace
consists not in having much wealth,
but in bearing patiently whatever goes
against our nature. Should a madman
rail at the sun, and curse it for being
nothing but darkness, the sun would
never be darkened by his reproachful
language, but continue his course, and
enlighten the world as before. So do
thou also, and remember that there is
no sweeter or better revenge than to
forgive. Such wise and excellent rules
were practised by many of the heathens
themselves. Pericles, the Grecian orator,
having patiently heard a man revile
him for the space of a whole day,
when night came on, kindly invited
him to his house, and entertained him
in a friendly manner, saying, “It is
easier to speak evil of virtue than to
possess it.” Thus Phocion, general of
the Athenians, when he had deserved
well of his country, but through envy
was adjudged to death, and was now
about to undergo the sentence, being
asked if he had any commands for his
son, generously made answer: “None,
except that he never take measures to
revenge this injury, which I suffer of
my country.” The Emperor Titus
being told that two brothers had conspired
to cause his death, scrupled not
to invite them both to sup with him;
and in the morning went with them
to the theatre, and placed himself betwixt
them, to behold the play. Thus
with marvellous clemency he overcame,
at last, their baseness. And
when Cato had committed suicide, Julius
Cæsar said: “I have lost a glorious
victory; for I had intended to forgive
Cato all the evil that he has done
to me.”

  
5. True love teaches us to be angry  
with no one but ourselves. True peace  
isn't about having a lot of money,  
but about being patient with whatever goes  
against our nature. If a madman  
shouted at the sun and cursed it for being  
nothing but darkness, the sun wouldn't  
be dimmed by his angry words; it would  
keep shining and lighting up the world as before. So you should also remember that there's  
no sweeter or better revenge than to  
forgive. These wise and excellent lessons  
were practiced by many of the pagans  
themselves. Pericles, the Greek speaker,  
patiently listened for an entire day to a man insult  
him, and when night came, kindly invited  
him to his home and treated him  
warmly, saying, "It's easier to criticize virtue than to actually have it." Likewise, Phocion, the Athenian general,  
who had served his country well but was sentenced  
to death out of envy, was asked if he had  
any final wishes for his son, and generously replied: "None, except that he never seeks revenge for the wrong I suffer from my country." When Emperor Titus learned that  
two brothers had plotted against his life,  
he didn't hesitate to invite them both for dinner;  
the next morning he went with them  
to the theater and sat between them to watch  
the show. In doing so, he remarkably  
overcame their treachery. And when Cato  
committed suicide, Julius Caesar said: "I have lost a glorious victory; I had planned to forgive Cato for all the harm he has done to me."



6. But after all, as to the man who
cannot be influenced by the unspeakable
patience and meekness of the Son
of God himself, to forgive and to love
his enemies, him neither the example
of the saints, nor of heathens, will ever
be able to melt into love and forbearance.
For what greater injustice and
barbarity can be conceived, than that
the Son of God should be so shamefully
treated by the children of men,
be scourged with stripes, crowned with
thorns, spit upon, and loaded with all
[pg 091]
the marks of scorn and derision; and
lastly, be nailed on the cross? Nevertheless,
he was able to bear, with an
unshaken firmness, all the affronts and
indignities which the malice of men
was able to contrive; nay, and freely
to pardon all this barbarous usage,
and to pray, “Father, forgive them!”
Luke 23:34.

6. But really, for someone who cannot be moved by the incredible patience and humility of the Son of God himself, who forgave and loved his enemies, neither the examples of the saints nor those of non-believers will ever inspire them to love and tolerance. What could be more unjust and cruel than the Son of God being treated so disgracefully by humanity, being whipped, crowned with thorns, spat on, and burdened with all the signs of mockery and contempt; and ultimately, being nailed to a cross? Yet, he was able to endure, with unwavering strength, all the insults and humiliations that people could devise; in fact, he freely forgave all this brutal treatment and prayed, “Dad, forgive them!” Luke 23:34.



7. And, truly, it was to this very
end that our blessed Redeemer set his
example before our eyes, that it might
be an all-healing medicine for such
spiritual diseases as have seized upon
us; particularly, that it might abase
all pride and loftiness, strengthen what
is weak, supply what is defective, and
correct what is evil and out of order.
Can the distemper of pride be so violent,
as not to be healed by the profound
humility and lowliness of Christ?
Heb. 5:8. Can avarice and covetousness
prove so stubborn, as to baffle a
remedy derived from that sacred poverty
which appeared in Jesus Christ?
What wrath is so fierce and vehement,
that his meekness and lenity cannot
mollify it? What desire of revenge so
bitter and barbarous, which his patience
cannot assuage and compose?
What inhumanity so great and cruel,
which the love of Christ cannot warm
into a sweet and compassionate temper?
And what heart can be so hard
and obdurate, as not to be melted with
the tears of Jesus Christ himself?

7. And truly, it was for this very reason that our blessed Redeemer set his example before us, to serve as a healing remedy for the spiritual ailments that have taken hold of us; especially to bring down all pride and arrogance, strengthen what is weak, fill in what is lacking, and correct what is wrong and disordered. Can the affliction of pride be so overwhelming that it cannot be healed by the deep humility and lowliness of Christ? Heb. 5:8. Can greed and desire for wealth be so stubborn that they resist a cure coming from the sacred poverty embodied in Jesus Christ? What anger is so fierce and intense that his gentleness and kindness cannot soften it? What desire for revenge is so harsh and brutal that his patience cannot calm and settle it? What cruelty is so extreme that the love of Christ cannot transform it into a warm and compassionate spirit? And what heart can be so hard and unyielding that it cannot be softened by the tears of Jesus Christ himself?



8. Who would not heartily wish to
be made like God the Father, his Son,
and the Holy Ghost, and to carry
within him the excellent image of the
sacred Trinity, which chiefly consists
in love and forgiveness? For it is the
highest of all the divine properties, to
show compassion and mercy, to spare
and to pardon, to be kind and gracious:
and that must be undoubtedly
one of the sublimest virtues, which
makes us bear the nearest resemblance
to the Most High God, and to all such
persons as are the most conspicuous
for goodness and virtue.

8. Who wouldn’t sincerely wish to be like God the Father, His Son, and the Holy Spirit, and to carry within themselves the beautiful image of the sacred Trinity, which is mainly about love and forgiveness? For the greatest of all divine qualities is to show compassion and mercy, to spare and forgive, to be kind and gracious; and that is undoubtedly one of the highest virtues, which brings us closest to the Most High God and to those who are most recognized for their goodness and virtue.



9. Lastly, the highest degree of
virtue is, when a man, overcoming
himself, is ready at any time to forget
injuries, to pardon offences, and to
show acts of favor and clemency.
“He that is slow to anger,” says Solomon,
“is better than the mighty: and
he that ruleth his spirit, than he that
taketh a city.” Prov. 16:32. This is
the highest step of the soul's ascension
in her spiritual exercise; and
when she has attained it, she rests in
God, and is perfect in him.

9. Finally, the greatest level of virtue is when a person, overcoming their own issues, is willing at any moment to let go of wrongs, forgive offenses, and show kindness and mercy. "A person who doesn't get angry easily," says Solomon, “is better than a fighter: and the person who controls their emotions is better than someone who takes a city.” Prov. 16:32. This is the highest point of the soul's growth in its spiritual journey; and when it reaches this, it finds peace in God and is made perfect in Him.








 Chapter 28.


 Demonstrating That the Love of the Creator Should Take Precedence Over That of All Creatures; And How We Should Love Our Neighbor Through God.



If anyone loves the world, the love of the Father is not in him.—1John2:15 PM.




The heart of man is so constituted,
that it cannot exist without love;
it must love God, or the world, or self.
If, therefore, man be under so strong
a compulsion to love, let him direct
his love to God, the supreme Good,
and give up that affection to Him,
who originally planted it in man, and
[pg 092]
kindled it by his good Spirit; and who
is still ready, at our fervent request,
to rekindle this flame in the soul. His
love to us is still the great principle
that produces our love to him: and
if his love to us meet with a suitable
return on our side, then his love will,
day by day, more ardently embrace
us. For love begets love, according
to the words of the Lord: “He that
loveth me shall be loved of my Father.”
John 14:21.

  
The human heart is built in such a way  
that it cannot exist without love;  
it must love God, the world, or itself.  
If a person is compelled to love so strongly,  
they should focus their love on God, the ultimate good,  
and surrender that affection to Him,  
who originally placed it in our hearts and  
[pg 092]  
ignited it with His goodness; and who  
is still willing, at our sincere request,  
to reignite this flame within us. His  
love for us is still the main force  
that inspires our love for Him: and  
if we respond to His love appropriately,  
then His love will, day by day, embrace  
us even more passionately. Love creates love,  
as the Lord says: "Whoever loves me will be loved by my Father."  
John 14:21.



2. Wherever the love of God resides,
it disposes the soul freely to
love all men, and not only to wish
them well, but to do them all proper
acts of love and beneficence; this being
the property of that love which is
grounded in God, and derived from
him. Such a lover of God and of his
neighbor, will never hurt or defraud
any man in word or deed.

2. Wherever God's love is present, it naturally leads the soul to love everyone, not just wishing them well but also actively doing good things for them; this is the nature of love that is rooted in God and comes from Him. A person who truly loves God and their neighbor will never harm or deceive anyone in what they say or do.




3. But the generality of the people
are engrossed so much with the love
of the world, that they never even
admit the love of God into their
hearts. This is plain from that false
love with which they treat their
neighbor, and which, under a show of
friendship, seeks nothing but temporal
advantage. Nothing in the world
should be loved to such a degree, as
to injure the love of God, or to come
in competition with it; especially since
there is so great a vanity and vileness
in the world, and so great a
worth and majesty in God, as that no
comparison can ever be made betwixt
them. As God infinitely excels all his
creatures, so the love of God infinitely
excels in holiness and dignity all the
love we can bear to the creature, and
is in no wise to be compared with it.
No love to the creature ought to have
sufficient weight with us, to make us
offend the love of God, or to act in
opposition to the same.

  
3. But most people are so caught up in the love of the world that they don’t even let the love of God into their hearts. This is clear from the superficial love they show their neighbors, which, under the guise of friendship, seeks only temporary benefits. Nothing in the world should be loved so much that it harms our love for God or competes with it; especially since the world is full of vanity and filth, while God holds incredible worth and greatness—there's simply no comparison. Just as God far surpasses all his creations, the love of God surpasses in holiness and dignity any love we could possibly have for the world, and shouldn't be compared to it at all. No love for the world should be strong enough to make us offend God’s love or act against it.




4. St. Paul says: “Who planteth a
vineyard, and eateth not of the fruit
thereof?” 1 Cor. 9:7. These words
may not improperly be applied to this
case. Who is more worthy of our love,
than he that hath planted it in our
hearts, and to whose love we owe our
life and being? And as we all live by
the love of God in Christ, so we should
all adhere to this love, and make it
our constant support even in the time
of adversity. As a pilot in tempestuous
weather, does not leave the ship
to the mercy of the billows, but secures
it by the anchor as well as he
can, and stays its unruly motions; so
in like manner, when the ship of our
faith is tossed about in the sea of this
world, and beset on all sides with the
temptations of sin and vanity, of
wrath and pride, of lust and avarice,
we should hold to the love of Christ,
and not suffer our hearts to be removed
from that spiritual steadfastness,
which is to carry us safe through
all the tempests of this perverse and
boisterous world. Romans 8:38, 39.
Thus, when sin and death, the devil
and hell, tribulation and persecution,
and other miseries, threaten to overwhelm
us, we are then to hold fast
the love of God manifested in Christ
Jesus. This divine love is like that
mountain of salvation which was
showed to Lot when he went out of
Sodom, to escape the fire of that accursed
place. Gen. 19:17.


4. St. Paul says: "Who plants a vineyard and doesn’t enjoy its fruit?" 1 Cor. 9:7. These words can rightly be applied here. Who deserves our love more than the one who has planted it in our hearts, and to whose love we owe our very lives? Just as we all live because of God's love in Christ, we should all cling to this love and make it our constant support, even during tough times. Just like a pilot in a storm doesn’t abandon the ship to the mercy of the waves but secures it with the anchor as best as he can, stabilizing its wild movements; similarly, when the ship of our faith is tossed around in the sea of this world, surrounded by temptations of sin and vanity, anger and pride, lust and greed, we should hold on to the love of Christ, ensuring our hearts remain steadfast in the spiritual strength that will carry us safely through all the storms of this troubled and turbulent world. Romans 8:38, 39. Therefore, when sin and death, the devil and hell, tribulation and persecution, and various miseries threaten to overwhelm us, we must hold tightly to the love of God shown in Christ Jesus. This divine love is like the mountain of salvation that was shown to Lot when he fled from Sodom to escape the fire of that cursed place. Gen. 19:17.




5. The fire of lust, attended with
everlasting flames and torments, is
worse than that of Sodom. But the
love and fear of God are a sovereign
remedy against this profane love, and
against any motion contrary to its
pure and heavenly nature. It was
this divine fear and love which preserved
Joseph from the enticements
of Potiphar's wife, and it still guards
[pg 093]
us against the snares of an evil world.
Gen. 39:9.

  
5. The fire of lust, filled with endless flames and suffering, is worse than that of Sodom. But the love and fear of God are the ultimate cure for this unholy desire and anything that goes against its pure and heavenly essence. It was this divine love and fear that kept Joseph safe from the advances of Potiphar's wife, and it still protects  
[pg 093]  
us from the traps of a wicked world. Gen. 39:9.



6. No man can love the world, but
he who has never tasted the love of
God; nor can any man hate, defraud,
or circumvent his neighbor in anything,
but he that does not love God
from his heart. Whence arise all the
anxious cares of this life, that grief
and vexation of spirit with which poor
mortals are disturbed? Surely, from
nothing but from a want of the love
of God. For the sweetness of divine
love is so strong and effectual, that it
mitigates the sense of all the miseries
that are incident to this life. This
love renders a man happy even in
death itself.

6. No one can truly love the world except for those who have never experienced the love of God; and no one can hate, cheat, or deceive their neighbor in any way except for those who don’t love God from the heart. Where do all the worries of this life come from, the grief and frustration that trouble us? Surely, it’s all due to a lack of love for God. The sweetness of divine love is so powerful and effective that it eases the burden of all the sufferings that come with this life. This love makes a person happy even in the face of death.



7. Again, such is the nature of love,
that it influences a man to lay aside all
thoughts about anything else, and to
fix his attention entirely on the beloved
object, in order to possess and
enjoy that alone. Why then are the
children of men so much besotted with
the things of this world? Why do
they not entirely forget all wealth and
honor, lust and riches, that they may
enjoy him alone, whom they profess
to love? This was in former times the
constant practice of the holy men of
God; whom the exquisite sweetness
of this divine love had so much overpowered,
as to make them forget the
whole world, and even themselves also.
Hence they were accounted fools in
the world, when at the same time they
were the wisest of all men; and their
despisers most deserved the name of
fools and madmen, as preferring a
handful of frail and transient things,
to everlasting and never-fading prosperity.
Those are the greatest fools,
who call the godly by that name, who,
setting their love on things above, are
deeply concerned to obtain and eternally
enjoy them. 1 Cor. 3:19; 4:10.

7. Again, such is the nature of love that it leads a person to put aside all thoughts about anything else and focus entirely on the one they love, to possess and enjoy that alone. So why are people so obsessed with the things of this world? Why don't they completely forget all about wealth and honor, desire and riches, so they can enjoy Him alone, whom they claim to love? In the past, the holy men of God constantly practiced this; the incredible sweetness of this divine love overwhelmed them so much that they forgot the whole world and even themselves. As a result, they were seen as fools by society, even though they were the wisest of all people; and those who scorned them truly deserved the title of fools and madmen, as they preferred a handful of fragile, fleeting things over everlasting and unchanging prosperity. The greatest fools are those who label the godly with that name, who, by setting their love on things above, are deeply committed to obtaining and eternally enjoying them. 1 Cor. 3:19; 4:10.




8. A true lover of God, loves God
as if there were nothing in the whole
universe to love but God alone. And
for this reason, he finds all that in
God, which he sought before in the
world. For God hath in himself all
things essentially, whatever we can desire.
He is true honor and joy; he is
peace and pleasure; he is wealth and
magnificence. With him are light and
life, glory and majesty, and all those
delights that the heart of man can desire.
All is found in a more substantial
and transcendent manner in God,
than it is in the world. If, therefore,
thou lovest any creature, for the sake
of beauty, transfer thy love to God,
who is the fountain of all beauty. If
thou wouldst love that which is good,
fix thy love upon God, who is the eternal
source of all goodness, nay, the essential
Good itself, and without whom
there is no goodness at all. Matt. 19:17.
For whatever goodness the creature
may seem to possess, it is but an
inconsiderable drop derived out of the
ocean of the infinite goodness of God,
and which is besides impaired by many
frailties and imperfections that adhere
to it.

  
8. A true lover of God loves God as if there were nothing else in the universe to love but God alone. Because of this, they find everything in God that they sought in the world. God has within Himself everything essential that we desire. He is true honor and joy; He is peace and pleasure; He is wealth and magnificence. With Him are light and life, glory and majesty, and all the delights that the human heart can desire. All of this is found in a more substantial and transcendent way in God than in the world. Therefore, if you love any creature for its beauty, direct your love to God, who is the source of all beauty. If you wish to love what is good, focus your love on God, who is the eternal source of all goodness, and indeed the essence of Good itself, without whom there is no goodness at all. Matt. 19:17. For whatever goodness a creature may seem to possess is just a tiny drop from the ocean of God’s infinite goodness, and it is also impaired by many weaknesses and imperfections that come with it.



9. To conclude—is it not far better
to set thy love and affections on God
alone, the unexhausted fountain and
well-spring of all perfection and goodness?
The less a thing has of earthly
gravity in it, the lighter it is, and the
more easily is it carried upwards. So
it is with the soul; the more it cleaves
to earthly things, and is pressed down
by them to the ground, the less ability
has it to raise itself to God, and rejoice
in its Maker. In a word, the
less a man loves this world, the more
will the love of God and of his neighbor
prevail in the soul.

9. To wrap things up—wouldn't it be much better to focus your love and affections solely on God, the endless source of all perfection and goodness? The less weight a thing has from earthly matters, the lighter it is, making it easier to rise up. The same is true for the soul; the more it clings to worldly things and is weighed down by them, the less it can lift itself up to God and find joy in its Creator. In short, the less a person loves this world, the more the love for God and others will thrive in the soul.




10. Hence it follows that he that
[pg 094]
loveth God, cannot but love his neighbor
also, and he that dares to offend
God, will not forbear to offend his
neighbor.


10. So it’s clear that anyone who
[pg 094]
loves God must also love their neighbor, and anyone who has the audacity to offend God will not hesitate to offend their neighbor.








 Chapter 29.


 On Our Reconciliation with Our Neighbor, Without Which God Removes His Grace.



First, make peace with your brother.Understood! Please provide the text you'd like me to modernize.Matt.5:24.




Every one who desires to be reconciled
to God, must of necessity
endeavor to reconcile himself to his
neighbor; because God takes the injury
which is offered to man, as offered
to himself, and the evil done to
man, as done to himself.

  
Anyone who wants to be at peace with God must make an effort to be at peace with their neighbor because God sees the wrong done to people as wrong done to Him, and the harm caused to people as harm caused to Himself.




2. When, therefore, any one offends
both God and man, he cannot be restored
to the favor of God before he is
reconciled to man his neighbor; for
having offended them both, he must
also be reconciled to both, which is
expressly attested by Christ himself:
“If thou bring thy gift to the altar, and
there rememberest that thy brother
hath aught against thee, leave there
thy gift before the altar, and go thy
way; first be reconciled to thy brother,
and then come and offer thy gift.”
Matt. 5:23, 24.

  
2. So, when someone offends both God and others, they can't regain God's favor until they make things right with their neighbor. Since they've wronged both, they need to be reconciled to both, which is clearly stated by Christ himself:  
"If you bring your gift to the altar and remember that your brother has something against you, leave your gift there in front of the altar. First, go and make things right with your brother, and then come back and offer your gift."  
Matt. 5:23, 24.




3. It will be needful, therefore, to
say something further of the love of
God and of our neighbor, and to show
how impossible it is to separate the
one from the other: and again, that
this reconciliation, so joined together,
proves the true source of brotherly
love and affection.

  
3. Therefore, it’s important to say a bit more about the love of God and our neighbor, and to demonstrate how impossible it is to separate the two: and once again, that this reconciliation, so closely linked, proves to be the true source of brotherly love and affection.



4. This the beloved disciple has expressed
as follows: “If a man say, I
love God, and hateth his brother, he
is a liar: for he that loveth not his
brother whom he hath seen, how can
he love God whom he hath not seen?
And this commandment have we from
him, that he that loveth God love his
brother also.” 1 John 4:20, 21. So
utterly impossible is it, that the love
of God should subsist without the love
of our neighbor. Hence, also, it follows,
that he who truly and unfeignedly
loves God, will also embrace his
neighbor with the same sincere affection.
And again, if the love which we
profess to bear to God be hypocritical
and false, then the love with which we
seem to love our neighbor, will rise no
higher than its principle, but prove
false likewise. Therefore, the love of
our neighbor is the test of our love of
God, by the right application of which,
the truth or falsehood of that love will
easily be discovered.

4. This is how the beloved disciple expressed it: "If someone claims, 'I love God,' but hates their brother, they are lying: for if someone can't love their brother whom they can see, how can they love God whom they can't see? And we have this command from Him: anyone who loves God must also love their brother." 1 John 4:20, 21. It is completely impossible for the love of God to exist without the love of our neighbor. Therefore, it follows that anyone who truly and genuinely loves God will also care for their neighbor with the same heartfelt affection. Moreover, if the love we claim to have for God is insincere and false, then the love we pretend to have for our neighbor will not be genuine either. Thus, the love for our neighbor is the measure of our love for God, and by rightly assessing it, we can easily determine the truth or falsity of that love.



5. This consideration gives us a true
insight into the love of our neighbor,
and that brotherly reconciliation which
ought to attend it. There is a twofold
object given by God to man, to which
all the actions of his life are constantly
to tend; namely, the love of God, and
of our neighbor. Into this, all our endeavors
ought finally to be resolved,
and we ought to make a daily progress
in this holy exercise; since we are to
this very end, created, redeemed, and
sanctified. In a word, Christ himself
is the one and only scope in which all
our actions ought to centre. Now, the
more we approach to love, the more
[pg 095]
we approach to Christ, and the better
we imitate his unblamable life.

5. This insight helps us truly understand the love for our neighbor and the brotherly reconciliation that should come with it. God has given us two main purposes in life: to love Him and to love our neighbor. All our actions should ultimately focus on these purposes, and we should make daily progress in this important practice, since we were created, redeemed, and sanctified for this purpose. In short, Christ is the central point around which all our actions should revolve. The closer we get to love, the closer we get to Christ, and the better we imitate His perfect life.



6. For this end God was made man,
or, the Word was made flesh, that he
might set before our eyes a most lovely
and living image of his infinite love
and kindness, and that from hence it
might appear, that God was Love
itself; love in His own immense, incomprehensible,
and unsearchable essence;
and that man, by viewing so
amiable an object of love as is displayed
in Christ Jesus, might be transformed
into the same image day by
day.

6. For this purpose, God became man, or the Word became flesh, so He could show us a beautiful and living representation of His infinite love and kindness. From this, it becomes clear that God is Love itself; love in His tremendous, incomprehensible, and unfathomable essence. By looking at such a lovable example of love as seen in Christ Jesus, humans can be transformed into the same image each day.



7. Furthermore, as, in Christ, God
and man are united together by an indissoluble
tie, so the love of God is so
closely connected with the love of our
neighbor, that the former cannot exist
without the latter. Nay, the love of
God and of our neighbor can be no
more disjoined or put asunder, than the
divine and human natures in Christ.
And as he who injures the humanity
of Christ cannot but affront his divinity
also; so he who offends man, is in
like manner guilty of offending the
infinite God himself. We cannot be
angry with our neighbor, without
being, at the same time, angry with
God!

7. Furthermore, just as God and man are united in Christ through an unbreakable bond, the love of God is so deeply intertwined with the love for our neighbor that one cannot exist without the other. In fact, the love of God and love for our neighbor cannot be separated any more than the divine and human natures in Christ can be. Just as anyone who harms the humanity of Christ also dishonors his divinity, anyone who wrongs another person similarly offends the infinite God. We can't be angry with our neighbor without also being angry with God!



8. We will illustrate what has been
said, by the following comparison.
When a circle is made, and from its
centre a number of lines are drawn
to the circumference, all these lines,
though ever so distant in the circumference,
meet together in the point,
which is in the middle. Here they
are all united in one, and all flow into
one, be they ever so wide asunder,
yea, even directly opposite one to the
other. Not one of all the lines, let
their number be ever so great, can be
broken from the rest, without losing
its communication with the centre itself,
wherein they all meet. So God
is a point, or a centre, whose circumference
is everywhere, extending in a
manner, to all men upon earth. Whoever
presumes to break off the lines
of his love from his neighbor, must,
in like manner, disjoin and break them
off from God at the same time. And
as all these lines cohere and concur in
the centre, and therein mutually affect
one another, so is there a sort of
central sympathy, and a fellow-feeling,
as it were, of the sufferings of our
neighbor, provided we be but all united
in God, the great centre of all good
Christians.

8. We will illustrate what has been said with the following comparison. When a circle is drawn, and several lines are drawn from its center to the edge, all these lines, no matter how far apart they are on the circumference, meet at the center point. Here, they all come together as one and connect, even if they are directly opposite each other. None of these lines, no matter how many there are, can be separated without losing their connection to the center where they all meet. Similarly, God is a point, or a center, whose reach is everywhere, extending to everyone on earth. Anyone who tries to cut off their love for their neighbor is, in effect, separating themselves from God at the same time. Just as all these lines are connected at the center and influence one another, there is a kind of central sympathy and shared feeling for the sufferings of our neighbor, as long as we are united in God, the ultimate center of all good Christians.



9. The truth of what has been said,
is forcibly illustrated in the history of
Job. When the tidings were brought
him, that his temporal goods were
destroyed, it appears that he quietly
bore the loss of them, without giving
any great sign of discontent at the
appointments of Providence. He still
continued to bless the Lord, and freely
to own, that he who had given him his
property, had also a right to take it
away whenever he pleased. But when
he was told, that he had also lost his
children, then indeed it went to his
heart: then he “arose, and rent his
mantle, and shaved his head, and fell
down upon the ground.” Job. 1:20. So
let every true Christian act when he
hears of the calamity of his neighbor
(here represented by the children of
Job); knowing that he ought more to
be affected with the misery of his
neighbor, than with the loss of all his
worldly substance. For it is the property
of true love, to be moved with
the miseries of other men more than
with our own losses. O, happy men!
if they would live together in mutual
love and affection! Then frauds would
cease; then injuries would be known
no more, nor would there be any complaint
[pg 096]
of unjust ways, or of underhand
dealings.

9. The truth of what has been said is clearly shown in the story of Job. When he learned that his possessions were destroyed, he seems to have accepted the loss without showing much discontent about God's plans. He continued to praise the Lord and acknowledged that the one who gave him his wealth also had the right to take it away whenever He wanted. But when he was told that he had lost his children as well, it truly broke his heart; then he “arose, and tore his robe, and shaved his head, and fell down to the ground.” Job. 1:20. This is how every true Christian should respond when they hear about the suffering of their neighbor (represented here by Job’s children); recognizing that they should be more affected by someone else's misery than by their own losses. True love means being more moved by the suffering of others than by our own hardships. Oh, happy people! If they would live together in love and kindness! Then deceit would disappear; then there would be no more harm done, and complaints about unfair practices or secretive dealings would no longer exist.



10. In order that this might be the
more deeply impressed on the heart,
God was pleased to create but one man
in the beginning, together with Eve,
who was soon afterwards made. Gen.
2:21, 22. This was done, that all mankind,
springing up from one original
stock, and, as it were, from one root,
might all unite in mutual kindness and
brotherly affection with one another.
This is the reason why God did not
create a multitude of men in the beginning,
but one only; whereas he created
many beasts, trees and herbs at
once.

10. To make this idea more deeply ingrained in our hearts, God chose to create just one man at the beginning, along with Eve, who was created soon after. Gen. 2:21, 22. This was done so that all of humanity, emerging from a single original source, like one root, could all come together in kindness and brotherly love for one another. This is why God didn’t create a bunch of people at the start, but just one; in contrast, He made many animals, trees, and plants all at once.




11. The love which God commands
us to pursue, is of that agreeable nature,
and of that incomparable sweetness,
that it does not in the least burden
either a man's soul or body. Nay,
it renders the mind easy under every
event, is most agreeable to our very
nature, and in every respect attended
with a quiet and blessed life. But if
the same God who has enjoined thee
to love thy neighbor, had commanded
thee to hate him, thou wouldest then
have had cause to complain of hard
usage, and of a far heavier burden than
that which love can possibly impose
upon thee. For the spirit of hatred
and revenge is a tormentor of the soul,
and a daily grief and vexation to those
that are enslaved by it. On the contrary,
love refreshes the whole man;
and is so far from weakening or destroying
body or soul (which is the
common effect of hatred and envy),
that it is a great preserver of both,
and exhilarates them by the healing
influence which it carries with it.
In a word, to those that love God, it
is a pleasure to love their neighbor
also; but those who do not love God
think it a hard and difficult task to
embrace their neighbor with brotherly
love.

11. The love that God commands us to pursue is so pleasing and incredibly sweet that it doesn’t burden either a person's soul or body at all. In fact, it makes the mind calm in every situation, aligns perfectly with our nature, and brings about a peaceful and blessed life. But if the same God who has told you to love your neighbor had commanded you to hate him, you would have reason to complain about harsh treatment and a much heavier burden than love could ever impose on you. The spirit of hatred and revenge torments the soul and brings daily grief and frustration to those who are caught in it. On the other hand, love uplifts the whole person; far from weakening or destroying the body or soul (which is the common effect of hatred and envy), it actually protects both and brings joy through its healing power. In short, for those who love God, loving their neighbor is a joy; but those who don’t love God find it hard and challenging to embrace their neighbor with brotherly love.




12. But if thy depraved nature should
still find it a hard task to love thy
neighbor, then consider how much
harder it will be to be banished forever
from the presence of God, and to
endure the pangs of hell to all eternity.
Wretched is the man, who makes so
sad a choice as to prefer hell-torments
to a friendly reconciliation. Our own
experience would soon convince us, if
we made the trial, that as by faith we
enjoy solid peace with God (as the
apostle assures us, Rom. 5:1); so by
Christian love and reconciliation we
enjoy peace with men, together with
much ease and tranquillity of heart:
whereas, on the contrary, a mind full
of rancor and malice frets itself, and
has no other reward to expect than the
lashes of an unruly conscience.

  
12. But if your flawed nature still finds it difficult to love your neighbor, then think about how much harder it will be to be banished forever from the presence of God and to endure the pains of hell for all eternity. Cursed is the person who makes such a terrible choice as to prefer the torments of hell over a friendly reconciliation. Our own experience would quickly show us, if we tried it, that just as through faith we enjoy true peace with God (as the apostle assures us in Rom. 5:1), through Christian love and reconciliation we enjoy peace with others, along with a lot of comfort and inner calm. In contrast, a mind full of bitterness and hatred only troubles itself and can expect nothing but the torment of an unruly conscience.



13. The sum of all this is: Every
virtue rewards its followers with peace
of conscience; and every vice punishes
those that commit it with the recompense
which they deserve. Every virtue
exalts those that practise it; and
every vice covers its slaves with
shame.

13. The bottom line is this: Every virtue brings peace of mind to those who embrace it, while every vice punishes those who engage in it with the consequences they deserve. Every virtue uplifts those who practice it, and every vice cloaks its followers in shame.




14. With regard to the order and
method by which we are to proceed
in working out a sound reconciliation
with our offended neighbor, the Scripture
is explicit. The terms of reconciliation
are these: 1. The offender is
to confess his sin to his neighbor whom
he has offended. 2. He is faithfully to
restore that of which he has defrauded
his neighbor; that is, he ought to return
not only the principal, but also
the fifth part over and above it. 3. If
there be none to receive it, he is then
to offer it unto the Lord himself.
Numb. 5:7, 8.

  
14. When it comes to the order and method we should follow to achieve a real reconciliation with our offended neighbor, the Scripture is clear. The steps for reconciliation are these: 1. The person who has offended must confess their sin to the neighbor they have wronged. 2. They must honestly restore what they have taken from their neighbor; this means returning not only the principal, but also an additional 5th of that amount. 3. If there is no one to receive it, then they should offer it to the Lord himself. Numb. 5:7, 8.



15. This restitution of things unlawfully
taken away, is commanded
[pg 097]
in such strong and expressive words,
as to show that it is absolutely a necessary
part of unfeigned repentance.
St. Augustine has thus expressed his
mind on this subject: “The sin is not
remitted, unless the thing unlawfully
taken away be restored.”—“When the
thing that is taken away may be restored,
and is not restored, there is no
true, but a feigned repentance.”

15. The return of things that were wrongfully taken is emphasized in such strong and clear terms that it shows it's an essential part of genuine repentance. St. Augustine put it this way: "The sin isn't forgiven until the wrongfully taken item is returned."—“When someone can return what they took but doesn’t, there’s no real remorse, just a fake one.”




16. And truly it is the property of
unfeigned repentance to contemn all
earthly things, and count them as loss
(Phil. 3:8), in respect of that abounding
grace which is bestowed upon a
penitent sinner. Of this we have a
glorious instance in Zaccheus, and in
his conversion to God (Luke 19:8);
who has had, however, comparatively
few followers in this age. Sound conversion
to God cleanses the heart, and
purifies the conscience, by faith in
Christ; it breaks the power of sin,
and by influencing a man to restore
such things as are wrongfully detained,
not only clears the heart before
God, but also the outward conduct
in the eye of the world. For in the
heart and conscience a man is a thief
before God, as long as he keeps any
thing back that is taken away, however
he may cease to steal hereafter.
Therefore, in order that repentance
may prove true, and the conscience be
freed from guilt, all possible restitution
is to be made: or if a man be not
able to make full restitution, he ought
fervently to implore the Lord, that he
himself, in his stead, would restore the
things taken from his neighbor, and
thus do justice.


16. Truly, genuine repentance leads to the disregard of all earthly things, considering them as worthless (Phil. 3:8), compared to the abundant grace given to a repentant sinner. We see a powerful example of this in Zaccheus and his conversion to God (Luke 19:8); however, he has had relatively few followers in this age. A true conversion to God cleanses the heart and purifies the conscience through faith in Christ; it breaks the hold of sin and encourages a person to return what they have unjustly taken, which not only clears their heart before God but also improves their outward behavior in society. In the eyes of God, a person is a thief as long as they hold on to anything that doesn’t belong to them, even if they stop stealing in the future. Therefore, for repentance to be genuine and the conscience to be free from guilt, full restitution should be made whenever possible; if someone cannot make complete restitution, they should sincerely ask the Lord to restore what was taken from their neighbor on their behalf and thereby seek justice.



17. Since a sinner is thus bound in
a twofold respect to God and to his
neighbor, in order that his repentance
may be full and efficacious, it is required
that both be satisfied. God
does not accept any man's repentance,
unless he be first reconciled to his
neighbor. Therefore, it is to no purpose
if thou shouldest say unto God:
“Merciful God, I confess that I have
offended and injured my neighbor; I
have damaged him by wicked usury
and fraud; and have dealt so with
him, as I would not that another
should deal with me: which iniquity
I humbly entreat thee, O Lord, to pardon
for thy dear Son's sake.” Be not deceived;
God will not be mocked! He
repels thy prayer, and saith: “Restore
first that which with fraud and usury
thou hast taken from thy neighbor, and
then thy pardon shall be ready.” Not
as if a man merited the pardon of God
by this restitution; this is a debt due
to his neighbor, and how can he pretend
to merit any thing by that restitution
which he is so engaged to make,
and which the law of God expressly
enjoins? For thus hath the Lord commanded:
“All things whatsoever ye
would that men should do to you, do
ye even so to them.” Matt. 7:12. “For
with the same measure that ye mete
withal, it shall be measured to you
again.” Luke 6:38.

17. Since a sinner is thus bound in two ways to God and to his neighbor, to ensure that their repentance is complete and effective, both must be reconciled. God does not accept anyone’s repentance unless they are first reconciled to their neighbor. Therefore, it is pointless to say to God: "Merciful God, I admit that I have hurt and wronged my neighbor; I have mistreated him through dishonest lending and deceit; and have treated him in a way I wouldn’t want others to treat me. I humbly ask you, Lord, to forgive me for the sake of your beloved Son." Don’t be fooled; God will not be mocked! He rejects your prayer and says: "First, return what you've taken from your neighbor through cheating and excessive interest, and then you will be forgiven." Not as if a person earns God’s pardon through this restitution; it is a debt owed to their neighbor, and how can they claim to earn anything by making a restitution they are already obligated to make, which God’s law clearly commands? For the Lord has commanded: "Treat others the way you want to be treated." Matt. 7:12. “For the same measure you use will be measured back to you.” Luke 6:38.



18. The same truth is confirmed by
the following Scriptures: “Leave thy
gift (oblation or sacrifice) before the
altar and go thy way; first be reconciled
to thy brother, and then come
and offer thy gift.” Matt. 5:24. “Cease
to do evil; learn to do well; seek judgment,
relieve the oppressed, judge the
fatherless, plead for the widow. Come
now, and let us reason together, saith
the Lord: though your sins be as scarlet,
they shall be as white as snow;
though they be red like crimson, they
shall be as wool.” Isa. 1:16-18. And
again, by the same prophet the Lord
thus reasons: “Is not this the fast
that I have chosen? to loose the bands
of wickedness, to undo the heavy burdens,
[pg 098]
and to let the oppressed go free,
and that ye break every yoke? Is it
not to deal thy bread to the hungry,
and that thou bring the poor that are
cast out to thy house? when thou
seest the naked that thou cover him,
and that thou hide not thyself from
thine own flesh? Then shall thy light
break forth as the morning, and thine
health shall spring forth speedily; and
thy righteousness shall go before thee;
the glory of the Lord shall be thy
rearward.” Isa. 58:6-8.

18. The same truth is supported by these Scriptures: "Leave your gift at the altar; go make peace with your brother first, then come back and offer your gift." Matt. 5:24. "Stop doing wrong; learn to do good; seek justice, help those who are oppressed, defend orphans, and advocate for widows. Let’s resolve this, says the Lord: even if your sins are as red as scarlet, they will be as white as snow; even if they are as red as crimson, they will be like wool." Isa. 1:16-18. And once again, the Lord speaks through the same prophet: "Isn’t this the kind of fast I want? To free those who are wrongfully imprisoned, to ease the burdens of those who work too hard, [pg 098] to let the oppressed go free, and to break every chain? Isn’t it to share your food with the hungry and invite the homeless poor into your home? When you see someone without clothes, to give them clothes and not ignore your own relatives? Then your light will shine like the dawn, and your health will improve quickly; your righteousness will go before you, and the glory of the Lord will protect you from behind." Isa. 58:6-8.




19. All these Scriptures, with one
consent, proclaim this great truth,—that
God will not accept the repentance
of any man, or hear his prayer,
or regard his alms and oblations, unless
he be first reconciled to his neighbor,
and make him all the restitution
that is in his power.

  
19. All these Scriptures, without exception, declare this important truth—that God will not accept anyone's repentance, hear their prayers, or acknowledge their gifts and offerings unless they are first reconciled with their neighbor and do everything they can to make amends.








 Chapter 30.


 The Fruits of Love.



Charity is patient and kind; it does not envy; it does not brag or think too highly of itself, is not rude, does not seek its own interests, is not easily angered, and does not hold onto grudges; it does not take pleasure in wrongdoing, but rejoices in the truth; it bears all things, believes all things, hopes all things, endures all things.—1Cor.13:4-7.




Even as the tree of life stood in
the midst of Paradise (Gen. 2:9);
so Jesus Christ stands in the Paradise
of the Christian Church, in order that
all believers might derive life and
strength from him. The whole substance
of the Christian religion consists
in faith and love. As by faith in
Christ, the life of a Christian is rendered
acceptable to God (the life
which he lives being not so much his
own, as the life of Christ in him); so
Love proves the fruitful principle of
all such charitable acts as relate to his
neighbor. And so true is it, that all
virtues, how shining soever they may
be, are of no account without charity;
that even faith itself is counted dead
if it be without love. James 2:17.
For although faith, as it respects justification,
has no regard to works,
either preceding, accompanying, or
following it, but to Jesus Christ only,
on whom it lays hold; yet is that faith
but mere show and pretence which is
not attended with love, though it
should even work miracles. For as a
body destitute of a soul is dead; so
the inward spiritual man, if he have
not love, is dead in all his members.
Therefore hath the apostle declared,
that faith should work by love. Gal.
5:6. It is true that faith justifies a
sinner without works (Rom. 4:6); yet
when it performs the functions of mutual
love among men, it will necessarily
be accompanied with a train of
good works; this being the true test
by which genuine faith can be distinguished
from all counterfeits. This
is that faith which works by love;
this is the tree which bears abundance
of fruits, as from the following considerations
will farther appear.


Just like the tree of life stood in the middle of Paradise (Gen. 2:9), Jesus Christ stands in the Paradise of the Christian Church so that all believers can draw life and strength from him. The essence of the Christian religion is based on belief and love. Through belief in Christ, a Christian’s life becomes pleasing to God (the life lived is not merely their own, but Christ living in them); Love is what drives all charitable actions towards others. It’s truly the case that all virtues, no matter how impressive they are, mean nothing without charity; even faith is considered dead without love (James 2:17). Although faith, regarding justification, is not based on works—whether they come before, during, or after it—but solely on Jesus Christ, faith that does not come with love is just a facade, even if it performs miracles. Just as a body without a soul is dead, the inner spiritual person without love is dead in every part. Therefore, the apostle stated that faith should operate through love (Gal. 5:6). It is true that faith justifies a sinner without works (Rom. 4:6); however, when it expresses mutual love among people, it will inevitably be accompanied by a series of good works. This is the true measure to distinguish genuine faith from imitations. This is the faith that works through love; this is the tree that produces a wealth of fruit, as will be further explained.



2. The first of these fruits is long-suffering.
“Charity suffereth long.”
[pg 099]
The nature and constitution of this
virtue no one ever more fully expressed
than Christ himself, the true
tree of life, whose goodly and salutary
fruits we ought to eat, and to convert
into our own substance and nature.
As he by his wonderful long-suffering
bore the malice of the world, that
thereby sinners might be brought to
repentance (Rom. 2:4); so do thou
also, O man, order thy life and manners,
that it may appear evident, that
the meek and gentle Christ lives in
thee, and that thou mayest continue
in him, as a member firmly united to
its head.

2. The first of these fruits is patient.  
“Love is patient.”
[pg 099]  
No one expressed the essence and nature of this virtue more fully than Christ himself, the true tree of life, whose good and beneficial fruits we should embrace and integrate into our own lives and character. Just as he, through his incredible patience, endured the world's malice so that sinners might find their way to repentance (Rom. 2:4); you, too, should live your life in a way that clearly shows the gentle and humble Christ lives within you, and that you remain connected to him, like a member firmly united to its head.



3. The second fruit is kindness.
“Charity is kind.” This virtue was
also most eminently seen in Christ
Jesus, and in that example which he
hath set us. David says: “Grace is
poured into thy lips.” Ps. 45:2. And
the Evangelist tells us, that “they
wondered at the gracious words which
proceeded out of his mouth.” Luke
4:22. To these words do thou give
attention, O man, and follow this
great pattern of love and benignity,
that so Christ may also speak by thy
mouth, and that thou mayest remain
united to him in perpetual charity.

3. The second fruit is kindness.  
"Charity is compassionate." This quality was also most clearly demonstrated in Christ Jesus, and in the example he has set for us. David says: "Grace is poured onto your lips." Ps. 45:2. And the Evangelist tells us that "they were amazed at the kind words that came out of his mouth." Luke 4:22. Pay attention to these words, O man, and follow this great example of love and kindness, so that Christ may also speak through you, and that you may remain connected to him in everlasting love.



4. The third fruit is, not to be envious
and revengeful, but to be ready to
remit any offence whatsoever. “Charity
envieth not.” Nothing is more
agreeable to the nature of God, than
to forgive. “The Lord is merciful and
gracious, slow to anger, and plenteous
in mercy. He will not always chide,
neither will he keep his anger forever.
He hath not dealt with us after our
sins, nor rewarded us according to our
iniquities.” Ps. 103:8-10. “If the
wicked will turn from all his sins that
he committed, and keep all my statutes,
and do that which is lawful and
right, he shall surely live, he shall not
die. All his transgressions that he
hath committed, they shall not be mentioned
unto him; in his righteousness
that he hath done, he shall live.” Ezek.
18:21, 22. “Is Ephraim my dear son?
Is he a pleasant child? For since I
spake against him, I do earnestly remember
him still; therefore my bowels
are troubled for him; I will surely
have mercy upon him, saith the Lord.”
Jer. 31:20. And lastly, this divine
goodness is most clearly expressed by
Isaiah, and represented as the very
character of God: “I, even I, am he
that blotteth out thy transgressions,
for my own sake, and will not remember
thy sins.” Isa. 43:25. Therefore
be thou in this respect also like
unto the merciful God. Forgive, I
say, and forget the trespasses of thy
neighbor, that so, in like manner,
Christ may also forgive thine offences
and transgressions. It is then that
the same mind is in thee which was
also in Christ. And in this order
alone thou shalt obtain fellowship with
him.

4. The third fruit is not to be envious and vengeful, but to be ready to forgive any offense. “Charity doesn’t envy.” Nothing pleases God more than forgiveness. “The Lord is kind and compassionate, patient, and rich in mercy. He doesn’t always accuse us or stay angry forever. He hasn’t dealt with us as our sins deserve or paid us back according to our wrongdoings.” Ps. 103:8-10. "If the evil person stops doing all the sins he has committed and follows all My rules and acts justly and rightly, he will definitely live; he will not die. None of the wrongs he has done will be held against him; because of the good he has done, he will live." Ezek. 18:21, 22. "Is Ephraim my beloved son? Is he a joyful child? Even though I have spoken out against him, I still remember him with deep affection; so my heart is troubled for him. I will definitely show him mercy, says the Lord." Jer. 31:20. And finally, this divine goodness is vividly expressed by Isaiah, showing the very nature of God: "I, even I, am the one who removes your wrongdoings for My own sake, and I will not remember your sins." Isa. 43:25. Therefore, be like the merciful God in this respect as well. Forgive, I say, and forget your neighbor's wrongs, so that Christ may also forgive your offenses and transgressions. It is then that the same mindset will be in you that was also in Christ. And only in this way will you have fellowship with Him.



5. The fourth fruit is candor. “Charity
vaunteth not itself.” A kind and
charitable man does not misjudge his
neighbor, vaunt it over him, rashly
censure him, or disingenuously deride
him before others. True love is
altogether averse to these unfair proceedings.
Whoever sincerely loves
his neighbor, shows his heart in his
countenance, and does all things ingenuously,
and without guile. A visible
example hereof Christ himself hath
left us, whose deportment was equal
both to friends and enemies, and who
from the bottom of his heart endeavored
most earnestly to promote the
salvation of mankind. Let this be an
example to thee, O man, and follow
in thy Master's footsteps, that so the
candor which was in Christ, may also
[pg 100]
shine forth in thy life and conduct.
As the Lord has most heartily espoused
our good and interest, so ought
we in like manner, to do the same
among ourselves also; if we wish to
partake of the nature of Christ, and
to be united to him, as living members
to their Head and Saviour.

5. The fourth fruit is honesty. “Charity doesn't boast about itself.” A kind and charitable person doesn’t misjudge their neighbor, show off, criticize unfairly, or mock them in front of others. True love completely rejects these unfair actions. Anyone who genuinely loves their neighbor shows it through their face and acts openly and sincerely, without deceit. A clear example of this is Christ himself, whose behavior was consistent toward both friends and foes, and who genuinely sought the salvation of humanity from the depths of his heart. Let this be an example for you, O man, and follow in your Master’s footsteps, so that the honesty that was in Christ may also [pg 100] shine through in your life and actions. Just as the Lord has wholeheartedly embraced our good and interests, we should do the same among ourselves if we wish to share in the nature of Christ and be united with him, as living members to their Head and Savior.



6. The fifth fruit is, not to be “puffed
up.” Charity is not of a haughty and
supercilious temper. It is not swelled
with high conceit on account of its
own deeds and performances. Behold
again thy Lord Jesus! When a woman,
in a great concourse of people,
lifted up her voice and said: “Blessed
is the womb that bare thee, and the
paps which thou hast sucked,” “Yea,”
replied he, “rather blessed are they
that hear the word of God and keep
it” (Luke 11:27, 28); humbly removing
from himself that praise which
was entirely due to him, and resigning
it to those that truly loved the Lord.
If thou also resolvest to do this, then
verily the humble Jesus lives in thee,
and thou livest in him; it being the
constant character of true charity, to
transfer the praises of men to another
whom it esteems more worthy of
them.

6. The 5th fruit is, not to be “puffed up.” Charity isn't about being arrogant or looking down on others. It doesn't swell with pride because of its own actions or achievements. Look at your Lord Jesus! When a woman in a large crowd shouted, "Blessed is the mother who gave birth to you, and the breasts that nursed you," he responded, "Yeah," “Blessed are those who hear the word of God and follow it.” (Luke 11:27, 28); humbly deflecting the praise that was rightfully his and giving it instead to those who genuinely loved the Lord. If you also decide to do this, then truly the humble Jesus lives in you, and you live in him; for it's the nature of true charity to pass on the praises of people to someone it sees as more deserving.



7. The sixth effect of charity is, “not
to behave itself unseemly.” A man endued
with love, is not easily soured
with discontent, or with any morose
humor. His conversation is easy,
obliging, and so concordant with all
the offices of love and humanity, that
the kindness residing within may even
be read in his countenance. Of this
sweetness of temper, the Lord Jesus
hath left us a most bright and holy
pattern. He did all with a spirit of
mildness; and when he conversed with
sinners, then pity and compassion visibly
appeared in his very mien and
aspect. This sweet temper of Christ
ought also to be transfused into our
souls, so that our life may prove a
transcript of this most blessed original.

7. The sixth effect of charity is, “not to act inappropriately.” A person filled with love is not easily affected by discontent or negativity. Their conversation is easygoing, friendly, and aligns perfectly with all acts of love and kindness, so much so that the warmth inside them can even be seen on their face. The Lord Jesus left us a shining and holy example of this sweetness of temperament. He conducted himself with a spirit of gentleness, and when he spoke with sinners, compassion and pity were clearly reflected in his demeanor. This gentle nature of Christ should also be infused into our souls, so that our lives can reflect this most blessed original.



8. The seventh fruit of true love is,
“not to seek her own.” A true Christian
has by love obtained such enlargement
and liberty of soul, as to serve his fellow-creatures
freely, without any view
to self-interest. Nothing is more pleasing
to him than to do good to all without
the least expectation of gain. This
pure and disinterested love originally
dwells in God Almighty. He gives all
things freely, without receiving any
profit at all. He commands us to fear
and worship him, for no other reason
than to make us proper objects of his
divine love and benignity. And, lo!
what a glorious pattern of disinterested
love Christ has set before us!
Matt. 20:28. As a tree, without respect
of persons, imparts its fruit to
all in the most ample and universal
manner; so has Christ, and God in
Christ, given himself unto us as the
greatest and most excellent Good. Go
now, O man! and practise the same
virtue; that so Christ, the ever-living
vine, may bud in thee, and that thou
mayest become a fruitful plantation
of the Lord. Isaiah 61:3.

8. The 7th fruit of true love is,  
"not to seek herself." A true Christian  
has through love gained such expansion  
and freedom of spirit that they serve others  
freely, without any thought of self-interest. Nothing pleases  
them more than to do good for everyone without  
the slightest expectation of reward. This  
pure and selfless love comes directly  
from God Almighty. He gives everything  
freely, without any gain for Himself. He calls us to fear  
and worship Him, not for any other reason  
than to make us suitable recipients of His  
divine love and kindness. And, behold!  
what a magnificent example of selfless  
love Christ has shown us!  
Matt. 20:28. Just as a tree offers  
its fruit to everyone generously and without discrimination; so has Christ, and God in  
Christ, given Himself to us as the  
greatest and most wonderful Gift. Now go, O man!  
and practice the same virtue, so that Christ, the ever-living  
vine, may grow within you, and you  
may become a fruitful planting  
of the Lord. Isaiah 61:3.



9. The eighth fruit of true love is,
“not to be easily provoked.” A man
that has tasted of true love, is not apt
to entertain any bitterness, much less
to vent it by cursing and railing words.
Contemplate again the life of Jesus,
who did not so much as open his mouth
against his enemies, nor pour forth
any bitter and vehement speeches, but
gave blessing and life to those that
hated him. Isaiah 11:3; 42:2. And
though he, indeed, denounced wrath
against Chorazin, Capernaum, and
Bethsaida, and uttered many woes
against the Pharisees (Luke 10:13;
[pg 101]
11:42); yet this did not proceed from
a bitter or revengeful temper; but was
no more than a serious and earnest
exhortation to true and unfeigned repentance,
that so the offenders might
at last be saved. Therefore, let us be
cautious, lest any root of bitterness
should at any time spring up in us,
and so hinder our charity, and thus
many be offended. Heb. 12:15.

9. The eighth fruit of true love is,  
“not easily provoked.” A person who has experienced true love doesn't hold onto bitterness, let alone express it through curses or harsh words. Consider again the life of Jesus, who didn't speak against his enemies or unleash bitter and angry comments; instead, he offered blessings and love to those who hated him. Isaiah 11:3; 42:2. Although he did express anger towards Chorazin, Capernaum, and Bethsaida and proclaimed many woes against the Pharisees (Luke 10:13;  
[pg 101]  
11:42), it wasn’t out of a bitter or vengeful spirit; it was simply a serious and heartfelt call for genuine and sincere repentance, so that the wrongdoers could ultimately be saved. Therefore, let’s be careful that no root of bitterness ever arises in us, as it might hinder our love and cause many to stumble. Heb. 12:15.



10. The ninth fruit of charity is, “to
think no evil.” This is also the property
of God Almighty, as he himself
testifies: “For I know the thoughts
that I think towards you, saith the
Lord, thoughts of peace, and not of
evil, to give you an expected end.
And ye shall seek me, and find me,
when ye shall search for me with all
your heart.” Jer. 29:11, 13. Whence
it follows that whosoever has thoughts
of peace towards his neighbor, has the
mind of Christ, and is animated and
influenced by his Spirit.

10. The 9th fruit of charity is, "think no evil." This is also a characteristic of God Almighty, as he himself states: “For I know the plans I have for you, says the Lord, plans for peace, not for harm, to give you a future filled with hope. You will seek me and find me when you search for me with all your heart.” Jer. 29:11, 13. Therefore, it follows that anyone who has thoughts of peace towards their neighbor has the mind of Christ and is guided and inspired by his Spirit.



11. The tenth fruit is, “Love rejoiceth
not in iniquity,” nor has it pleasure
in the injury or oppression of good
men, as Shimei had when David fled
before Absalom. 2 Sam. 16:5, 6. On
the contrary, true love imitates Christ
Jesus, who, with a tender compassion,
beholding with a mournful countenance,
the fall of Peter (Luke 22:61),
raised and reclaimed him, and thereby
fulfilled the words of the Psalmist:
“God raises them that are bowed
down.” Ps. 146:8. And how did he
deplore the evil which was hanging
over the men of Judea, and the destruction
of their temple and city!
Luke 19:41; 15:4. With what fervency,
with what a hearty desire, did
he bring his wandering sheep into the
right way; and with what a sweet
and gentle voice did he allure them
home! Let us imitate so great a master
of love; and if any one be overtaken
in a fault, let us bewail his case,
instruct him in the spirit of meekness,
and bear his burden, that so we may
fulfil the law of Christ. Gal. 6:2.
For he did first bear himself the burden
of our sins, that we, being made
his living members, might be formed
to the same temper by him, who is the
Head of the Church.

11. The 10th fruit is, “Love takes no pleasure in wrongdoing,” nor does it take pleasure in hurting or oppressing good people, like Shimei did when David fled from Absalom. 2 Sam. 16:5, 6. Instead, true love mirrors Christ Jesus, who, with deep compassion, looked at Peter with a sorrowful expression after his denial (Luke 22:61), and lifted him up and brought him back, fulfilling the words of the Psalmist: “God supports those who are hurting.” Ps. 146:8. And how he mourned for the disaster coming upon the people of Judea and the destruction of their temple and city! Luke 19:41; 15:4. With what passion, with what a genuine desire, he guided his wandering sheep back onto the right path; and with what a gentle and comforting voice he drew them home! Let us follow such a great master of love; and if anyone gets caught in a mistake, let us lament their situation, teach them with a spirit of gentleness, and help carry their burden so that we can fulfill Christ’s law. Gal. 6:2. For he first carried the burden of our sins so that we, becoming his living members, might be shaped into the same spirit by him, who is the Head of the Church.



12. The eleventh property of charity
is, that it “rejoiceth in the truth,” and
is exceedingly pleased with a Christian
order of things. Of this we have
an example in Christ Jesus, who, at
the return of the seventy disciples, rejoiced
in spirit and praised his Father
for the success which had attended
their function. Luke 10:21. Thus also
the angels in heaven rejoice (as Christ
himself teaches us), over the conversion
of a sinner. Luke 15:10. Whoever,
therefore, seriously lays to heart
the practice of so Christian a virtue,
manifests thereby an angelical temper
of mind: nay, it is a proof that the
very mind of Christ, yea, of God himself,
resides in that soul.

12. The 11th quality of charity is that it “celebrates the truth,” and is truly happy with a Christian way of life. We see an example of this in Christ Jesus, who, when the seventy disciples returned, rejoiced in spirit and praised his Father for the success of their mission. Luke 10:21. Similarly, the angels in heaven rejoice (as Christ himself teaches us) over the conversion of a sinner. Luke 15:10. Therefore, anyone who truly embraces the practice of such a Christian virtue shows an angelic state of mind: indeed, it proves that the very mind of Christ, and even God himself, dwells in that person.



13. The twelfth fruit of charity is, to
“bear all things,” in order to preserve
the bond of peace and of mutual friendship.
Love patiently bears the infirmities
of others, after the example of St.
Paul, who was made weak with the
weak, that he might profit the weak:
nay, he was made all things, if by any
means he might be an instrument to
save some. 1 Cor. 9:22. The same
heavenly love believeth all things, and
suspects no evil of its neighbor; hopeth
all things, praying and desiring that
peace and happiness may constantly
accompany our fellow-creatures. And,
lastly, true love endureth all things for
the sake of benefiting a neighbor; all
which our blessed Redeemer, by his
own example, has most feelingly taught
us. He bore all manner of reproaches
[pg 102]
and injuries for our sins; he underwent
most inhuman scourgings and buffetings,
with extreme poverty, that in
him, and by him, we might obtain
everlasting joy and honor.

13. The 12th aspect of charity is to
“endure everything,” in order to maintain
the bond of peace and friendship.
Love patiently endures the weaknesses
of others, following the example of St.
Paul, who became weak with the
weak, so he could help them:
he became all things, so that in any
way he might be a means to
save some. 1 Cor. 9:22. This same
heavenly love believes all things, and
suspects no evil of its neighbor; dreams
for all things, praying and wishing that
peace and happiness may always
accompany our fellow beings. And,
finally, true love endures everything for
the purpose of helping a neighbor; all
of which our blessed Redeemer has
deeply taught us through his own example. He endured all kinds of insults
[pg 102]
and injuries for our sins; he suffered
cruel beatings and hardships,
along with extreme poverty, so that in
him, and through him, we might receive
everlasting joy and honor.



14. The thirteenth fruit of love is,
“not to faint or be weary,” in doing
good. Herein it is like God, whose
mercy is from everlasting to everlasting
upon those that fear him. Ps.
103:17; Luke 1:50. God expects and
waits that he may be gracious unto
us. Isa. 30:18. In order that he might
have mercy on us, he rose up to spare
us, and he loves to be exalted in showing
mercy. His love is stronger than
death, which many waters are not
able to quench, and from which nothing
can ever separate us. Cant. 8:7.
He hath mercy on us with everlasting
mercies. And though he declares, on
a certain occasion, that he is “weary
with repenting” (Jer. 15:6); yet is
this confined to those only who wilfully
reject the tender of his mercy,
who despise his grace, and abuse his
goodness: and in no wise affects those
that heartily fear him. “The mountains
shall depart, and the hills be removed;
but my kindness shall not depart
from thee, neither shall the covenant
of my peace be removed, saith
the Lord that hath mercy on thee.”
Isa. 54:10. After this standard of divine
mercy, we ought also to regulate
the love we bear to our neighbor, so
that it may never fail or faint in acts
of humanity and kindness; no, not
even in those which we are bound to
bestow on our very enemies. As Christ
did, so ought we, from a compassionate
and never-failing love, to pray,
“Father, forgive them.” Luke 23:34.

14. The 13th fruit of love is,
"not to lose heart or get tired," in doing
good. This mirrors God, whose
mercy lasts from everlasting to everlasting
for those who fear him. Ps.
103:17; Luke 1:50. God expects and
waits to be gracious to us. Isa. 30:18. To show us mercy, He rises up to spare
us, and He loves to be honored in showing
mercy. His love is stronger than
death, which many waters cannot
quench, and nothing can ever separate us from it. Cant. 8:7.
He has mercy on us with everlasting
mercies. And even though He states, on
one occasion, that He is “tired of feeling sorry” (Jer. 15:6); this
applies only to those who willfully
reject His mercy,
despise His grace, and misuse His
goodness: and it does not affect those
who genuinely fear Him. "The mountains may disappear and the hills may be taken away; but my kindness will never leave you, and my covenant of peace will not be taken away," says the Lord who has mercy on you.
Isa. 54:10. Following this standard of divine
mercy, we should also shape
the love we have for our neighbor in a way
that it never fails or wanes in acts
of humanity and kindness; not even
towards those we are bound to treat with
kindness, including our enemies. As Christ
did, we should, from a compassionate
and unfailing love, pray,
"Dad, forgive them." Luke 23:34.



15. In a word, Love is the greatest,
the best, and the noblest of all virtues.
First, because God himself is love. 1
John 4:16. Secondly, because it is
the fulfilling and the summary or comprehension
of the whole law. Rom.
13:10. Thirdly, because it is eternal
and never-failing, so that it is not like
faith and hope, which vanish away
when that happiness appears which is
the end of faith. 1 Cor. 13:8. Fourthly,
because all good works and services
done to our neighbor without it, are
vain and of no account before God.
And lastly, because love gives us an
assurance here, that by faith in Christ
we shall inherit life eternal hereafter.
Hence it follows, that Christian love
must excel all other gifts and graces
whatsoever, and that our main concern
ought to centre in so divine a
virtue. Nothing, certainly, can be
greater than experimentally to know
that love of Christ which “passeth all
knowledge,” that we may be filled
with all the fulness of God, and the
fruits of love. Eph. 3:19.

15. In short, love is the greatest, the best, and the noblest of all virtues. First, because God himself is love. 1 John 4:16. Secondly, because it fulfills and summarizes the whole law. Rom. 13:10. Thirdly, because it is eternal and never-failing, unlike faith and hope, which disappear when that happiness arrives, the goal of faith. 1 Cor. 13:8. Fourthly, because all good works and services done for our neighbor without love are useless and worthless before God. Lastly, because love assures us here that through faith in Christ we will inherit eternal life later. Therefore, it follows that Christian love must surpass all other gifts and graces, and our main focus should be on such a divine virtue. Nothing can be greater than truly knowing the love of Christ, which "exceeds all understanding," so that we may be filled with all the fullness of God and the fruits of love. Eph. 3:19.



[pg 103]





 Chapter 31.


 Pride and self-love corrupt and ruin even the greatest and most noble gifts.



Even if I speak in the languages of people and angels, but don't have love, I am just like a noisy bell or a clanging cymbal, etc.—1Cor.13:1, etc.




Lest any should wonder why St.
Paul sets forth the virtue of
charity with so many high and eminent
praises; we are to consider that
God is love; and that, consequently,
the same praise belongs to both: nor
can there be a greater virtue in God
or man, than love.

  
If anyone is curious about why St. Paul describes the virtue of charity with so many commendations, we should remember that God is love; therefore, the same praise applies to both. There can't be a greater virtue in God or in humans than love.



2. But our love is twofold: the one
true, living, sincere, and undefiled;
the other false, polluted, hypocritical,
and selfish. The former of these St.
Paul has most amply described, and
exhibited all the fruits and properties
that attend it, of which we have already
spoken. The latter kind, which
is false and polluted, may sometimes
seem, indeed, to promote the glory of
God, and the profit of mankind; yet
inwardly, and in the heart, it seeks
nothing either in word or deed, but
private honor and interest only. Now
whatever flows from this fountain of
false love, proceeds not from God, but
from the devil; for it is a poison infecting
the very best of works, and
the most excellent gifts conferred on
man.

2. But our love has two sides: one is true, alive, genuine, and pure; the other is false, tainted, hypocritical, and selfish. St. Paul has thoroughly described the former and shown all the fruits and qualities that come with it, which we have already discussed. The latter type, which is false and tainted, may sometimes appear to promote the glory of God and benefit humanity; however, inwardly, in the heart, it desires nothing but personal honor and interest in both word and action. Everything that comes from this source of false love does not come from God, but from the devil; for it is a poison that corrupts even the best works and the most outstanding gifts given to humanity.




3. As a flower, that in sight, taste,
and smell, is sweet and beautiful, is rejected
with disgust, if it contain secret
venom, because it is hurtful to man;
so, though a man be adorned with the
most exquisite parts, and the very gifts
of angels themselves, if he be void of
charity, and full of avarice, pride, self-love,
and self-honor, then all those gifts
not only prove of no value, but become
pernicious to him that possesses
them. For whatever is really good,
always proceeds from God himself, so
as to begin and end in him. Whatever
deviates from this beginning and end,
can never be really good, nor acceptable
to the Lord. That which this good
God works in thy heart, is truly good,
and only good: but it is quite otherwise
if self-love, self-honor, and self-interest,
bear the sway in thy soul,
and influence the actions of thy life.
All that springs from so depraved a
principle, must be of the same nature
with the principle whence it flows,
corrupt and defiled, since it does not
proceed from God as from its original
cause and moving principle; God alone
is good. Matt. 19:17.

  
3. Just like a flower that appears sweet and beautiful in sight, taste, and smell can be rejected with disgust if it harbors hidden poison because it's harmful to people; in the same way, even if someone is decorated with the most exquisite traits and the gifts of angels themselves, if they lack compassion and are filled with greed, pride, self-love, and self-importance, then all those gifts not only become worthless but can also be harmful to the person who possesses them. Because anything that is truly good comes from God Himself, starting and ending with Him. Anything that strays from this beginning and end can never be genuinely good or accepted by the Lord. What this good God brings into your heart is truly good and only good; however, it’s a different story if self-love, self-importance, and self-interest dominate your soul and influence your actions. Everything that comes from such a twisted principle must share the same corrupt nature as that principle, since it doesn’t originate from God as its source and guiding force; God alone is good. Matt. 19:17.




4. It is said that it was the wish of
a certain saint of old, that he might
be of no other use to God, than his
own right hand was to himself; an instrument,
ready to give and to receive
what was fit, and this in the manner
directed by the soul; arrogating neither
honor nor profit to itself. And,
indeed, it is right that we all should
be of the same temper. For as all
things come freely from God to us, so
we should return all things freely to
our neighbor, from a principle of pure
love, and in true singleness of heart,
without any desire of glory or self-interest.
For as God alone is the author
of all that is good; so it is but just
that all honor and glory should be
given to him alone. Man is but an instrument,
[pg 104]
made fit to receive and to
deliver what God bestows upon him.

  
4. It's said that a certain saint in the past wished to be no more useful to God than his own right hand was to him; an tool, ready to give and receive what was appropriate, guided by the soul, taking neither honor nor profit for itself. And, indeed, we should all have the same mindset. As all things come to us freely from God, we should return all things freely to our neighbor, out of pure love and with true sincerity, without any desire for glory or personal gain. Just as God alone is the source of all that is good, it is only right that all honor and glory be given to Him alone. Mankind is merely an instrument,  
[pg 104]  
fitted to receive and deliver what God grants to him.




5. Now if a man be without this
sincere and pure love, he is, notwithstanding
all his gifts and endowments,
a mere nothing, and of no account in
the sight of God. Though he speak
with the tongues of angels; though he
prophesy, and know all mysteries, and
have such faith as even to remove
mountains; and though he should
moreover bestow all that he has
among the poor, and give his body
to be burned; all this will avail him
nothing at last, and stand him in no
stead when he is to have his trial. 1
Cor. 13:1-3.

  
5. If a person lacks this genuine and pure love, then despite all their talents and abilities, they are ultimately worthless and insignificant in God's eyes. Even if they speak in the languages of angels, prophesy, understand all mysteries, and have faith strong enough to move mountains; and if they give everything they have to the poor, and even sacrifice their body to be burned, none of this will ultimately benefit them or help them when they face judgment. 1 Cor. 13:1-3.




6. The reason is plain. Self-love,
self-honor, and self-interest, are of the
devil, who thereby procured his own
downfall from heaven. For after God
had created Lucifer a most glorious
angel, and adorned him with the most
excellent gifts of wisdom, light, and
glory, he began to pride himself in his
gifts, and to love, honor, and exalt
himself. This self-complacency proved
the very first step to his ruin. He
turned his love from God to himself,
and was deservedly driven from his
principality, together with all such as
adhered to him, and whom he had infected
with the same pride and self-love.
Not contented with his estate
or principality, he aspired too high,
and lost all which the Creator had conferred
upon him, according to St.
Jude: “The angels kept not their first
estate.” Jude 6. See also Col. 2:15.

  
6. The reason is obvious. Self-love, self-respect, and self-interest come from the devil, who brought about his own fall from heaven. After God created Lucifer as a magnificent angel and blessed him with incredible gifts of wisdom, light, and glory, he started to take pride in those gifts and began to love, honor, and elevate himself. This self-satisfaction was the first step towards his downfall. He shifted his love from God to himself, and as a result, he was rightfully cast out of his position, along with all who followed him and were tainted by the same pride and self-love. Not satisfied with what he had or his position, he aimed too high and lost everything the Creator had given him, as stated in St. Jude: "The angels did not maintain their original position." Jude 6. See also Col. 2:15.




7. By the same sin which had effected
his own ruin, Satan attempted
the ruin of man, namely, by diverting
him from the love of God to the love
of himself. Hereby self-love and self-honor
began to act in man, and influenced
him to seek equality with God
himself. Hence he was cast out of
Paradise, as Lucifer had been before
cast out of heaven, leaving to us all
the heritage of pride and self-love.
And this is the fall of Adam, which
all men in themselves repeat; and
which is transmitted through flesh and
blood, from one generation to another.

  
7. With the same sin that caused his own downfall, Satan tried to bring about man's destruction by leading him away from the love of God and towards self-love. This was the beginning of self-love and self-importance in humanity, pushing him to seek equality with God. As a result, he was expelled from Paradise, just like Lucifer was expelled from heaven, leaving us with the legacy of pride and self-love. This represents the fall of Adam, which all people experience within themselves; it’s passed down through flesh and blood from one generation to the next.




8. The remedy by which a thorough
cure may be wrought in fallen man, is
wholly to be sought in the precious
merit of Christ apprehended by faith.
By this we are renewed in Christ, and
the flesh is crucified, with its sinful
desires. Then we love ourselves no
more, but on the contrary, even hate
ourselves. Luke 14:26. We do not
honor or extol, but deny and mortify
ourselves. We no more seek our own
glory and interest; but, denying all
we have, we withdraw our pleasure
and trust from everything whatsoever
it be (Luke 14:33), and manfully fight
with our own flesh and blood. Whosoever
refuses to comply with these
terms, can in no case be a disciple of
Christ; since this is the only means
by which the natural degeneracy of
our heart is to be subdued, and a sound
conversion is to be effected.

  
8. The way to fully restore fallen humanity is to seek it entirely in the precious value of Christ, which we grasp through faith. Through this, we are renewed in Christ, and our sinful nature is put to death along with its desires. We no longer love ourselves; instead, we even dislike ourselves. (Luke 14:26). We don’t seek to honor or uplift ourselves, but rather deny and put ourselves to death. We no longer pursue our own glory or interests; by denying everything we have, we withdraw our pleasure and trust from anything at all (Luke 14:33) and courageously battle against our own desires. Anyone who refuses to accept these conditions cannot truly be a disciple of Christ, as this is the only way to conquer the natural corruptness of our hearts and achieve genuine transformation.




9. Since it was utterly impossible
that man, by his own natural strength,
should restore himself (for of himself,
he can do nothing but love himself,
boast of himself, and seek his own ends
and interest; or, to sum up all in a
word, commit sin); God, in his infinite
mercy, was moved to commiserate
man's fallen condition, and to make
the very beginning of the work of
man's restoration. In order to this,
the Son of God took the form of a man
upon him, thereby to renew our nature,
that, being regenerated by him, in him,
and from him, we might become new
creatures. For as in Adam we are
dead both bodily and spiritually, so
we ought to rise again in Christ, and
[pg 105]
be renewed both in spirit and body.
1 Cor. 15:22. And as by a carnal
descent from Adam, sin, self-love and
pride cleave to our nature; so in
Christ, by a spiritual birth, we must be
justified, and inherit by faith his righteousness.
And, as by our carnal birth,
we draw our sin from Adam, especially
self-love, pride, and ambition; so from
Christ, by faith, and by the Holy
Ghost, our nature is to be renewed,
cleansed, and sanctified. All self-love,
pride, and ambition, are to die in us, in
order that we may attain a new heart
and a new spirit from Christ, even as
we received our sinful flesh from Adam.
And with reference to this new birth
in us, Christ is called the everlasting
Father. Isaiah 9:6.

  
9. Since it was completely impossible for a person, using their own natural abilities, to restore themselves (because by themselves, they can only love themselves, brag about themselves, and pursue their own goals and interests; or, to sum it up, do something wrong); God, in his infinite mercy, felt compassion for humanity's fallen state and initiated the work of restoring humanity. To do this, the Son of God took human form to renew our nature, so that, being reborn by him, in him, and from him, we could become new beings. Just as we are spiritually and physically dead in Adam, we should rise again in Christ and [pg 105] be renewed in both spirit and body. 1 Cor. 15:22. And as through a sexual connection to Adam, sin, self-love, and pride cling to our nature; so in Christ, through a spiritual rebirth, we must be justified and receive his righteousness by faith. Just as we inherit our sin from Adam through our physical birth, especially self-love, pride, and ambition; so from Christ, through faith and the Holy Spirit, our nature can be renewed, cleansed, and made holy. All self-love, pride, and ambition must die within us so that we can receive a new heart and a new spirit from Christ, just as we derived our sinful flesh from Adam. In relation to this new birth within us, Christ is referred to as the eternal Father. Isaiah 9:6.




10. Hence it follows, that all the
works of a Christian, together with his
gifts and talents, ought to proceed
purely from the new birth, if ever they
be acceptable to God; and that they
ought to spring from faith, from Christ,
and from the Holy Ghost. Wherever
this principle is wanting, there the
most excellent parts, and even miracles
themselves, are of no account at all
before God. So with respect to our
neighbor, all things ought to be done
in Christian charity (1 Cor. 16:14),
without any view to private gain, or
honor; as a pattern of which God has
set his Son before us (John 13:15),
in whom there was no spot of self-love
or arrogance; no desire of profit or
praise; nay, in whom nothing resided
but pure and undefiled love and humility.
He is inwardly to live in our
hearts by faith, and outwardly to be
expressed in our whole life and conduct.
It is then, that all our works,
words, and knowledge, wholly proceed
from Christ, as from their original
source. Without this divine principle
settled within the mind, all our gifts
and works, be they ever so high and
angelical, are insignificant, and of no
worth. For wherever self-love sways
the soul, there must be a hatred of
God; where pride rules, it engenders a
contempt of God; and how can works
springing from so vitiated a principle,
ever be acceptable to the Lord?

  
10. Therefore, it follows that all the actions of a Christian, along with their gifts and talents, should come purely from being born again if they are to be pleasing to God. They should originate from faith, from Christ, and from the Holy Spirit. Wherever this principle is absent, even the most remarkable deeds and miracles hold no value before God. Regarding our neighbors, everything should be done in Christian love (1 Cor. 16:14), without any intention of personal gain or recognition; as an example of this, God has presented His Son to us (John 13:15), in whom there was no trace of self-love or arrogance; no desire for profit or praise; rather, in Him resided only pure and untainted love and humility. He is inside to live in our hearts through faith and outside to be reflected in our entire life and behavior. It is then that all our actions, words, and knowledge genuinely come from Christ as their original source. Without this divine principle firmly established in our minds, all our gifts and works, no matter how lofty or angelic they may be, are meaningless and worthless. For where self-love dominates the soul, there must be a disdain for God; where pride reigns, it breeds contempt for God; and how could works arising from such a corrupted principle ever be acceptable to the Lord?



11. Let us, therefore, most fervently
beseech the Lord, to give us true faith
and sincere love; a love not defiled
with any desire of vain honor, profit,
and glory. Whenever this divine temper
is obtained and established in the
heart, it is followed with this happy
effect, that thereby not only great and
illustrious endowments and works are
made acceptable to God, but also the
least and meanest of all, even the gift
of a cup of cold water. Matt. 10:42.
For a small work proceeding from sincere
love and humility, is far more excellent
than all the splendid works
that are raised on no other foundation
than pride and self-love.

11. Let us, therefore, earnestly ask the Lord to grant us true faith and genuine love; a love that isn't tainted by a desire for empty honor, profit, or glory. When this divine attitude is acquired and established in the heart, it leads to the wonderful result that not only are great and remarkable gifts and actions pleasing to God, but also the smallest and humblest ones, like the gift of a cup of cold water. Matt. 10:42. A small act done out of sincere love and humility is far more valuable than all the impressive works that are built on nothing but pride and self-love.



[pg 106]





 Chapter 32.


 Great gifts don't show that a man is a Christian; it's faith that works through love.



The kingdom of God isn’t just about words; it’s about power.—1Cor.4:20 PM.




St. Paul, intending to describe a
Christian in a few words, says:
“The end of the commandment is
charity out of a pure heart, and of a
good conscience, and of faith unfeigned.”
1 Tim. 1:5. As if he had said:
To be a Christian, and to render ourselves
acceptable in the sight of God,
requires nothing hard and lofty; no
worldly wisdom, no human learning,
no great parts, no gift of prophesying,
no eloquence, no knowledge of
tongues, no miracles: but only that a
man have faith in Christ; that he do
all things in love, and with a mind
wholly resigned to God; and that he
suffer himself to be led and governed
by the good Spirit of God.

  
St. Paul, wanting to sum up what it means to be a Christian in just a few words, says:  
"The purpose of the commandment is love that comes from a pure heart, a good conscience, and sincere faith."  
1 Tim. 1:5. It’s like he’s saying: To be a Christian and to be acceptable to God doesn’t require anything complicated or lofty; no worldly wisdom, no human education, no exceptional abilities, no gift of prophecy, no eloquence, no knowledge of languages, no miracles—but simply that a person has faith in Christ; that they do everything in love and have their mind completely devoted to God; and that they allow themselves to be guided and led by the good Spirit of God.



2. We should not, therefore, regard
how many languages a man speaks, or
how eloquent he is in his delivery;
but how he shows forth his faith by
love, and by the mortification of the
flesh. “For they that are Christ's have
crucified the flesh with the affections
and lusts” (Gal. 5:24): under which
are included self-esteem, self-love, covetousness,
vain-boasting, ambition, self-interest,
and all else that is carnal. To
which purpose also St. Paul says, that
“the kingdom of God is not in word,”
or in great gifts and endowments,
“but in power” (1 Cor. 4:20); that is,
in a living exercise of Christian virtues,
of faith, love, meekness, patience,
and humility.

2. Therefore, we shouldn't focus on how many languages someone speaks or how well they communicate; instead, we should look at how they express their faith through love and by controlling their desires. "People who belong to Christ have put to death their old ways along with their passions and desires." (Gal. 5:24): this includes self-esteem, self-love, greed, boastfulness, ambition, self-interest, and everything else that's worldly. For this reason, St. Paul also says that "the kingdom of God isn't just about words," or in great abilities and talents, “but in control” (1 Cor. 4:20); that is, in the active practice of Christian virtues like faith, love, kindness, patience, and humility.



3. Therefore, no man is in favor with
God, or is saved, because he is endued
with brighter gifts than others; but
because he is found in Christ Jesus by
faith, and lives in him as a new creature.
2 Cor. 5:17. Great gifts do not
make us happy. If a man had attained
to gifts so extraordinary and
marvellous as never any possessed
before, yet would he be certainly cast
away, unless he lived at the same
time in the exercise of daily repentance
in Christ, in a ready abnegation
of the world, and in a denial of himself,
and of all his selfish desires. Nay,
if he did not hate and forsake himself,
so as to place his whole confidence
in God alone, and to cleave to
his grace, as an infant to the breast
of the mother, he would be forever
banished from the presence of God,
notwithstanding all his gifts and all
his endowments.

3. So, no one is accepted by God or saved simply because they have greater abilities than others; instead, it's because they are in Christ Jesus through faith and live in Him as a new creation. 2 Cor. 5:17. Amazing talents don’t guarantee happiness. Even if someone had extraordinary gifts that no one else had ever possessed, they would still be lost unless they were actively practicing daily repentance in Christ, willingly letting go of worldly things, and denying themselves and all their selfish desires. In fact, if they didn’t truly hate and abandon their old self, placing all their trust in God alone and holding onto His grace like a baby clings to its mother’s breast, they would be forever separated from God, no matter how many gifts or abilities they had.




4. It is certain that gifts and parts
are not bestowed upon us in order to
make us great here, and happy hereafter;
but they are wholly dispensed
for the edification of the Church.
When the seventy disciples, at their
return, said with joy, “Lord, even the
devils are subject unto us through
thy name” (Luke 10:17, 20); our
Lord replied: “In this rejoice not (for
neither miracles nor gifts shall save
you), but rejoice rather because your
names are written in heaven.” By
faith Moses was saved, not by his
miracles. Aaron's eloquence did not
the more endear him to God. And
Miriam, the sister of Moses, who was
[pg 107]
endued with the gift of prophecy, and
by whom the Spirit of the Lord spoke,
was struck with the leprosy. Numb.
12:10.


4. It's clear that gifts and abilities aren't given to us so we can become great here and happy later; instead, they are entirely meant for the benefit of the Church. When the seventy disciples returned, filled with joy, and said, "Lord, even the demons obey us when we use your name." (Luke 10:17, 20); our Lord responded: “Don't celebrate this (because neither miracles nor gifts will save you), but instead be glad that your names are written in heaven.” Moses was saved through faith, not through his miracles. Aaron's ability to speak didn't make him more beloved by God. And Miriam, Moses' sister, who had the gift of prophecy and through whom the Spirit of the Lord spoke, was struck with leprosy. Num. 12:10.



5. The apostles themselves did not
enter into the kingdom of heaven because
of the miracles which they performed,
nor on account of the gift of
tongues conferred upon them, but because
they believed in Christ, the Saviour
of the world. Those of the first
rank, and those of the meanest condition,
must tread in the same way of
faith and humility, of repentance and
mortification, and become new creatures
in Christ through faith and love;
in whom Christ also may live again
by this faith. Whoever neglects this
order, cannot expect to be accounted
one of the family of Christ.

5. The apostles themselves didn't get into the kingdom of heaven because of the miracles they performed or the gift of tongues they received, but because they believed in Christ, the Savior of the world. Both those of high status and those of the lowest means must follow the same path of faith and humility, of repentance and self-denial, and become new creations in Christ through faith and love; in whom Christ may also live again through this faith. Anyone who ignores this path can't expect to be considered part of the family of Christ.




6. Christian love is that new vital
principle by which a man is actuated
to do good. This is attended with the
life of Christ, and the powerful indwelling
of the divine Spirit. To this
purpose the apostle desires, that we
may be filled with all the fulness of
God (Eph. 3:19): and St. John tells
us, that “God is love, and that he who
dwelleth in love, dwelleth in God, and
God in him.” 1 John 4:16. Whoever,
therefore, feels the love of God shed
abroad in his heart, feels no less than
God himself there. However, in order
that we might not deceive ourselves
with a false and hypocritical, instead
of a true and divine love, the apostle
has drawn up the character thereof,
and represented it as a tree adorned
with numerous branches: “Love,”
says he, “is patient, kind,” etc. 1 Cor.
13. All which are the essential properties
of Christians, and consequently
the life of the new man.

  
6. Christian love is the new essential principle that motivates a person to do good. This comes with the life of Christ and the powerful presence of the Holy Spirit. To this end, the apostle wishes for us to be filled with all the fullness of God (Eph. 3:19); and St. John tells us that “God is love, and anyone who loves lives in God, and God lives in them.” 1 John 4:16. Therefore, anyone who feels God's love poured into their heart feels God Himself within. However, to ensure we don't fool ourselves with a false and hypocritical version of love instead of a true and divine love, the apostle has outlined its characteristics, comparing it to a tree with many branches: "Love," he says, “is patient and kind,” etc. 1 Cor. 13. All of these are essential qualities of Christians and, therefore, represent the life of the new person.




7. To sum up all in a few words,
God the Father is love, God the Son
is love, God the Holy Ghost is love.
The whole spiritual body of Christ,
which is the Church, is also knit together
by the bond of love; so that
there is but one God, one Christ, one
Spirit, one baptism, one faith (Eph.
4:5, 6); and lastly, eternal life itself
shall be nothing else but eternal love.

  
7. In short,  
God the Father is love, God the Son  
is love, and God the Holy Spirit is love.  
The entire spiritual body of Christ,  
which is the Church, is also connected  
by the bond of love; so there is only one God, one Christ, one Spirit, one baptism, one faith (Eph.  
4:5, 6); and ultimately, eternal life is simply eternal love.



8. Whoever, therefore, does not live
in love, is certainly a dead member of
the body of Christ. As a dead member
is not supported by that natural
heat which nourishes the body and
every living member thereof, nor is
sustained with proper food for its daily
growth and increase; so a man who
does not live in Christian love is destitute
of spiritual life, and is dead to
God and to Christ. He is without
faith, a withered, lifeless branch; he
has no part in God, in Christ, and the
Holy Ghost, in the holy Christian
Church, and in life eternal; and will
be excluded from the presence of that
God, who has declared himself to be
Love.

8. Therefore, anyone who doesn't live in love is definitely a dead part of the body of Christ. Just like a dead limb isn’t supported by the vital warmth that sustains the body and all its living members, a person who doesn't live in Christian love lacks spiritual life and is dead to God and Christ. They are without faith, like a withered, lifeless branch; they have no connection to God, Christ, the Holy Spirit, the holy Christian Church, or eternal life; and will be excluded from the presence of that God, who has declared Himself to be Love.



[pg 108]





 Chapter 33.


 God doesn't show favoritism towards anyone's actions; He evaluates deeds based on the intentions of the heart.



Every person thinks their own way is right, but the Lord examines the hearts..—Prov.21:2.




When the prophet Samuel, by the
commandment of God, went to
anoint David king, he entered the
house of Jesse, and offered to anoint
his first-born: but the Lord said to
him: “Look not on his countenance,
or on the height of his stature; because
I have refused him. For the Lord
seeth not as man seeth; for man looketh
on the outward appearance, but
the Lord looketh on the heart.” 1 Sam.
16:7.

  
When the prophet Samuel, following God's command, went to anoint David as king, he entered Jesse's house and offered to anoint his oldest son. But the Lord said to him: “Don’t pay attention to his looks or his height, because I have rejected him. The Lord doesn’t see things the way people do; people focus on the outside, but the Lord looks at the heart.” 1 Sam. 16:7.



2. By this example God declares, on
the one hand, that he has no regard
to any man's person, be he ever so
great and eminent, when his heart is
destitute of piety, love, faith, and humility;
and on the other, that he esteems
persons and works according to
the inward spirit and intention of the
mind, and thence allows or disallows
them, according to Prov. 21:2. Moreover,
all gifts and endowments, how
considerable soever they be, and how
admirable, great, and glorious they
may appear in the eyes of men, in nowise
please the Lord, unless they be
accompanied with a pure heart, a heart
that has a steady respect to the honor
of God and the profit and edification
of our neighbor; and which, at the
same time, is freed from pride and
arrogance, from self-love, and self-interest,
and any of those sinister views
which are apt to mingle with the works
of a Christian.

2. Through this example, God shows, on one side, that He doesn’t care about anyone’s status, no matter how important they are, when their heart lacks piety, love, faith, and humility; and on the other, that He values people and their actions based on their true intentions and mindset, and thus accepts or rejects them, according to Prov. 21:2. Furthermore, all gifts and talents, no matter how impressive they might seem to others, do not please the Lord unless they come from a pure heart—one that genuinely seeks to honor God and benefit our neighbors. This heart must also be free from pride, arrogance, self-love, self-interest, and any selfish motives that might corrupt a Christian's good works.



3. Consider the example of Lucifer,
the fairest and most glorious angel
which heaven contained. No sooner
did he stain the gifts of God with self-love
and self-honor (not considering
that he was bound to advance thereby
the glory of God, who had conferred
them upon him), than he was transformed
into a devil, and, being cast
down from heaven, was shut out from
the glorious presence of God.

3. Think about Lucifer, the most beautiful and glorious angel in heaven. As soon as he tainted God's gifts with pride and self-importance (not realizing that he was meant to promote God's glory, which had been given to him), he was turned into a devil and, expelled from heaven, was cut off from God's magnificent presence.




4. If ever, therefore, our works shall
be acceptable to God, they ought to
proceed from pure faith towards God,
and sincere love to our neighbor, being
cleared from the spots of self-love, self-honor,
and self-interest, as much as
possibly can be in this state of infirmity.
To this end St. Paul says,
“Though I speak with the tongues
of men and of angels, and have not
charity, I am become as sounding
brass or a tinkling cymbal” (1 Cor.
13:1): that is, I am altogether vain
and unprofitable. In truth, God regards
not fluency of speech, but an
humble heart; not arts, learning, wit,
or ability, but he weighs the spirit of
a man, whether it be bent upon promoting
its own honor and interest, or
the glory of God and the profit of men.
Nor does God regard a faith by which
mountains might be removed, and the
eyes of the beholders be attracted
from all sides, if a man seek thereby
his own honor and glory. But the
Lord looks with the greater affection
upon him who “is poor, and of a contrite
spirit, and trembles at his word.”
Isaiah 66:2. In short, if a man distribute
[pg 109]
all that he has to the poor, or
give up his body to be burned, it will
be all to no purpose, if the act be sullied
with self-honor and self-complacency.
It is the heart only and the inward
intention of the mind, which the
Lord regards. This fully appears from
many instances recorded in Scripture.

  
4. If our actions are ever to be acceptable to God, they should come from genuine faith in Him and true love for our neighbors, free from selfish motives and the desire for personal recognition or gain, as much as possible given our human weaknesses. St. Paul points this out when he says, "Even if I speak all the languages of people and of angels, but don't have love, I'm just a noisy gong or a clanging cymbal." (1 Cor. 13:1): meaning, I am completely empty and useless. In reality, God doesn’t care about how eloquently we speak, but values a humble heart; He does not judge by talent, education, intelligence, or skill, but assesses the spirit of a person, whether it is aimed at self-promotion or at glorifying God and benefiting others. God is not impressed by a faith that can move mountains, or attract attention from every direction, if someone seeks their own fame and glory through it. But the Lord shows greater love to those who "are poor in spirit, humble, and fear his word." Isaiah 66:2. In short, if a person gives everything they have to the poor or sacrifices themselves completely but does so out of pride or self-satisfaction, it means nothing. It is only the heart and the true intention behind our actions that matter to the Lord. This is clearly demonstrated in many examples recorded in Scripture.  
[pg 109]  




5. Both David and Saul attended the
service of God, but with a different effect.
1 Sam. 15:9; 2 Sam. 24:25. David,
Manasseh (2 Chron. 33:13), Nebuchadnezzar,
and Peter, after repentance,
obtained mercy; Saul, Pharaoh,
and Judas, on the contrary, fell short of
it, on account of the different principle
which swayed their minds. Pharaoh
(Exod. 9:27) and Saul (1 Sam. 15:24),
no less than Manasseh, used the
same prayer, “Lord, I have sinned!”
but they received different rewards.
The prayer of Hezekiah, Joshua, and
Gideon (Isa. 38:7; Josh. 10:12; Judg.
6:37), by which they required a sign
from heaven, is approved and praised;
the Pharisees doing the same are rejected
and reproved. Matt. 12:38;
16:4. The Publican and the Pharisee
prayed both in the temple; but both
are not approved. Luke 18:14. The
Ninevites fasted (Jonah 3:5, 10); the
Jews and Pharisees did the same
(Matt. 6:16): but the former were received,
and the latter rejected. “Wherefore
(say they) have we fasted, and
thou seest not?” Isa. 58:3. The poor
widow, who cast into the treasury but
two mites, is praised by Christ; whereas,
he that gave more is not. Luke
21:3. Herod and Zaccheus both rejoice
at the sight of Christ; but they
had most different rewards. Luke 19:6;
23:8.

5. Both David and Saul attended the worship service, but with different outcomes. 1 Sam. 15:9; 2 Sam. 24:25. David, Manasseh (2 Chron. 33:13), Nebuchadnezzar, and Peter, after they repented, found mercy; in contrast, Saul, Pharaoh, and Judas failed to receive it, due to the differing principles that influenced their thoughts. Pharaoh (Exod. 9:27) and Saul (1 Sam. 15:24), just like Manasseh, used the same plea, "God, I've sinned!" but they received different outcomes. The prayers of Hezekiah, Joshua, and Gideon (Isa. 38:7; Josh. 10:12; Judg. 6:37), which asked for a sign from heaven, were approved and praised; however, the Pharisees who did the same were rejected and scolded. Matt. 12:38; 16:4. The Publican and the Pharisee both prayed in the temple, but neither received approval. Luke 18:14. The people of Nineveh fasted (Jonah 3:5, 10); the Jews and Pharisees did the same (Matt. 6:16): but the former were accepted, while the latter were turned away. "Why are we fasting if you don't notice?" Isa. 58:3. The poor widow who contributed just two small coins to the treasury was commended by Christ, whereas the one who donated more was not. Luke 21:3. Herod and Zaccheus both rejoiced at seeing Christ, but they received very different results. Luke 19:6; 23:8.



6. All this proceeds from no other
cause than the heart, and that moving
principle by which it is swayed, and
which God chiefly regards. He accepts
those works only which flow from unfeigned
faith, sincere love, and true
humility; for whatever our gifts or
works may be, if pride, self-love, and
the contagion of filthy lucre, infect
them, they are at once rejected by the
Lord.

6. All of this comes from nothing other than the heart and the driving force that influences it, which God cares about the most. He only accepts the deeds that come from genuine faith, sincere love, and true humility; because no matter what our abilities or actions are, if they are tainted by pride, self-interest, and the desire for money, they are immediately rejected by the Lord.








 Chapter 34.


 Demonstrating that God alone, without any human assistance, is the source of our salvation, and that we must fully submit to His grace; also, that Christ's merit is not credited to those who remain unrepentant.



But it is from Him that you are in Christ Jesus, who has been made to us by God wisdom, righteousness, sanctification, and redemption.—1Cor.1:30 PM.




In this impressive sentence, St. Paul
teaches us that all things necessary
for our salvation are merited by Christ
Jesus our Lord. 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 an abomination before
God, he was made our sanctification;
and when we were in a state of damnation,
he became our redemption.


In this powerful sentence, St. Paul teaches us that everything we need for our salvation is earned by Christ Jesus our Lord. When we didn’t understand how to live, he became our wisdom; when we were sinners, he became our justice; when we were detestable to God, he became our holiness; and when we were doomed, he became our redemption.




2. It is therefore most certain, that
[pg 110]
man does not contribute so much as
one jot to his salvation. Sin, indeed,
man could commit of himself, but he
was not able to justify himself again;
he could lose, but not recover himself;
kill, but not restore to life; he could
submit himself to the devil, but could
not shake off his spiritual fetters. As
a dead body cannot quicken itself
again, so men “being dead in sins”
(Eph. 2:1, 5), as the Apostle declares,
cannot raise themselves again to life.

  
2. It is therefore very clear that  
[pg 110]  
a person does not contribute even a little to their salvation. Sin, indeed, a person can commit on their own, but they cannot justify themselves again; they can lose themselves, but they cannot recover; they can kill, but they cannot bring back to life; they can give in to the devil, but they cannot free themselves from their spiritual chains. Just as a dead body cannot bring itself back to life, so people “dead in sins” (Eph. 2:1, 5), as the Apostle states, cannot raise themselves back to life.



3. We did not contribute anything
towards our creation, neither do we
perform anything towards our redemption,
regeneration, and sanctification,
which are far greater transactions than
the creation itself.

3. We didn’t contribute anything to our creation, and we don’t do anything for our redemption, regeneration, and sanctification, which are much bigger events than creation itself.




4. Hence it was necessary, that the
Son of God should take human nature
upon him, to recover all that was lost
in Adam, and to revive those that were
dead in sins and trespasses.

  
4. That's why it was essential for the Son of God to take on human nature, to reclaim everything that was lost in Adam, and to restore those who were dead in their sins and wrongdoings.



5. That this may be the better understood,
we ought to represent to
ourselves the traveller in the Gospel,
who, falling among thieves, was cruelly
wounded and bruised by them, and at
last utterly disabled from helping himself
again. Luke 10:30. Him, therefore,
the good Samaritan receives into
his arms, binds up his wounds, sets
him on his beast, takes him to an inn,
and omits nothing that a faithful physician
could administer to a sick and
wounded person. And as the traveller
showed himself obedient to his physician,
and strictly followed the directions
prescribed by him; so we ought
to act if we desire to be healed of our
disease. We ought to suffer the healing
hand of the Lord, and not to resist,
when he attempts the cleansing of our
wounds; and when, after having
poured in wine and oil, he binds them
up. To obtain the blessed effect of
these spiritual operations, we must
wholly resign ourselves to him, who
alone is able to save us; and then
we may trust to the goodness of God,
that on his side he will not fail to restore
us to health and soundness.

5. To understand this better, we should picture the traveler in the Gospel who was attacked by thieves, brutally beaten, and ultimately left unable to help himself. Luke 10:30. The good Samaritan takes him in, bandages his wounds, places him on his animal, brings him to an inn, and ensures that he receives everything a caring doctor would provide for a sick and injured person. Just as the traveler obeyed his caregiver and closely followed the instructions given to him, we should do the same if we want to be healed of our afflictions. We must permit the healing hand of the Lord to work on us and not resist when he tries to cleanse our wounds; even as he pours in wine and oil and binds them up. To achieve the blessed outcome of these spiritual actions, we must completely surrender ourselves to him, for he alone can save us; and then we can trust in God's goodness to restore us to health and wholeness.



6. No sooner does a sinner repent
than he begins his happy return towards
the Lord, grieving for his former
transgressions, and suffering that his
wounds be washed with the sharp
wine of the law, and the oil of consolation.
Whoever complies with these
terms, in him, Christ, by his grace,
works an unfeigned faith, attended
with all the fruits it produces,—righteousness,
life, peace, joy, comfort, and
salvation, and thus “worketh in him
both to will and to do, of his good
pleasure.” Phil. 2:13.

6. As soon as a sinner repents, he starts his joyful journey back to the Lord, feeling remorse for his past wrongs, and enduring the cleansing of his wounds with the harsh truth of the law and the soothing oil of comfort. Anyone who follows these conditions will find that Christ, through his grace, cultivates a genuine faith in them, bringing all the good things it leads to—righteousness, life, peace, joy, comfort, and salvation. In this way, “He is active in both to inspire desire and to achieve, in line with His good will.” Phil. 2:13.




7. But it is not in the power of man
by nature to forsake sin. The Scripture
calls the natural man a “servant
of sin” (John 8:34), and one that is
“sold under sin” (Rom. 7:14), who
can do nothing but sin; and the prophet
says, “Can the Ethiopian change
his skin, or the leopard his spots? then
may ye also do good that are accustomed
to do evil.” Jer. 13:23. But
“the grace of God that bringeth salvation,
hath appeared to all men (by the
Gospel), teaching us that denying ungodliness
and worldly lusts, we should
live soberly, righteously, and godly, in
this present world.” Tit. 2:11, 12.
This is offered us by the word of God;
and it is this grace which excites,
teaches, and allures fallen man; which
urges and influences him to renounce
sin, and to submit to the discipline of
grace. And these divine admonitions,
furnished through the Word, fully
agree with the inward testimony of
the conscience; so that a man is convinced
both from without and from
within of his sinful life, and of the
necessity of quitting it, in order to
[pg 111]
preserve his soul from everlasting destruction,
for whoever lives in sin, lives
in opposition to God and his own conscience.

  
7. But no one can naturally give up sin. The Bible refers to the natural person as a “slave to sin” (John 8:34) and someone who is “sold under sin” (Rom. 7:14), who can do nothing but sin; and the prophet asks, “Can an Ethiopian change his skin, or a leopard change its spots? Then you who are used to doing evil can also do good.” Jer. 13:23. But "The grace of God that offers salvation has been presented to everyone (through the Gospel), teaching us to reject ungodliness and worldly desires, and to live self-controlled, righteous, and godly lives in this current age." Tit. 2:11, 12. This is offered to us through the Word of God; and it is this grace that stirs, teaches, and draws fallen people; urging and influencing them to give up sin and accept the guidance of grace. These divine reminders, provided through the Word, perfectly match the inner awareness of the conscience; so that a person is convinced both from the outside and from within of their sinful life and the need to leave it behind, in order to [pg 111] safeguard their soul from everlasting destruction, since anyone who lives in sin stands against God and their own conscience.



8. When a man yields to the suggestions
and exhortations of divine grace,
and, proving obedient to the Word, begins
to withdraw from his vicious life,
then the grace of God endows him
with all those virtues which the Gospel
requires. It is then that faith
springs up in the soul, the original
principle of all other virtues. This is
followed by love, and all Christian
graces, which grow as so many fruits
on the tree of faith. It is then, also,
that light begins to shine in the midst
of darkness. But as it is impossible
that darkness should be able to enlighten
itself; so it is also impossible
for fallen man to raise himself from
darkness to light. Hence the Psalmist
says, “For thou wilt light my
candle; the Lord my God will enlighten
my darkness.” Ps. 18:28. Let
a man open his eyes ever so much, he
will never be enlightened whilst the
light of the sun is withdrawn from his
sight. Thus the grace of God, that is,
of Christ himself, is that clear and
serene light, risen on all men “that
sit in darkness, and in the shadow of
death.” Luke 1:79. “He enlighteneth
every man that cometh into the world”
(John 1:9): that is, he manifests himself
to all, and offers his grace to all. He is
the light of the whole world; he shows
the way of life to all men; and leaving
us his own example for imitation, he
goes before us like a good shepherd
(John 10:4), and guides his flock into
the path in which they are to walk.
He sought us out as his lost sheep,
and even now daily seeks and allures
us. Luke 15:4. Nay, more; he still
follows us closely, calls after us, and
wooes us to his love, in as endearing a
manner as a bridegroom does his bride.
O that men did not love sin and darkness
rather than light and grace!

8. When a person submits to the guidance and encouragement of divine grace and, by being obedient to the Word, starts to turn away from their sinful life, then God's grace fills them with all the virtues that the Gospel demands. At this point, faith arises in the soul, serving as the foundation for all other virtues. Following that is love and all the Christian virtues, which flourish like fruits on the tree of faith. This is also when light begins to shine in the darkness. However, just as darkness cannot illuminate itself, a fallen person cannot lift themselves from darkness to light. That’s why the Psalmist says, “For you will light my candle; the Lord my God will illuminate my darkness.” Ps. 18:28. No matter how much a person tries to open their eyes, they won’t see the light as long as the sun is hidden from their sight. Similarly, the grace of God, which is Christ himself, is that clear and calm light that has risen on all people "that sit in darkness and in the shadow of death." Luke 1:79. "He enlightens every person who comes into the world." (John 1:9); in other words, he reveals himself to everyone and offers his grace to all. He is the light of the entire world; he shows everyone the way to life, and by leaving us his own example to follow, he leads us like a good shepherd (John 10:4), guiding his flock on the path they should take. He looks for us as his lost sheep and continues to seek and draw us in every day. Luke 15:4. Moreover, he still closely follows us, calls out to us, and woos us to his love, as tenderly as a bridegroom does his bride. Oh, that people didn’t prefer sin and darkness over light and grace!



9. Now, as a physician, addressing
his patient, says: “Beware of this, lest
you die; you hinder the workings of
the medicine by an irregular life, so
that you cannot be made whole;” so
Jesus Christ, the true physician of
souls, says: “My beloved, I beseech
thee, incline thy mind to true repentance;
utterly forsake all thy sins;
shake off thy pride, thy covetousness,
thy carnal propensities, thy wrath,
and thirst of revenge, with other sins.
If this change be not wrought in thee,
thou must surely die; and the precious
medicine of my blood and merit can
profit thee nothing, whilst thy disorderly
life hinders their healing effect.”

9. Now, a doctor, speaking to his patient, says: "Be careful with this, or you could die; your irregular lifestyle is messing with the medicine's effects, which means you won’t get better." just like Jesus Christ, the true healer of souls, says: “My dear, I urge you to genuinely repent; completely let go of all your sins; release your pride, greed, cravings, anger, and desire for revenge, along with other wrongdoings. If this transformation doesn't occur within you, you will surely face death; and the valuable remedy of my blood and sacrifice won’t help you at all, as long as your chaotic life prevents its healing power.”



10. It was for this cause that Christ
gave it in charge to his apostles, before
all things, to preach repentance
(Luke 24:47); and he himself called
sinners to it while he conversed with
them upon earth; because an impenitent
heart never can partake of his
merits.

10. This is why Christ instructed his apostles, above all else, to preach repentance (Luke 24:47); and he himself invited sinners to it while he was with them on earth, because an unrepentant heart can never receive his grace.



11. Whoever hears that either sin
must be forsaken, or eternal condemnation
be endured, must, of necessity,
be brought to some serious consideration
about the state of his soul. He
is struck with a double conviction; the
truth of the Word of God, and the
power of his own conscience, leaving
so strong an impression upon him, as
to set him beyond all doubts about
the truth of this matter. It is true,
God hath freely promised remission
of sin to all men; but it is on this condition,
that they repent, and turn themselves
unfeignedly to the Lord. Thus
the prophet says, “If the wicked shall
turn from his wickedness, he shall live
thereby. None of his sins that he
hath committed shall be mentioned
[pg 112]
unto him” (Ezek. 33:14, 16): where
we see that repentance and remission
of sin are linked together.

11. Whoever hears that they must either give up sin or face eternal punishment has to seriously think about the state of their soul. They experience a strong awareness of both the truth of God's Word and the weight of their own conscience, creating such a powerful impression that they are left with no doubts about this matter. It's true that God has freely promised forgiveness of sin to everyone, but it comes with the condition that they repent now and truly turn to the Lord. As the prophet says, “If a wicked person turns away from their wickedness, they will live because of it. None of the sins they have committed will be mentioned [pg 112] to them.” (Ezek. 33:14, 16): where we see that repentance and forgiveness of sin are connected.




12. Christ, the Son of God, in no
other sense promises life eternal to
those that believe in his name. The
nature of faith must, however, be
more fully inquired into. This faith
is a very active principle in the soul.
It daily strives against the old man;
it tames the flesh, and subjects it to
the Spirit; it converts the whole man;
it subdues and vanquishes sin; it purifies
the heart. He is a true believer
who turns from the world, from sin
and the devil, to God, and seeks rest
and comfort wholly and entirely in
the blood, death, and merit of Christ,
without the works of himself, or of
any other man whatsoever; the blood
of Christ being a perfect ransom for
all the debts which the soul has contracted.
Whoever, therefore, imagines
that his sins may be pardoned,
although he desist not from them, is
most miserably deluded. He deceives
himself with a false faith, which he
has assumed to himself, and the dreadful
effects of which he must hereafter
feel. He can never be saved without
true repentance.

  
12. Christ, the Son of God, only promises eternal life to those who believe in his name. However, we need to explore the nature of faith more deeply. This faith is an active force within the soul. It constantly fights against our old selves; it controls our flesh and submits it to the Spirit; it transforms the whole person; it conquers and defeats sin; it cleanses the heart. A true believer is someone who turns away from the world, sin, and the devil, and seeks their rest and comfort solely in the blood, death, and merit of Christ, without relying on their own actions or those of anyone else; the blood of Christ is a complete payment for all the debts the soul has incurred. Therefore, anyone who thinks their sins can be forgiven while they continue to commit them is gravely mistaken. They are fooling themselves with a false faith that they have created for themselves, and they will ultimately face the terrible consequences of it. They can never be saved without true repentance.



13. Consider the case of Zaccheus
the publican, who, having a sound apprehension
of the doctrine of faith
and conversion, freely acknowledged
that to be true faith by which a man
is turned from sin to God, and in this
order hopes to obtain a gracious pardon
from Christ, and an interest in his
merit, so as to rely upon it with a
filial trust and an unshaken firmness
of mind. In this manner did he understand
the word of our Lord, “Repent
ye, and believe the Gospel”
(Mark 1:15): that is, Desist from sin,
trust in my merits, and expect forgiveness
of sin from me alone. Hence
Zaccheus says to Christ, “Behold, the
half of my goods I give to the poor;
and if I have taken anything by false
accusation, I restore fourfold.” Luke
19:8. In these words he does not
commend his own works at all, but
extols the grace of God, which had
taught him the way of true repentance.
As if he had said: “O Lord, I
am so thoroughly grieved at the
fraudulent practices which I have
committed against my neighbor, that
I will not only restore fourfold unto
him, but will also bestow half of my
goods on the poor. Wherefore, Lord,
since I confess my sin, and fully resolve
to leave it, I now embrace thy
promises with faith, and beseech thee
to receive me into thy grace and
favor.” And no sooner is this resolution
taken, than the Physician declares,
“This day is salvation come to
this house. For the Son of man is
come to seek and to save that which
was lost.”

13. Consider the case of Zaccheus, the tax collector, who, understanding the essence of faith and conversion, openly recognized that true faith involves turning away from sin and toward God. In this process, he hopes to receive a gracious pardon from Christ and rely on His merit with a childlike trust and unwavering conviction. He interpreted our Lord's words, “Repent, and believe the Gospel” (Mark 1:15) as a call to stop sinning, trust in His merits, and expect forgiveness from Him alone. This is why Zaccheus says to Christ, “Look, I give half of my wealth to the poor, and if I have cheated anyone, I will repay four times the amount” (Luke 19:8). In these statements, he isn’t bragging about his actions; he’s celebrating the grace of God that has taught him the true meaning of repentance. It’s as if he said: “O Lord, I am so deeply saddened by the dishonest acts I committed against my neighbor that not only will I repay fourfold, but I also plan to give half of my wealth to the poor. Therefore, Lord, since I admit my guilt and intend to turn away from it completely, I now embrace your promises with faith and ask you to accept me into your grace and favor.” And no sooner does he make this commitment than the Physician announces, “Today salvation has come to this house, for the Son of Man came to seek and save the lost.”




14. This is true repentance and
conversion, carried on by a faith
which is the work of God within us.
God himself will begin, advance, and
finish at last, the great work of our
salvation, if we only yield to his
Spirit, and do not resist him wilfully,
as did the refractory Jews of old; to
whom the apostle says: “It was necessary
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.” Acts 13:46.
It is, therefore, our duty to take the
advice of the physician, after the
manner of the sick, and to obey his
precepts and prescriptions. As the
physician first explains the nature of
the disease, so the Lord lays open the
spiritual disease of the heart, and
then, as a faithful physician, warns us
[pg 113]
against hurtful things, lest the healing
virtue of the precious blood of Christ
be obstructed, and at last rendered ineffectual.

  
14. This is true repentance and change, fueled by a faith that is the work of God within us. God himself will start, continue, and ultimately complete the great work of our salvation, if we only submit to his Spirit and don’t willfully resist him, like the stubborn Jews of the past; to whom the apostle says: "It was important that you heard the word of God first. But since you reject it and consider yourselves unworthy of eternal life, we are turning to the Gentiles." Acts 13:46. Therefore, it is our responsibility to follow the advice of the doctor, just like the sick patient, and to obey his guidance and prescriptions. Just as a doctor first explains the nature of the illness, the Lord reveals the spiritual sickness of the heart, and then, as a faithful doctor, warns us against harmful things, so that the healing power of the precious blood of Christ is not obstructed and ultimately rendered useless.  
[pg 113]



15. No sooner does man, by the assistance
of the Holy Ghost, withdraw
from sin, than the grace of God begins
to operate in him, and to endue
him with new gifts. Without this, he
is not sufficient to think any good
thought of himself, much less to do
any good work. Whenever such a
person discovers any good motions
arising in his mind, he attributes
every good desire to divine grace, even
as St. Paul says, “By the grace of
God I am what I am.” 1 Cor. 15:10.
Whoever, therefore, complies with this
order of salvation, to him the merit
of Christ and his perfect obedience,
are fully imputed, as if he himself had
made a complete atonement for all his
transgressions; but no wicked person,
and no contemner of this dispensation,
has a share in the imputation of the
merit of Christ.

15. As soon as a person, with the help of the Holy Spirit, turns away from sin, God's grace starts to work within them and blesses them with new gifts. Without this, they can't even think a good thought about themselves, let alone do anything good. When such a person notices any positive thoughts coming to mind, they credit every good desire to divine grace, just like St. Paul says, "Thanks to God's grace, I am who I am." 1 Cor. 15:10. Therefore, anyone who follows this path of salvation will have the merit of Christ and his perfect obedience fully credited to them, as if they had made a complete atonement for all their wrongs; however, no wicked person or anyone who disrespects this process shares in the merit of Christ.



16. God, when he works in us and
through us, crowns and commends
those things as our own, of which he
himself is the chief author. “Without
me,” saith Christ, “ye can do nothing”
(John 15:5); that is, no good;
for by nature we are ready enough to
do evil without him. The doing of
evil is our own property; as the doing
of good is entirely the property of
God. Therefore let no flesh glory in
anything; all is of and through grace.
Rom. 3:24; Eph. 2:8, 9.

16. God, when He works in us and through us, honors and recognizes as our own the things of which He is the main author. "Without me," says Christ, "you can't do anything" (John 15:5); meaning, no good; because by nature, we are more than capable of doing evil on our own. The act of doing evil is our own, while doing good is entirely God's work. Therefore, no one should take pride in anything; everything is by and through grace. Rom. 3:24; Eph. 2:8, 9.




17. Happy is the man that refrains
from sin, and gives up his will to the
Lord. Christ uses all his endeavors
to gain our love and affections, and to
wean us more and more from the profane
love of the world. He applies the
most endearing expressions, in his
word, and in his addresses, to our
hearts. He seeks and allures us; and
even before we remember him, he bestows
upon us tokens of his love and
kindness; and this for no other end,
than that we might at last forsake our
beloved sin, and partake of the blessed
effect of his blood and merits.

  
17. Blessed is the person who avoids sin and submits their will to the Lord. Christ puts in every effort to win our love and affection, and to draw us away from the worldly temptations we hold dear. He uses the most loving words in his teachings and interactions with our hearts. He seeks us out and draws us in; even before we acknowledge him, he gives us signs of his love and kindness, all for the purpose of helping us ultimately turn away from our cherished sins and experience the profound benefits of his sacrifice and grace.








 Chapter 35.


 All wisdom, arts, and sciences, even the knowledge of the entire scripture, are worthless without a holy and Christian life.



Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven; but only those who do the will of my Father who is in heaven.Understood! Please provide the text for me to modernize.Matth.7:21 AM.




Since in Love are contained all the
duties of a Christian, and since the
whole life of Christ was nothing but
the purest and most cordial love, therefore
St. Paul, under the name of charity
or love, has comprehended the
whole life of a Christian. 1 Cor. 13:1.

 Since love encompasses all the responsibilities of a Christian, and since Christ’s entire life was characterized by the purest and most genuine love, St. Paul has summed up the entire life of a Christian as charity or love. 1 Cor. 13:1.




2. It is the property of true love, to
respect God alone in everything, and
not self. It refers all to God; it does
not love or honor self; it is not intent
upon personal glory or interest; but
it undertakes everything with a free
and disinterested regard to God and
man. He who is endued with Christian
love, loves God and his neighbor
[pg 114]
with pure affection, because God is the
sovereign Good, to which we ought to
adhere.

  
2. True love is all about respecting God above everything else, not self. It directs everything toward God; it doesn't love or honor itself; it's not focused on personal glory or self-interest; instead, it approaches everything with a genuine and selfless attitude toward God and others. A person filled with Christian love cares for God and their neighbor [pg 114] with pure affection, because God is the ultimate Good that we should strive to uphold.




3. Whoever, therefore, is destitute
of this love, must of necessity prove a
hypocrite amidst all his pretences and
boasts. In whatever he undertakes,
he seeks himself, and not purely God,
as he ought to do. For this reason,
his love is false, be his boasts what
they may. If such a man had all the
Scriptures committed to memory, and
could speak of them with the tongue
of angels, yet would he still prove as
sounding brass, without life and motion.
For as no natural food can
nourish the body, unless it be converted
into the juices and the blood; so also
the Word and the Sacraments are unavailing,
if they be not converted into
a man's life; and if a new, spiritual,
and holy man, be not begotten thereby.

  
3. Therefore, anyone who lacks this love is necessarily a hypocrite, despite all their claims and bragging. In everything they do, they seek their own interests rather than serving God as they should. For this reason, their love is not genuine, no matter how much they boast. Even if such a person had memorized all the Scriptures and could speak them like an angel, they would still be like clanging cymbals—lifeless and empty. Just as no natural food can nourish the body unless it is transformed into juices and blood, the Word and Sacraments are ineffective unless they are integrated into a person's life and result in the birth of a new, spiritual, and holy person.



4. Hence St. Paul says, “Though I
have the gift of prophecy, and understand
all mysteries, and all knowledge,
and though I have all faith, so that I
could remove mountains, and have not
charity, I am nothing.” 1 Cor. 13:2.
As if he had said, If I pursue mine own
honor by those gifts and attainments,
and seek anything besides the honor
of God, and the good of my neighbor,
then I am an abomination before the
Lord, and not at all acceptable in his
sight.

4. So St. Paul says, "Even if I can prophesy, understand all mysteries, and have all knowledge, and even if I have enough faith to move mountains, if I don't have love, I am nothing." 1 Cor. 13:2. It's like he said, If I chase my own glory with those gifts and achievements, and seek anything other than the glory of God and the well-being of my neighbor, then I am despised by the Lord and not at all acceptable in His eyes.



5. This is intimated by that saying
of our Lord: “Many will say to me in
that day, Lord, Lord, have we not
prophesied in thy name, and in thy
name have cast out devils, and in thy
name done many wonderful works?
And then will I profess unto them, I
never knew you; depart from me, ye
that work iniquity” (Matt. 7:22, 23):
for you have not respected me alone
in what you have done, but rather
your own selves.

5. This is suggested by what our Lord said: "Many will say to me on that day, ‘Lord, Lord, didn’t we prophesy in your name, and cast out demons in your name, and perform many wonderful works in your name?’ And then I will say to them, ‘I never knew you; go away from me, you who do wrong.’" (Matt. 7:22, 23): because you didn’t do what you did out of respect for me, but for yourselves instead.




6. This is again attested by St. Paul:
“Though I bestow all my goods to
feed the poor, and have not charity, it
profiteth me nothing.” 2 Cor. 13:3.
But can it be possible (some may say),
to give all to the poor, and yet be destitute
at the same time of love or
charity? Yes; there may be a love
which is not altogether single in what
it performs, but biased by impure designs,
and by some temporal interest,
or the applause of men, or any such
selfish objects, whereby the best of actions
are too often corrupted. Of this
nature was the charity of the Pharisees
of old, who offered abundance
of sacrifices, and persuaded others to
adorn the temple with magnificent
gifts, and to bring sacrifices of great
price. But whilst they suffered themselves
to be led away by pride and
ambition, which mingled with their
very worship, they forgot to show
mercy to the poor, and to practise
that “undefiled religion,” whereby the
fatherless and the widows are to be
supported and visited. James 1:27.
For this preposterous charity, the Lord
reproved them, saying: “Woe unto
you, scribes and Pharisees, hypocrites!
for ye devour widows' houses, and for
a pretence make long prayer: therefore
ye shall receive the greater damnation.”
Matt. 23:14. In this perverse
religion they have many followers,
even at this time. Such are those who
bequeath large legacies to temples and
monasteries, that priests and friars
who enjoy them, may make long
prayers for such as bestow them. This
truly is a false and deceitful love; for
those who perform these acts, do not
so much regard the honor of God as
their own.

  
6. This is again confirmed by St. Paul:  
"Even if I donate all my belongings to help the poor but lack love, it doesn't benefit me at all." 2 Cor. 13:3. But can someone really give everything to the poor and still lack love or charity? Yes; there can be a kind of love that isn't entirely pure in its intentions, influenced by selfish motives, temporary benefits, or the desire for approval from others, corrupting even the best actions. This was true of the charity of the Pharisees in the past, who made many sacrifices and encouraged others to enhance the temple with lavish gifts and to bring expensive offerings. Yet, as they let pride and ambition cloud their worship, they forgot to extend mercy to the poor and to practice that “genuine faith,” where orphans and widows are supported and cared for. James 1:27. For this misguided notion of charity, the Lord scolded them, saying: “Shame on you, scribes and Pharisees, hypocrites! You take advantage of widows' homes and offer long prayers just to show off; therefore, you will face a harsher punishment.” Matt. 23:14. Even now, many follow this twisted form of religion. These are the people who leave large donations to temples and monasteries so that priests and monks can pray long prayers for those who gave them. This is genuinely a false and misleading love, as those who perform these acts are more concerned with their own honor than with honoring God.




7. He that is justified, shall live by
his faith (Habak. 2:4); and whosoever
is thus justified, lives in true repentance,
[pg 115]
and by daily mortification
of his flesh, becomes himself a sacrifice
unto the Lord. Rom. 12:1. He
spends his time in continual acts of
love and charity; flowing from a disinterested
principle, free from self-honor
and self-love, and entirely directed
to advancing the glory of God.
Therefore, O man, if thou even yieldest
thy body to be burnt, and yet art
void at the same time of this pure and
sincere love, thou doest nothing in all
such performances. And what do they
profit themselves, who torture their
bodies? They generally are puffed up
with a conceit of their singular sanctity,
and, thus setting forth their own
pompous religion and will-worship,
they do not regard God in what they
do, so much as catch at the applause
of men. Isa. 58:3; Zech. 7:5, 6. Nay,
some are blinded to such a degree by
the spirit of delusion and error, as to
suffer themselves to be burnt in defence
of conceits such as these. They
expect thereby to be enrolled in the
list of such martyrs as were slain for
the sake of Christ and the Gospel;
when in truth they seek not Christ,
but themselves, and rise not to defend
his honor, but their own erroneous
opinions. This is called by St. Paul, a
strong delusion, and a working of Satan.
2 Thess. 2:9, 11. It is not the punishment,
but the cause, which makes a
martyr.

  
7. Whoever is justified shall live by their belief (Habak. 2:4); and anyone who is truly justified lives in genuine repentance,  
[pg 115]  
and through daily self-denial, becomes a sacrifice to the Lord. Rom. 12:1. They spend their time performing acts of love and charity, driven by a selfless motivation, free from seeking praise and ego, and completely focused on enhancing the glory of God.  
So, if you, O man, even offer your body to be burned but are lacking in this pure and genuine love, then you are accomplishing nothing with such actions. What do those gain who torture their bodies? They often become arrogant, believing in their unique holiness, and by showcasing their grand religion and self-worship, they prioritize the approval of others over honoring God. Isa. 58:3; Zech. 7:5, 6. In fact, some are so misled by deception that they allow themselves to be burned for ideas like these. They think they will be counted among the martyrs who were killed for Christ and the Gospel; when in reality, they seek not Christ, but themselves, and defend not his honor, but their own misguided beliefs. St. Paul calls this a strong delusion and a Satan's influence. 2 Thess. 2:9, 11. It’s not the suffering that makes a martyr, but the reason behind it.



8. Such martyrs as these the devil
has had even amongst the heathens
themselves; many of whom were so
far blinded in their understandings, as
contentedly to die for the defence of
their idols, and false, heathenish religion.
And is not the same done at
this day amongst those who call themselves
Christians? Even as the heathens,
to gain an immortal name, persuaded
themselves that they did well
in what they endured, so self-love and
vainglory have so far besotted some
monks, and other persons even in our
age, as that they have murdered kings
and princes, to support the better their
church, or the Catholic cause, as they
call it, which they supposed to be in
danger. If such men are made to suffer
again, it is manifest that they do
not suffer for the sake of Christ, nor
are they to be accounted his martyrs.
They are martyrs to the pope of Rome,
to their own conceit, and to a thirst
after vainglory, with which they are
carried away. Thus much concerning
false love, to which man is seduced
by a false and deceitful light.

8. The devil has had martyrs like these even among the pagans themselves; many were so blinded that they willingly died defending their idols and false, pagan religions. Isn't the same thing happening today among those who call themselves Christians? Just like the pagans, who convinced themselves they were doing right by what they endured to achieve everlasting fame, some monks and others in our time are so lost in self-love and vanity that they have even murdered kings and princes to better support their church, or the Catholic movement, as they call it, which they believe to be under threat. If such people are made to suffer again, it’s clear they aren’t suffering for Christ’s sake, nor can they be considered his martyrs. They are martyrs to the Pope of Rome, to their own delusions, and to a thirst for vanity that drives them. This addresses false love, to which humanity is seduced by a false and deceitful light.



9. It remains, therefore, that without
a sincere love to God and our
neighbor, and a holy and Christian
life attending it, all arts and sciences,
gifts and attainments, profit nothing.
Wisdom, how great soever it may be,
yea, though it be as great, or greater
than that of Solomon, is nothing; and
the knowledge of the whole Scripture,
if it be without love, must necessarily
degenerate into a poor, empty speculation.
All works whatsoever, and
martyrdom itself (if so it be called),
are to no purpose without this essential
character of love. For to know
the will of God and his word, and not
to live up to them as a rule, only increases
our condemnation, as the Lord
plainly affirms: “If I had not come
and spoken unto them, they had not
had sin; but now they have no cloak
for their sin.” John 15:22.

9. So, without a genuine love for God and our neighbors, and a holy, Christian lifestyle to go along with it, all the arts and sciences, gifts, and accomplishments mean nothing. Wisdom, no matter how great it is—whether it’s as great as Solomon’s or even greater—is still worthless, and knowing all of Scripture without love will just turn into empty, useless speculation. No actions, even martyrdom (if you want to call it that), are worthwhile without this crucial element of love. Knowing God’s will and his word and not living by them only adds to our condemnation, as the Lord clearly states: “If I hadn’t come and talked to them, they wouldn’t be guilty of sin; but now they have no excuse for their sin.” John 15:22.



[pg 116]





 Chapter 36.


 Anyone who doesn't live in Christ but instead dedicates their heart to the world only has the superficial words of the Scriptures; they don't experience their true power or partake in the hidden manna.



To the one who conquers, I will provide the hidden manna to eat, and I will give him a white stone, and on the stone a new name written, which no one knows except the one who receives it.Understood! Please provide the text you'd like me to modernize.Rev.2:17.




By this Scripture we are taught,
that no man can taste the inward
sweetness of heavenly joy and comfort
hidden in the Word, who does not
first vanquish his own flesh and the
world, with all the pomps and lusts
thereof, and the devil himself. But
those that crucify their flesh daily,
with all its desires and lusts, by serious
contrition and repentance, who die
daily to themselves and to the world,
and to whom this life is a cross and
affliction; these are divinely fed with
the heavenly manna, and drink the
wine of the joy of paradise. Those,
on the other hand, that love the pleasures
of this world rather than those
of heaven, render themselves altogether
unfit to taste the hidden manna,
preserved for him alone that overcometh.
The reason is, because like
things (according to the proverb) rejoice
in their like; and things of a contrary
nature do not unite one with
another. Since, therefore, the word
of God is spiritual, it is no wonder
that worldly minds take no pleasure
in it. For as the body receives no
strength from the food which the
stomach does not digest; so the soul
receives no strength from the divine
word, unless it be entirely converted
into itself, that is, into its own life and
nature.

  
This Scripture teaches us that no one can experience the deep joy and comfort found in the Word unless they first conquer their own flesh, the world with all its distractions and desires, and the devil himself. Those who daily deny their flesh and its cravings through genuine remorse and repentance, and who die to themselves and the world, finding this life to be a cross and a hardship, are the ones who are spiritually nourished with heavenly manna and enjoy the joy of paradise. On the other hand, those who prefer worldly pleasures over heavenly ones make themselves unfit to experience the hidden manna, which is reserved for those who overcome. The reason is that, as the saying goes, similar things find joy in each other; things that are opposites do not bond. Therefore, since God's word is spiritual, it's understandable that worldly minds find no pleasure in it. Just as the body gains no strength from food that the stomach cannot digest, the soul gains no strength from the divine word unless it is fully embraced and integrated into its own life and essence.




2. Yea, as a man that is sick of a fever
acquires a distempered appetite, and
deems the coarsest trash more pleasant
than wholesome food; so those that
are sick of a spiritual fever, that is,
of the love of the world, of pride and
covetousness, loathe the good word of
God as bitter and insipid food. Those,
on the other hand, that have the Spirit
of God, find in it a hidden manna, and
a secret sweetness, which transcends
all other delights; but then it is not to
be tasted by such as are carried away
with the pleasures of a profane world.

  
2. Just as a person suffering from a fever develops a strange appetite and finds even the worst foods more appealing than healthy options, those afflicted by a spiritual fever—specifically, the love of the world, pride, and greed—find the word of God bitter and unappealing. In contrast, those filled with the Spirit of God discover in it a hidden treasure and a special sweetness that surpasses all other joys; however, it cannot be appreciated by those caught up in the pleasures of a secular world.



3. Many hear the glad tidings of the
Gospel repeatedly, and yet are but
little affected with what they hear.
They do not feel any fervency of spirit,
any sense of spiritual joy. The cause
is plain; they are not led by the good
Spirit of God, but by the corrupt spirit
of the world; nor have they heavenly,
but earthly minds, which cannot receive
the things of God. Whoever,
therefore, wishes to obtain a sound
understanding in spiritual matters, to
feel the power of the word of God, and
to eat of the hidden manna, ought by
all means to conform his life to the
word which he reads, and to the life
of Christ which is set before him. It
is then that the Lord feeds the humble
with grace (1 Pet. 5:5), satisfies the
meek with his love, and supports the
patient with his comfort; rendering
his yoke pleasant, and his burden light
[pg 117]
unto them. For the sweetness of this
heavenly manna cannot be tasted except
under the yoke of Christ, according
to the promise of the Lord: “He
hath filled the hungry with good
things, and the rich he hath sent
empty away.” Luke 1:53.

3. Many people hear the joyful message of the Gospel over and over, yet they remain largely unaffected by it. They don’t experience any passion, or a sense of spiritual joy. The reason is clear; they are not guided by the good Spirit of God, but by the corrupt spirit of the world; they have earthly minds instead of heavenly ones, which cannot receive the things of God. Therefore, anyone who wants to gain a sound understanding of spiritual matters, to feel the power of God's word, and to taste the hidden manna must fully align their life with the word they read and the life of Christ presented to them. Only then will the Lord nourish the humble with grace (1 Pet. 5:5), satisfy the meek with His love, and support the patient with His comfort; making His yoke easy and His burden light for them. For the sweetness of this heavenly manna can only be experienced under Christ's yoke, per the Lord's promise: “He has filled the hungry with good things, and he has sent the rich away empty.” Luke 1:53.



4. “The words that I speak unto
you,” saith the Lord, “they are spirit
and they are life.” John 6:63. Whence
it follows, that a carnal and voluptuous
man, who has no spiritual understanding
or taste, cannot possibly perceive
or relish the words of Christ.
These must be apprehended in spirit,
and in an inward tranquillity of mind,
attended with great humility and fervent
desires after God. In this order,
the Word of God must be received and
digested, if ever it is to afford a vital
nourishment to the soul; which, if it
be neglected, then truly the Word is
no more than an empty sound, and an
external letter. As a man that hears
the sound of a harp, and understands
not its melody, receives no pleasure
from it; so no man can perceive the
virtue hidden in the Word, unless he
endeavor to express it in his life, and
thoroughly to conform himself to it in
his spirit.

4. "The words I say to you," says the Lord, "they are spirit and they are life." John 6:63. This means that a person who is focused solely on physical pleasures and lacks spiritual insight or appreciation cannot truly understand or appreciate the words of Christ. They must be grasped in a spiritual context, with a calm mind and a deep sense of humility and desire for God. This is how the Word of God should be received and internalized if it is ever to provide real nourishment to the soul; neglecting this approach makes the Word nothing more than an empty sound or mere text. Just like someone who hears the sound of a harp but doesn’t appreciate its melody gains no joy from it, no one can recognize the hidden power in the Word unless they strive to embody it in their life and fully align themselves with it in their spirit.



5. For this reason, the Lord says:
“I will give him a white stone, and in
the stone a new name written, which
no man knoweth, saving he that receiveth
it.”

5. For this reason, the Lord says:  
"I will give him a white stone, and on that stone will be a new name written, known only to the person who receives it."



6. This is the testimony of the hidden
Spirit, who witnesses to the divine
Word: and in like manner, the
Spirit of the Word gives testimony to
our spirit (Rom. 8:16), whence both
unite, and so become one spirit. 1 Cor.
6:17. This is that new name, which
no man knoweth but he that hath it.
As no man perceives the sweetness of
honey, but he that tastes it; so the
name of this divine testimony, written
in the hearts of good souls, no man
knoweth but he that possesses it. He
only understands the nature of heavenly
comfort, and of divine visitations,
who really tastes them. This
name and testimony are called new,
because they are the blessed effect of
the new birth, and come from above.

6. This is the testimony of the hidden Spirit, who testifies to the divine Word: and similarly, the Spirit of the Word testifies to our spirit (Rom. 8:16), through which both unite and become one spirit. 1 Cor. 6:17. This is the new name that no one knows except the one who has it. Just as no one understands the sweetness of honey except those who taste it, the name of this divine testimony, written in the hearts of good souls, is known only by those who possess it. Only those who truly experience heavenly comfort and divine visitations comprehend their essence. This name and testimony are called new, because they are the blessed result of the new beginning, and come above.




7. Blessed is the man to whom God
thus gives himself to be tasted! Thus
were the prophets of old fed with
this heavenly bread, and sustained by
the eternal Word proceeding from
God, and communicating itself unto
them. This made their tongues so
free and so ready in the delivery of
the divine oracles. And from this inward
sense, with which they were so
powerfully affected, the Holy Scripture
has been derived, and handed
down to us for our edification.

  
7. Blessed is the person who has the chance to experience God directly! This is how the ancient prophets were nourished with this divine bread and strengthened by the eternal Word coming from God, which connected with them. This gave them such freedom and eagerness in sharing the divine messages. From this deep understanding, which impacted them profoundly, the Holy Scriptures were created and passed down to us for our growth.



8. Even at this day, God does not
cease still to speak unto all men, and
inwardly to feed them with his Word:
but alas! most men have shut their
ears against his voice, and will rather
hear the world than God, and follow
their own lusts, than the motions of
the good Spirit of God. They cannot
eat of the hidden manna, because they
greedily adhere to their carnal propensities,
and contemn the tree of life,
with the fruit thereof.

8. Even today, God continues to speak to everyone and internally nourish them with his Word: but sadly, most people have closed their ears to his voice and would rather listen to the world than to God, choosing to follow their own desires instead of the guidance of the good Spirit of God. They cannot partake of the hidden manna because they cling greedily to their worldly cravings and disregard the tree of life and its fruit.




9. But surely such men are awfully
blinded, since they will not understand
that God can afford infinitely greater
pleasures than this world is capable
of imparting. He that has once tasted
the goodness of God, will esteem the
whole world, together with its most
exquisite pleasures, to be nothing but
gall and bitterness. Our first parents
were beguiled by the world; and by
eating of the forbidden tree, they
brought no less an evil upon themselves
than death itself: and yet we
are so much besotted with the pleasures
[pg 118]
of this world, as to follow freely
their steps, and to obey the forbidden
lusts of the flesh, which cause our
death. Rom. 8:13.

  
9. But surely such people are completely blind, since they can’t see that God offers far greater joys than anything this world can give. Once someone has experienced the goodness of God, they will see the entire world, along with its finest pleasures, as nothing but bitter and worthless. Our first parents were misled by the world; and by eating from the forbidden tree, they brought upon themselves a terrible fate: death itself. Yet we are so caught up in the pleasures of this world that we willingly follow their example and give in to the forbidden desires of the flesh, which lead to our destruction. Rom. 8:13.  
[pg 118]




10. Christ says: “If any shall eat
of me,” the true tree, and the true
bread of life, “he shall live for ever.”
John 6:51. And what is it to eat of
him, but to believe in him, to rejoice
in him, to delight in him, and to rest
and to take pleasure in nothing but
him alone? The world bestows poor
and inconsiderable wages, and yet it
is served with great labor and earnestness;
whereas God grants an eternal
and never-fading reward; and yet
with what sluggishness, coldness, and
backwardness is his service performed!
How few there are, who adhere
to God with as much care and
faith, devotion and obedience, as profane
worldlings do to mammon, and
the world! We see them often take
long and tedious journeys for a little
money; but for the sake of heaven, it
grieves them to move even a foot.

  
10. Christ says: “If anyone eats my food,” the true tree and the true bread of life, “he will live on forever.” John 6:51. And what does it mean to eat from him? It means to believe in him, to rejoice in him, to find joy in him, and to rest and take pleasure in nothing but him alone. The world offers poor and insignificant rewards, yet people serve it with great effort and seriousness; while God offers an eternal and everlasting reward, but his service is performed with such laziness, indifference, and reluctance! How few are those who commit to God with as much care and faith, devotion and obedience, as worldly people do to money and the world! We often see them take long and tiresome journeys for a small amount of money; yet when it comes to pursuing heaven, they can barely bring themselves to move an inch.




11. In all classes men seek and love
the world more than they regard God.
Many a scholar studies day and night
to attain preferment and honor, who
will hardly take time to say the Lord's
Prayer for the good of his soul. The
men who avoid no labor to get the
bread that perishes, will undergo none
to procure that which is incorruptible.
There are many who fear no difficulty,
flee from no danger, and, in an earthly
warfare, stare even death in the face;
influenced by no other motive than to
gain a little fleeting fame, or at best,
to be ranked among nobles and heroes:
whereas there is hardly one to be found
that will enter into a combat with the
corrupt propensities of his flesh, although
this is the way to obtain a kingdom
in heaven. We see the victors
of many nations, and the subduers of
vast kingdoms, who little care to overcome
themselves. There are large
numbers who do not regard the loss
of their immortal souls, if they can but
gain the perishing goods of this world.
All these, certainly, have not tasted
the hidden manna of the divine Word;
for they do not overcome the world,
but are themselves overcome by it.
Whosoever will taste the sweetness
of this heavenly manna, must, for the
sake of the love of God, despise the
world, and overcome it. When he
complies with these terms, he is refreshed
again with that comfort of the
Holy Ghost, which no man knows save
he that receives it.

  
11. In all kinds of society, people value and desire the world more than they think about God. Many scholars study tirelessly to achieve success and recognition, yet they hardly take a moment to say the Our Father for their souls. The same people who won't shy away from working hard to earn temporary bread will not make any efforts to secure what lasts forever. There are plenty who fear no challenge, shy away from no peril, and, in earthly conflicts, face death head-on, driven only by the desire for a bit of short-lived fame, or at best, to be acknowledged among the elite and heroes. Meanwhile, it’s rare to find someone willing to take on the battle against their own sinful desires, even though that’s the true path to attain a kingdom in heaven. We see victors from many nations and conquerors of vast empires who care little about conquering themselves. Many do not worry about losing their eternal souls if they can just gain the temporary goods of this world. Clearly, they have yet to experience the hidden manna of the divine Word; they do not overcome the world but are instead overcome by it. Anyone who wishes to taste the sweetness of this heavenly manna must, out of love for God, reject the world and conquer it. When they agree to these terms, they find renewal in the comfort of the Holy Spirit, known only to those who receive it.



12. This, therefore, must be done.
The tree of life must first be planted
in us, before we can eat of its fruit:
and the heart that wishes to be quickened
with heavenly comforts, ought
first to be truly converted from the
world to God. But we, being intoxicated
with worldly pleasures, do not
see that the joys of heaven are far
more excellent than all that this world
affords. That which God gives, is infinitely
more true and more substantial
than all which the creature can bestow.
And that teaching which comes from
above, through the inspiration of the
divine Spirit, is far more noble and
solid than that which is conveyed to
us by man's understanding, and imprinted
on the mind with much toil
and labor. The flowers and fruits
which are the productions of nature
are nobler and better than those which
are fashioned of the finest gold by the
hand of art; even so, one drop of divine
consolation is more satisfactory,
and incomparably better, than a whole
ocean of worldly lust and pleasure.

12. This must be done.  
The tree of life must first be planted  
in us before we can enjoy its fruit:  
and the heart that wants to be awakened  
with heavenly comforts should  
first be genuinely turned from the  
world to God. But we, being caught up  
in worldly pleasures, fail to see that the joys of heaven are far  
more excellent than anything this world  
offers. What God provides is infinitely  
more genuine and substantial  
than anything any creature can give.  
And the teachings that come from  
above, through the inspiration of the  
divine Spirit, are far more noble and  
solid than those conveyed to  
us by human understanding, which are  
etched in the mind with much effort  
and labor. The flowers and fruits  
produced by nature  
are nobler and better than those crafted  
from the finest gold by human hands;  
similarly, one drop of divine  
comfort is more fulfilling  
and incomparably better than a whole  
ocean of worldly desire and pleasure.




13. Whenever, therefore, thou desirest
to taste any heavenly comfort,
withdraw thy heart from the joys of
[pg 119]
this world. As if the Lord were to
say, “If any will understand me, let
him seriously attend to what I say; if
any will see me, it surely behooves him
to fix his eye upon me alone.” Who
can doubt but that our heart and
senses, and all the faculties of our
souls ought to be converted to God,
and fixed on him alone, if ever we
desire to see, hear, and understand
God; nay, to taste him and his goodness?
For thus he expresses himself
in the Prophet: “When ye shall
search for me with your whole heart,
ye shall find me.” Jer. 29:13.

  
13. So whenever you want to experience any heavenly comfort, pull your heart away from the joys of [pg 119] this world. As if the Lord were to say, “If someone wants to understand me, they should really listen to what I say; if someone wants to see me, they need to pay attention to me only.” Who can doubt that our hearts and senses, and all the faculties of our souls should be turned to God and centered on him alone if we ever hope to see, hear, and understand God; and even to taste him and his goodness? For this is what he says in the Prophet: "When you seek me with all your heart, you will find me." Jer. 29:13.




14. Many at this day are held in
great admiration on a very light account.
Oh! a learned man! (they say),
a rich man! a great man! a wise man!
But scarcely any regard how meek,
how humble, how patient, or how devout
any man is. Of this perverse
judgment, there is no other cause, than
that the people of this world only admire
the exterior of a man, and pass
by what is within the mind, which
alone is worthy to be esteemed and
valued. Let him that praises a man
because he is a great traveller, and has
seen many cities and countries, consider
whether it be not far better to
have seen God. Let him that admires
another, because he has served several
monarchs, and attended on emperors,
kings, and princes, tell us whether it
be not far more excellent to be the
servant of God, to wait on the King
of Heaven, to hear Him speak in the
heart, and to serve Him faithfully?
Many who enjoy nothing but the
things of this world, will say, “We
have abundance of learned men and
great scholars in this age; arts and
sciences are greatly advanced among
us.” But such men as these, do not
know the art of arts, the science of
sciences, which is divine Love; a benefit
preferable to all other knowledge
and learning, but which seems to be
almost wholly extinct in this degenerate
age, together with faith itself, that
produces it. The number of those
that are in truth divinely “taught of
God,” is apparently but small (Isa.
54:13); and so of those that care to
be instructed in the humble and meek
life of Christ. Matt. 11:29. Yea, to
speak plainly, there are among the
most learned at this day, some who
are, perhaps, the most alienated from
the life of God, and know but little of
that truth which is in Jesus. They
are those who confine knowledge to
words and terms artfully contrived;
when indeed solid erudition and learning
consist not in words, but in things,
and in a real and eternal wisdom.
Upon the whole, whoever calls this
world a wicked world, is not mistaken
in his judgment.


14. Many people today are admired for very trivial reasons. “Oh! A learned man!” (they say), “A rich man! A great man! A wise man!” But they hardly consider how meek, humble, patient, or devout a person is. This misguided judgment comes from the fact that people admire only the outward appearance of someone and overlook what is inside the mind, which is what truly deserves respect and appreciation. Let anyone who praises someone for being an extensive traveler and seeing many cities and countries think about whether it’s far better to have seen God. And let anyone who admires someone for having served several monarchs and attended emperors, kings, and princes consider whether it’s much more admirable to be a servant of God, to wait on the King of Heaven, to hear Him speak in the heart, and to serve Him faithfully? Many who focus only on worldly possessions will say, "We have many knowledgeable people and great scholars in this time; arts and sciences have advanced significantly." But such individuals do not understand the greatest art, the most important science, which is divine Love; a benefit far superior to any other knowledge and learning, yet seems almost completely absent in this fallen age, along with the faith that brings it about. The number of those who are truly “taught by God” is clearly quite small (Isa. 54:13), as is the number of those who wish to learn about the humble and meek life of Christ (Matt. 11:29). In fact, to put it plainly, among the most learned people today, there are some who might be the furthest away from the life of God and know very little of the truth that is in Jesus. They are the ones who limit knowledge to cleverly crafted words and terms; when in reality, solid knowledge and learning are not found in words, but in stuff, and in genuine and eternal wisdom. Overall, anyone who says this world is a wicked place is not mistaken in their judgment.



15. Others will praise a man, because
he keeps a rich and plentiful
table, and fares sumptuously every
day; but they do not consider that
the very crumbs dropping from God's
table, are transcendently better than
the choicest dishes of the wealthy and
greedy; and that the hidden manna,
and the incorruptible bread, descending
from heaven, and prepared by
the Lord himself, afford the most savory
and most delicious food for nourishing
the soul. Ps. 23:5.

15. Some people will commend a man for hosting lavish meals and enjoying extravagant feasts every day; however, they fail to realize that even the leftover crumbs from God's table are far more valuable than the finest dishes of the rich and greedy. The hidden manna and the everlasting bread that come from heaven, prepared by the Lord Himself, provide the most satisfying and delicious nourishment for the soul. Ps. 23:5.



16. Whoever enjoys God and his
Word, is disgusted at nothing, and
nothing can displease him; for he enjoys
God in all. But what can delight
him, who does not taste the sweetness
of God, and the goodness of his Word?
God alone is the joy of the soul. He
infinitely surpasses all earthly joy and
transient mirth. He is the eternal
Light, which incomparably exceeds all
created lights. May he be pleased to
[pg 120]
influence our hearts with his hidden
pleasure! May he purify our spirits,
and all the faculties of our souls! May
he enlighten and quicken, correct and
revive all that is within us! And, O!
when shall that glorious hour appear,
in which the Lord will satiate us with
his presence, and replenish us with all
that he himself is! Isa. 55:12.

16. Whoever enjoys God and his Word isn’t bothered by anything, and nothing can upset him; because he finds joy in God in everything. But what can bring joy to someone who doesn’t experience the sweetness of God and the goodness of his Word? God alone is the delight of the soul. He far exceeds all earthly joy and fleeting happiness. He is the eternal Light, which is infinitely greater than all created lights. May he be willing to [pg 120] influence our hearts with his hidden joy! May he purify our spirits and every part of our souls! May he illuminate and invigorate, correct and revive everything within us! And, oh! when will that glorious moment come when the Lord fills us with his presence and satisfies us with everything that he is! Isa. 55:12.



17. But as we are not yet prepared
for so transcendent a joy, so we cannot
partake of it, while we are confined to
this state of imperfection. Let us,
therefore, be content with the crumbs
of comfort which fall from the Lord's
table, and patiently wait for that time,
wherein we shall be refreshed with his
joy for evermore!

17. But since we’re not ready for such an amazing joy, we can’t fully experience it while we're still imperfect. So, let’s be satisfied with the small comforts that come from the Lord, and patiently wait for the time when we will be filled with His joy forever!




18. Hear the words of our blessed
Saviour: “Behold, I stand at the door,
and knock; if any man hear my voice,
and open the door, I will come in to
him, and will sup with him, and he
with me.” Rev. 3:20. Is it not, then,
a foolish thing to slight so great a favor,
and to treat contemptuously the
King of kings, who, like a heavenly
guest, comes to see thee? Is it not disgraceful
to let a friend stand knocking
without, and refuse to admit a man to
thy presence, who has nothing at heart
but thy welfare? How unaccountable
then must it be to debar the great
God from thy heart, who stands in no
need of thy presents; but, after the
manner of princes, brings his own
royal dainties with him when he approaches
the house of a poor subject!
He will feed thee with heavenly bread,
and with that hidden manna which is
preserved for those that overcome.

  
18. Listen to the words of our blessed Savior: “Listen, I am standing at the door and knocking; if anyone hears my voice and opens the door, I will come in and dine with them, and they with me.” Rev. 3:20. Isn't it foolish to ignore such a great gift and treat the King of kings, who comes to visit you like a heavenly guest, with contempt? Isn't it shameful to leave a friend waiting outside while refusing to welcome someone who only wants what’s best for you? How unreasonable it is to keep the great God out of your heart, especially when He doesn’t need anything from you; instead, like royalty, He brings His own royal treats when He visits a humble subject! He will feed you with heavenly bread and with the hidden manna reserved for those who overcome.



19. When the Lord says, “Hear
my voice, and open the door,” he compares,
as it were, the heart of a man
to a house full of noise and clamor,
where music, though ever so sweet
and melodious, cannot be heard. So
the voice of the divine Visitor cannot
enter a profane heart, whilst it is hurried
about with the cares and desires
of this world. Such a heart closes
the door against this Visitor, and consequently
cannot taste the sweetness
of the celestial manna. But when this
noise and tumult cease, it is then that
these secret whispers are best perceived
in men. And O! that thou,
with Samuel, couldest answer: “Speak
Lord, for thy servant heareth.” 1 Sam.
3:10.

19. When the Lord says, "Listen to me and open the door," He compares the heart of a person to a noisy house, where even the sweetest music cannot be heard. The voice of the divine Visitor cannot enter a distracted heart filled with the worries and desires of this world. Such a heart shuts the door on this Visitor and, as a result, cannot enjoy the sweetness of heavenly nourishment. But when the noise and chaos stop, that’s when these quiet messages are best heard by people. And oh! that you, like Samuel, could respond: "Speak, Lord, for your servant is listening." 1 Sam. 3:10.




20. The truth of this internal, spiritual,
and heavenly supper is also attested
elsewhere. The apostle speaks
of some, that “have been once enlightened,
and tasted of the heavenly
gift, and have been made partakers of
the Holy Ghost, and have tasted the
good word of God, and the powers of
the world to come.” Heb. 6:4. By
this we are taught, that in whomsoever
the Holy Ghost freely resides,
there the virtues and powers of the
world to come are also tasted. It is
then that the soul feeds on that manna,
which is hid in the gracious Word
proceeding out of the mouth of God,
and by which all the saints live.

  
20. The reality of this internal, spiritual, and heavenly meal is also confirmed in other places. The apostle mentions some who “have been once enlightened, and tasted of the heavenly gift, and have been made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come.” Heb. 6:4. This teaches us that whoever the Holy Ghost freely dwells within, there they also experience the virtues and powers of the world to come. It is then that the soul feeds on that hidden manna, which is found in the gracious Word that comes from the mouth of God, and by which all the saints live.




21. The efficacy of this living Word
was also tasted by the royal prophet,
through the Holy Ghost, when he
burst forth into these words: “In thy
presence is fulness of joy; at thy right
hand there are pleasures for evermore.”
Ps. 16:11. From this lively
sense, he also invited others to an enjoyment
of the same sweetness, saying,
“O taste and see that the Lord
is good. There is no want to them
that fear him.” Ps. 34:8, 9. Of the
plenty and dignity of this heavenly
banquet, he hath thus expressed himself:
“Thou preparest a table before
me in the presence of mine enemies:
thou anointest my head with oil; my
[pg 121]
cup runneth over.” Ps. 23:5. “Thy
loving kindness is better than life.” Ps.
63:3. “They shall be abundantly satisfied
with the fatness of thy house;
and thou shalt make them drink of
the river of thy pleasures.” Ps. 36:8.
And lastly, “Let all those that seek
thee, rejoice and be glad in thee; and
let such as love thy salvation, say continually,
Let God be magnified. But I
am poor and needy; make haste unto
me, O God: thou art my help and my
deliverer; O Lord, make no tarrying.”
Ps. 70:4, 5.

  
21. The power of this living Word  
was also experienced by the royal prophet,  
through the Holy Spirit, when he  
burst forth into these words: "In your presence, there is complete joy; at your right hand, there are endless pleasures."  
Ps. 16:11. From this vibrant experience, he also invited others to enjoy  
the same sweetness, saying, "Come and experience how good the Lord is. Those who respect Him have everything they need." Ps. 34:8, 9. Of the  
abundance and greatness of this heavenly  
banquet, he expressed it this way: "You set a table for me in front of my enemies; you pour oil on my head; my cup overflows." Ps. 23:5. "Your loving kindness is more valuable than life itself." Ps.  
63:3. "They will be completely satisfied with the abundance of your house, and you will make them drink from the river of your delights." Ps. 36:8.  
And lastly, "Let everyone who seeks you be joyful and happy in you; and let those who love your salvation say all the time,  
'Let God be honored.' But I am poor and in need; come quickly to me, O God: you are my help and my deliverer; O Lord, don’t wait."  
Ps. 70:4, 5.



22. From all these, and many other
places besides, it may abundantly be
known who those are that are inwardly
fed with the good Word of
God, and with the hidden manna of
the world to come; even those that
are poor in spirit, who entirely rely on
divine comfort. These only are worthy
to taste of this heavenly manna,
and of the divine gift, of which David
speaks at large: “How amiable,” says
he, “are thy tabernacles, O Lord of
hosts! My soul longeth, yea, even
fainteth for the courts of the Lord;
my heart and my flesh crieth out for
the living God.” Ps. 84:1, 2. By this
Scripture we may understand, that the
least pleasure of the world to come,
infinitely exceeds all the joys of this
world; and that one day passed there,
is far more excellent than a thousand
years here. Whoever has tasted these
exquisite pleasures, will discard the
things of this life, as empty and insipid.
The whole world becomes a burden, a
trouble and vexation of spirit, to such
a person. He is like one that is accustomed
to delicious fare, and consequently
cannot partake of what is
coarse.

22. From all these, and many other places too, it’s clear who those are that are spiritually nourished by the good Word of God and the hidden manna of the life to come; they are the ones who are poor in spirit and completely rely on divine comfort. These are the only ones worthy to taste this heavenly manna and the divine gift that David speaks about at length: "So lovely," he says, "How lovely are your homes, O Lord of hosts! My soul yearns, even grows weak, for the presence of the Lord; my heart and my body call out for the living God." Ps. 84:1, 2. From this Scripture, we can understand that even the slightest pleasure of the world to come far surpasses all the joys of this world; and that one day spent there is much more glorious than a thousand years here. Anyone who has experienced these exquisite pleasures will disregard the things of this life as empty and bland. The whole world becomes a burden, a source of trouble and frustration for such a person. They are like someone who is used to fine dining and therefore cannot enjoy anything that is coarse.



23. This is so sacred a hunger and
thirst, that none but God alone can
satisfy it, and he only, by his love.
This is that spiritual fulness with
which the saints are satiated, according
to the words: “Eat, O friends,
drink, yea, drink abundantly, O beloved.”
Song of Sol. 5:1. These spiritual
enjoyments the Lord bestows on
his friends, in order to unite them the
more closely to himself, and to make
them the sooner forget the perishing
things of this world. A few crumbs
of this bread, a few drops pressed from
this heavenly vine, ought to excite our
desires after that plentiful and abounding
fountain, which shall flow for us
hereafter.

23. This hunger and thirst are so sacred that only God can satisfy it, and He does so through His love. This is the spiritual fullness that the saints experience, as expressed in the words: "Eat, friends, drink, yes, drink plenty, oh loved ones." Song of Sol. 5:1. The Lord grants these spiritual joys to His friends to draw them closer to Him and help them forget the temporary things of this world. A few crumbs of this bread and a few drops pressed from this heavenly vine should stir our longing for the abundant and overflowing fountain that will flow for us in the future.




24. In order that the Lord might
excite in us so sacred a thirst, and that
he might make us long the more earnestly
after such heavenly objects as
these, it was expedient that he should
first himself thirst upon the cross for
our sakes. John 19:28. As he himself
satisfies and quenches our hunger
and thirst, so ought we again to satiate
his thirst and ardent desire of
loving. He more fervently thirsts
after us, than we do after him; according
to that which he hath himself declared:
“My meat is to do the will of
him that sent me, and to finish his
work” (John 4:34): and the will of
God was, to save men from everlasting
destruction. If we but thirsted after
him as he thirsts after us, we should
then drink so plentifully of his Spirit,
that even “rivers of living water
would flow from our bodies” (John
7:38): that is, nothing should be seen
in us, but what is spiritual, lovely, and
consolatory. Nay, he would make us
overflow, as it were, with a torrent of
divine goodness and consolation, so
that soul and body, and all that is
within us, should triumphantly rejoice
in the living God. For nothing is of
so great and so divine an amplitude as
a man's soul, after it has gained true
[pg 122]
freedom and liberty. Such a soul comprehends
God, heaven, and earth.
And again, nothing is less than a
man's soul in its nothingness and
humiliation, when it humbles itself
under God and all his creatures.

  
24. To inspire us with such a sacred thirst and to make us desire heavenly things even more deeply, it was necessary for the Lord to first thirst on the cross for our sake. John 19:28. Just as He satisfies and quenches our hunger and thirst, we should also fulfill His thirst and intense desire for love. He longs for us more passionately than we do for Him, as He declared:  
"My purpose is to do the will of the one who sent me and to complete His work." (John 4:34): and the will of God was to save humanity from eternal destruction. If we thirsted for Him as He thirsts for us, we would drink so abundantly of His Spirit that even “streams of living water would flow from our bodies” (John 7:38): meaning nothing would be seen in us except what is spiritual, beautiful, and comforting. Rather, He would make us overflow with a surge of divine goodness and comfort, so that our soul, body, and everything within us would joyfully rejoice in the living God. For nothing is as vast and divine as a person's soul once it has attained true [pg 122] freedom and liberty. Such a soul embraces God, heaven, and earth. Conversely, nothing is more diminished than a person's soul in its nothingness and humiliation when it humbles itself before God and all His creations.








 Chapter 37.


 Anyone who does not follow Christ with faith, holiness, and ongoing repentance cannot be freed from the blindness of their heart and will remain in eternal darkness. They also cannot have a true understanding of Christ or a relationship with Him.



God is light, and there is no darkness in Him at all: if we say we have a relationship with Him but walk in darkness, we are lying and not living in the truth: but if we walk in the light, just as He is in the light, we have fellowship with one another.—1John1:5-7.



That we may the better understand
the nature of light and
darkness, it is necessary first to give
heed to the description of the light,
as it is originally.

To better understand the nature of light and darkness, we first need to pay attention to the original description of light.




2. “God is light,” saith St. John.
But what is God? God is a spiritual,
eternal, and infinite Being; God is almighty,
merciful, gracious, righteous,
holy, true, and the only wise God.
God the Father, Son, and Holy Ghost,
is unspeakable love and faithfulness;
He is one in three Persons; He is the
Sovereign Good, and good essentially.
And this is the true and everlasting
light. Whence every one that departs
from God, from his love, his mercy,
his righteousness, and his truth, departs
also from light itself, and must
consequently fall into darkness; for
without God there is nothing but everlasting
darkness. O how dark, therefore,
is that soul in which God doth
not dwell! Now if God be light, then
the devil must certainly be darkness;
and if God be love, then the devil must
be nothing but hatred and wrath, enmity
and envy, malice and uncharitableness,
sin and wickedness. Whoever,
therefore, turns himself to sin,
turns himself to darkness and to the
devil. Neither can he be delivered,
till he turn back again, from darkness
to light, from sin to righteousness,
from vice to virtue, from the devil to
God. Acts 26:18. And this is the work
of a true and living faith which purifies
the heart. Acts 15:9. For he who
believes in Christ, daily repents and
turns from sin and the devil to Christ
Jesus. For even as Adam by sin turned
himself from God to the devil, so we
ought to withdraw again, by true repentance
and faith, from the devil to
God.

  
2. “God is light.” says St. John.  
But what is God? God is a spiritual, eternal, and infinite Being; God is all-powerful, merciful, gracious, just, holy, true, and the only wise God. God the Father, Son, and Holy Spirit embodies unspeakable love and faithfulness; He is one in three Persons; He is the Supreme Good, and good by nature. And this is the true and everlasting light. Therefore, anyone who turns away from God, from His love, mercy, righteousness, and truth, also turns away from light itself and will inevitably fall into darkness; for without God, there is only everlasting darkness. Oh, how dark is the soul that does not have God dwelling within! Now, if God is light, then the devil must certainly be darkness; and if God is love, then the devil represents nothing but hatred and wrath, hostility and jealousy, malice and unkindness, sin and evil. Therefore, whoever chooses to sin, chooses to embrace darkness and align with the devil. They cannot be freed until they turn back from darkness to light, from sin to righteousness, from vice to virtue, from the devil to God. Acts 26:18. And this is the work of genuine and living faith that purifies the heart. Acts 15:9. For those who believe in Christ repent daily and turn away from sin and the devil back to Christ Jesus. Just as Adam turned away from God to the devil through sin, we too should return, through true repentance and faith, from the devil to God.




3. Hence it follows that man, without
being converted from sin to God,
can never be truly enlightened. “For
what communion hath light with darkness?”
2 Cor. 6:14. Impiety and impenitence
are wholly darkness, and,
consequently, can have no fellowship
with the light of the knowledge of
Christ. So that it is absolutely impossible
that those should be enlightened
by the Spirit, and the light of
eternal truth, who live in darkness
and impenitence. To this purpose,
[pg 123]
St. Paul says concerning the Jews:
“When they shall turn to the Lord,
the vail shall be taken away” (2 Cor.
3:16); that is, their darkness, blindness,
and ignorance shall be removed,
and Christ shall give them light.

  
3. Therefore, it follows that a person, without turning away from sin and towards God, can never be truly enlightened. "What connection does light have with darkness?" 2 Cor. 6:14. Impiety and lack of repentance are entirely darkness and, as a result, can have no connection with the light of the knowledge of Christ. Thus, it is completely impossible for those who live in darkness and unrepentance to be illuminated by the Spirit and the light of eternal truth. In this regard, [pg 123] St. Paul mentions about the Jews: "When they turn to the Lord, the veil will be lifted." (2 Cor. 3:16); meaning that their darkness, blindness, and ignorance will be lifted, and Christ will bring them light.




4. The greatest blindness, or thickest
darkness that covers the minds of
men, is the sin of unbelief, with the
fruits resulting from it; such as pride,
avarice, wrath, and the whole train of
sensual lusts and pleasures. Wherever
these take possession of a man, it is
impossible that he should know Christ,
the true Light of the world; much less
can he savingly believe in him, trust
in him, and obtain by him everlasting
life.

  
4. The greatest ignorance or deepest darkness that clouds people's minds is the sin of disbelief, along with the consequences that come from it, like pride, greed, anger, and the entire range of sensual desires and pleasures. Wherever these take hold of someone, it's impossible for them to know Christ, the true Light of the world; even less can they truly believe in him, trust in him, and receive everlasting life through him.



5. For how should that man know
the humility of the heart of Christ,
whose own heart abounds with pride
and high-mindedness? How should he
be acquainted with the meekness of
the heart of Christ, who is full of bitter
wrath and envy? How should he
understand his marvellous patience,
who delights in revenge, and is hurried
about with a multitude of unruly
passions? But he who does not understand
the humility, meekness, and
patience of Christ, does not know
Christ himself, nor believe in his holy
name. For truly, if ever thou desirest
to attain a sound knowledge of
Christ, thou must obtain, by faith, the
same heart which is in Christ; thou
must experimentally perceive in thy
heart, his meekness, his patience, and
his humility. It is then that thy
knowledge becomes solid and substantial.
As a fruit is known by the taste,
so Christ, the tree of life, is known by
tasting. Whenever thou tastest by
faith the humility of Christ, his meekness
and his patience, thou then eatest
of his fruit, and shalt find rest for
thy soul. Thou enjoyest in Christ the
favor and consolation of God. This
is the only way to true rest and tranquillity
of mind. For the grace and
comfort of God cannot enter into a
heart that is void of faith, and destitute
of the meekness and humility of
Christ. It is to the humble that God
gives grace. 1 Pet. 5:5.

5. How can someone understand the humility of Christ’s heart when their own heart is filled with pride and arrogance? How can they grasp the meekness of Christ’s heart when they are consumed by bitterness and envy? How can they appreciate His incredible patience when they thrive on revenge and are overwhelmed by chaotic emotions? Whoever doesn’t grasp the humility, meekness, and patience of Christ, doesn’t truly know Christ or believe in His holy name. If you genuinely want to gain a deep understanding of Christ, you must, through faith, obtain the same heart that Christ has; you must personally experience in your heart His meekness, patience, and humility. That’s when your knowledge will become solid and substantial. Just as fruit is recognized by its taste, so Christ, the tree of life, is recognized through experience. Whenever you taste by faith the humility of Christ, His meekness, and His patience, you partake of His fruit and will find rest for your soul. In Christ, you experience the favor and comfort of God. This is the only path to true rest and peace of mind. For the grace and comfort of God cannot enter a heart that lacks faith and is empty of the meekness and humility of Christ. It is the modest that God grants grace. 1 Pet. 5:5.



6. But how is it possible that Christ
should profit a man who does not desire
to have the least fellowship with
him? For, in truth, all those that
live in the darkness of sin, have no
fellowship with Christ, be their pretences
what they will. For thus says
St. John: “If we say that we have
fellowship with him, and walk in
darkness, we lie, and do not the truth.
But if we walk in the light, as he is
in the light, we have fellowship one
with another.” 1 John 1:6, 7. And in
the following chapter he explains it
more fully: “The darkness is past,
and the true light now shineth. He
that saith he is in the light, and hateth
his brother, is in darkness even until
now. He that loveth his brother,
abideth in the light, and there is no
occasion of stumbling in him. But
he that hateth his brother, is in darkness,
and walketh in darkness, and
knoweth not whither he goeth, because
that darkness hath blinded his
eyes.” 1 John 2:8-11.

6. But how can Christ help someone who doesn't even want to have a connection with him? The truth is, everyone who lives in the darkness of sin has no relationship with Christ, no matter what they claim. St. John says: “If we claim to have a relationship with him but live in darkness, we are lying and not living in the truth. However, if we walk in the light, just as he is in the light, we have fellowship with one another.” 1 John 1:6, 7. In the next chapter, he explains it more clearly: “The darkness is gone, and the true light is shining now. Anyone who claims to be in the light but hates their brother is still in darkness. Those who love their brother live in the light, and they have no reason to stumble. But anyone who hates their brother is in darkness, walks in darkness, and doesn’t know where they’re headed because the darkness has blinded their eyes.” 1 John 2:8-11.




7. As long, then, as a man continues
in that dark and terrible cloud of sin,
it is impossible that he should be enlightened
by Christ, the true Light of
the world, and be thereby brought to
a saving knowledge of God. Whoever
will attain to a true knowledge
of God and Christ, must firmly believe
that God is nothing but grace
and love. Now, no man can know
what love is, but he that has, and
practises it, the knowledge of a thing
being the result of a man's experience,
[pg 124]
of his feelings, and of the works
of truth which he performs. Whoever,
therefore, does not exercise love
(whatever words he may use about it),
continues an utter stranger to the nature
of love; and what he is pleased
to call love, is nothing but show and
pretence. And as Christ himself is
nothing but love and humility, meekness
and patience, and every true virtue,
so a man that is not frequent in
the performance of these and the like
virtues, is altogether ignorant of
Christ and of the truth. He is but a
superficial pretender to, and a vain
usurper of, His holy name, let his
boasts be what they may. The Word
of God is nothing but spirit. Whoever,
therefore, does not live and walk
in the Spirit, in no wise understands
what the Word of God is, though he
may dispute and argue copiously
about it. How shall a man tell us
what love is, who never performed
any act of love? How shall a man
give an account of the nature of light,
who, having been constantly confined
to a dark dungeon, has never seen the
light himself? Now, the light in man
is faith and charity, according to the
saying of Christ: “Let your light so
shine before men, that they may see
your good works, and glorify your
Father which is in heaven.” Matt.
5:16.


7. As long as a person stays wrapped up in that dark and terrible cloud of sin, it’s impossible for them to be enlightened by Christ, the true Light of the world, and thus come to a saving knowledge of God. Anyone who wants to truly know God and Christ must firmly believe that God is all about grace and love. Now, no one can really understand what love is except for those who have it and practice it; understanding something comes from a person’s experiences, feelings, and the genuine actions they take. So, anyone who doesn’t practice love (no matter what they say about it) remains completely clueless about what love truly is; what they call love is just show and pretense. And since Christ embodies nothing but love, humility, meekness, patience, and every genuine virtue, someone who doesn’t frequently engage in these kinds of virtues is completely unaware of Christ and the truth. They’re just a superficial pretender and a vain usurper of His holy name, no matter how much they brag. The Word of God is all about spirit. Therefore, anyone who doesn’t live and walk in the Spirit doesn’t truly understand what the Word of God is, even if they can debate and argue about it at length. How can someone explain what love is if they’ve never done anything loving? How can someone describe the nature of light if they’ve been stuck in a dark dungeon and have never seen the light themselves? The light within a person is faith and charity, according to what Christ said: "Let your light shine before others, so they can see your good deeds and praise your Father who is in heaven." Matt. 5:16.




8. In a word, the holy life of Christ
is nothing but love and charity. No
sooner do we, by faith, learn from him
true love and humility, meekness and
patience, as he himself has engaged
us to do, than we are transformed into
his image, and enlightened with that
true and eternal light, which he himself
is; according to that exhortation
of St. Paul: “Awake thou that sleepest
(namely, in sins and the lust of the
flesh), and arise from the dead, and
Christ shall give thee light.” Eph.
5:14.

  
8. In short, the holy life of Christ is all about love and kindness. As soon as we learn from him about true love, humility, gentleness, and patience through our faith—just as he has invited us to do—we become transformed into his likeness and filled with that true and eternal light that he embodies; in line with St. Paul’s encouragement: "Wake up, you who are asleep (meaning in your sins and selfish desires), and rise from the dead, and Christ will give you light." Eph. 5:14.



9. From all this it follows, that in
the case of as many as do not awake
from their spiritual lethargy, that is,
from the lust of the eyes, the lust
of the flesh, the pride of life, and
other pleasures that attend them,
their souls cannot be enlightened by
Christ, since they love darkness rather
than light, and thereby unfit themselves
for a reception of the divine
light.

9. From all this, it follows that for those who do not wake up from their spiritual slumber, which means the desire for material things, physical pleasures, pride, and other distractions that come with them, their souls cannot be illuminated by Christ, since they prefer darkness over light, making themselves unprepared to receive divine light.




10. It also hence appears that those,
on the other hand, who truly embrace
the life of Christ, and follow him in
faith, are by him graciously enlightened,
according to his promise: “I am
the light of the world: he that followeth
me (in faith and love, hope and
patience, meekness and humility, fear
of God, and in prayer, etc.) shall not
walk in darkness, but shall have the
light of life.” John 8:12. Therefore,
the true followers of Christ, and these
only, freely enjoy the light of life, and
are alone endued with true illumination
and sound knowledge of Christ.
And it is on account of this Christian
faith and life, that true believers are
called by the Apostle, a light in the
Lord. “Ye were,” saith he, “sometime
darkness, but now are ye light in
the Lord” (Eph. 5:8): here he means
the principle of faith, and those Christian
virtues that attend it. And again,
“Ye are all the children of light, and
the children of the day: we are not
of the night, nor of darkness,”—“putting
on the breast-plate of faith and
love, and for a helmet, the hope of
salvation.” 1 Thess. 5:5, 8. Christ
denies that the world (that is, carnal
and unregenerate minds), can ever
“receive the Spirit of Truth.” John
14:17.

  
10. It also seems that those who genuinely embrace the life of Christ and follow him in faith are graciously enlightened by him, as he promised: “I am the light of the world: whoever follows me (with faith and love, hope and patience, gentleness and humility, reverence for God, and in prayer, etc.) will not walk in darkness, but will have the light of life.” John 8:12. Therefore, the true followers of Christ—and only they—freely experience the light of life and are truly endowed with genuine understanding and knowledge of Christ. Because of this Christian faith and life, true believers are referred to by the Apostle as a light in the Lord. "You were," he says, "Once you were in darkness, but now you are light in the Lord." (Eph. 5:8): here he refers to the principle of faith and the Christian virtues that accompany it. Again, "You are all children of light and children of the day: we don't belong to the night or to darkness."—"wearing the breastplate of faith and love, and as a helmet, the hope of salvation." 1 Thess. 5:5, 8. Christ states that the world (meaning carnal and unregenerate minds) can never “receive the Spirit of Truth.” John 14:17.




11. That there might be a perfect
[pg 125]
and absolute example given to men,
and a complete idea of virtue and
goodness, the Son of God became also
Man, and by his unspotted and holy
life was made the public Light of the
world, that so all men might follow
him, believe in him, and receive light
from him. Since, however, false Christians
own with their lips that Christ
is the safe and great exemplar of
virtue, and yet do not follow him in
their life and actions, it is manifest,
that the heathens who esteemed virtue,
put the Christians to shame. The
most eminent of them, such as Plato,
Aristotle, Cicero, Seneca, have highly
recommended the study of virtue, and
freely confessed, that “if virtue could
be seen with bodily eyes, it would appear
fairer, and with a more glorious
lustre than even the morning star.”
But, truly, none have had a fuller view
of the beauty of virtue, than those who
by faith have seen Jesus Christ, that
unerring pattern of righteousness.
These are those that have “handled
the Word of life” (1 John 1:1), as St.
John tells us. And, surely, if heathens
have been so much absorbed by the
love of virtue, how much more should
a Christian love the transcendent
beauty of Jesus Christ, who is virtue
itself, and composed of nothing but
pure love, and unspotted meekness;
nay, who is God himself?

  
11. To provide a perfect and complete example for everyone, the Son of God became Man. By living a pure and holy life, He became the Light of the world, so that everyone might follow Him, believe in Him, and receive light from Him. However, false Christians say with their mouths that Christ is the ultimate example of virtue but fail to live by His teachings in their actions. This clearly shows that the pagans who valued virtue put Christians to shame. The most distinguished among them, like Plato, Aristotle, Cicero, and Seneca, highly praised the pursuit of virtue and admitted that "If virtue could be seen with our physical eyes, it would look more beautiful and shine more brightly than even the morning star." Truly, no one has comprehended the beauty of virtue more fully than those who, through faith, have seen Jesus Christ, the flawless example of righteousness. These are the ones who have “shared the Word of life” (1 John 1:1), as St. John tells us. And surely, if pagans have been so captivated by the love of virtue, how much more should a Christian cherish the extraordinary beauty of Jesus Christ, who is virtue itself, consisting entirely of pure love and unblemished meekness; indeed, who is God Himself?



12. It was not without cause, therefore,
that St. Paul preferred the love
of Christ to all other knowledge or
science: and with him we ought to
pray that we may experimentally
“know this love of Christ which passeth
knowledge” (Eph. 3:19), that so
we may thereby be “filled with all the
fulness of God.” Now there is no man
that has the love of Christ in him, but
he must necessarily also love the humility
and meekness of Christ, and
from sincere love to him readily embrace
them. By this means he is still
more and more enlightened, and day
by day transformed into the image of
Christ, “as from glory to glory.” 2
Cor. 3:18. And the reason of this is
evident; for God delights to give grace
to the humble (1 Peter 5:5), as the
Scripture tells us: agreeably to what
St. Bernard says, “The rivers of grace
flow downwards, not upwards.” They
visit and refresh the valley, but will
not rest upon mountains, or upon anything
that is high and lifted up.
How should then the grace of the
light and knowledge of God come to
a man that walks not in the humble
and holy light of Christ, but in the
way of Lucifer? For if there be any
faith in us, and if this be attended
with suitable fruits and practice, it
will not leave us “barren and unfruitful
in the knowledge of our Lord Jesus
Christ.” 2 Peter 1:8. In an humble
soul Christ lives, and then also his
Spirit rests upon it (the spirit of wisdom
and of understanding, the spirit
of counsel and might, the spirit of
knowledge and of the fear of the
Lord), as truly as it rested upon Christ
himself. For in whomsoever the light
and the life of Christ dwell, in him is
also Christ himself, who is the very
light and life of a Christian. And this
also is the reason that the gifts and
graces of the divine Spirit rest upon a
true Christian, as well as upon Christ
himself, according to the prophecy of
Isaiah. Ch. 11:1-3.

12. It was for good reason, then, that St. Paul valued the love of Christ more than any other knowledge or science: and we, too, should pray that we can truly experience "Understand this love of Christ that goes beyond knowledge." (Eph. 3:19), so that we may be “filled with all the fullness of God.” No one who has the love of Christ within them can help but love the humility and meekness of Christ, and out of genuine love for Him, naturally embrace them. Through this, they are continually enlightened and daily transformed into the image of Christ, “from glory to glory.” 2 Cor. 3:18. The reason for this is clear; God delights in giving grace to the humble (1 Peter 5:5), as Scripture tells us: in line with what St. Bernard says, “The rivers of grace flow down, not up.” They visit and refresh the valley but do not settle on mountains or anything that is high and lifted up. 

How can the grace of the light and knowledge of God come to someone who does not walk in the humble and holy light of Christ, but rather in the way of Lucifer? If there is any faith in us, and it is accompanied by appropriate fruits and actions, it will not leave us “unproductive and lacking in the knowledge of our Lord Jesus Christ.” 2 Peter 1:8. In a humble soul, Christ lives, and His Spirit rests upon it (the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord), just as it rested upon Christ Himself. For whoever has the light and life of Christ within them, also has Christ Himself, who is the true light and life of a Christian. This is also why the gifts and graces of the divine Spirit rest upon a true Christian, just as they do upon Christ Himself, according to the prophecy of Isaiah. Ch. 11:1-3.



13. Hence St. Peter, speaking to the
Jews, exhorts them to repent (or to be
renewed in their minds): “and ye
shall,” says he, “receive the gift of
the Holy Ghost.” Acts 2:38. Whence
it plainly appears, that those who are
in a state of faith and repentance, are
the only men duly prepared for receiving
[pg 126]
the divine Spirit, the true enlightener
of hearts.

13. So, St. Peter, speaking to the Jews, urges them to repent (or to change their minds): “and you will,” he says, “receive the gift of the Holy Spirit.” Acts 2:38. It clearly shows that those who are in a state of faith and repentance are the only ones truly ready to receive [pg 126] the divine Spirit, who truly enlightens hearts.




14. Whoever, therefore, desires to
be delivered from the blindness of his
heart, and from eternal darkness, yea,
from the devil himself, let him faithfully
follow Christ in true faith, in unfeigned
conversion, and in a thorough
newness of life. The nearer we are to
Christ, the nearer we are to the eternal
light; the more closely we adhere
to unbelief, the more we adhere to
darkness and to the devil himself. For
even as Christ, faith, and all the virtues,
are nearly allied and belong together,
so in like manner, are the devil,
unbelief, and all the vices, and works
of darkness, so nearly combined, as to
render it impossible to conceive of one
without the other.

  
14. So, whoever wants to be free from the blindness of their heart and from eternal darkness, and even from the devil himself, should sincerely follow Christ with true faith, genuine conversion, and a complete renewal of life. The closer we get to Christ, the closer we get to eternal light; the more we cling to unbelief, the more we remain in darkness and with the devil. Just as Christ, faith, and all virtues are closely connected and go together, the devil, unbelief, and all vices and works of darkness are so intertwined that it’s hard to imagine one without the other.



15. Consider the apostles of the
Lord. They followed their Master in
faith, in contempt of the world, denying
themselves, in renouncing their
possessions, and in living together in
unity of the Spirit. By this means
they were enlightened from above, and
filled with the Holy Ghost. Acts 2:1,
etc. With these terms the rich
young man in the Gospel being unwilling
to comply, he continued shut
up in the darkness of the world, and
was not enlightened unto eternal life.
Luke 18:23. For “if any man love
the world, the love of the Father is
not in him.” 1 John 2:15. And “he
that hateth his brother is in darkness,
and knoweth not whither he goeth:
because that darkness hath blinded
his eyes.” 1 John 2:11.

15. Think about the apostles of the Lord. They followed their Master in faith, disregarding the world, denying themselves, giving up their possessions, and living together in unity of the Spirit. Through this, they received enlightenment from above and were filled with the Holy Spirit. Acts 2:1, etc. The rich young man in the Gospel, unwilling to follow these terms, remained trapped in the darkness of the world and was not granted enlightenment for eternal life. Luke 18:23. For "Anyone who loves the world does not have the love of the Father in them." 1 John 2:15. And "Whoever hates their brother is in darkness and doesn’t know where they’re heading, because that darkness has blinded their eyes." 1 John 2:11.




16. All the sermons of Tauler refer
to this subject. He makes it appear,
that without the sincere exercise of
faith, without a serious course of mortification,
without self-denial, without
a narrow search into one's own heart,
and without the inward, calm sabbath
of the soul, no man can obtain or enjoy
the divine light.

  
16. All of Tauler's sermons talk about this topic. He suggests that without truly practicing faith, engaging in serious self-discipline, practicing self-denial, looking closely at one's own heart, and finding inner peace, no one can achieve or experience divine light.



17. In short, in proportion as the
works of darkness are destroyed in a
man by the Spirit of God, in that proportion
is he illuminated; and again,
in the same degree as the corrupt nature,
the flesh, and the world, pride,
and the lust of the eyes, domineer in
a man, in that degree darkness is left
in him, and the less of grace, of light,
of the Spirit of God and of Christ, is
he possessed of. Therefore it remains,
that without unfeigned repentance,
and a daily repentance, no man can be
truly enlightened from above.

17. In short, as the works of darkness are eliminated in a person by the Spirit of God, they become illuminated to that same extent; and conversely, to the degree that the corrupt nature, the flesh, the world, pride, and the desire for things one sees dominate a person, that same degree of darkness remains in them, resulting in less grace, light, and the Spirit of God and Christ within them. Therefore, it follows that without genuine repentance, and a every day commitment to repentance, no one can truly be enlightened from above.




18. Whoever yields too much to one
sin, undoubtedly opens a door to many
others. Sin never comes alone, but,
like a noxious weed, spreads itself on
every side, and gains more ground
every day. And as the darkness becomes
greater accordingly as the sun
retires, so as the holy life of Christ departs
from us, the darkness and sin increase,
till at length the man is swallowed
up in eternal darkness. On the
contrary, if a man devote himself to
the practice of one virtue, he gains
thereby an opportunity of practising
all the rest in time, and cannot but
daily proceed from one to another.
This admirable connection is represented
by St. Peter as a chain, in
which all the rings are linked together,
and none is suffered to separate from
another. “Add,” he says, “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;” superadding one
virtue continually to another, and
crowning all at last with this promise:
“If these things be in you and abound,
they make you that ye shall neither
[pg 127]
be barren nor unfruitful in the knowledge
of our Lord Jesus Christ.” 2
Peter 1:5-8. To sum up all in a few
words: Whoever is not earnestly bent
on the exercise of such heavenly virtues
as these, certainly knows not
Christ, and is void of all saving knowledge:
whereas, if a man by faith grow
in virtue, he also grows in Christ himself.
On the contrary, the wrathful,
the covetous, the proud, the impatient,
do not grow in Christ, but in the
devil.

  
18. Whoever gives in too much to one sin inevitably opens the door to many others. Sin never comes alone; it spreads like a harmful weed, taking over more and more each day. Just as darkness grows as the sun sets, when the holy life of Christ fades from us, darkness and sin increase until a person is completely consumed by eternal darkness. On the other hand, if someone dedicates themselves to practicing one virtue, they create an opportunity to practice all the others over time, naturally moving from one to the next. St. Peter illustrates this wonderful connection as a chain, where all the links are connected, with none separating from the others. "Add" he says, "Add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, patience; and to patience, godliness; and to godliness, mutual affection; and to mutual affection, love;" continuously adding one virtue to another, ultimately culminating with this promise: “If these qualities are in you and are growing, they will ensure that you are neither unproductive nor ineffective in your knowledge of our Lord Jesus Christ.” 2 Peter 1:5-8. To sum it up briefly: Whoever is not genuinely committed to practicing such heavenly virtues does not truly know Christ and lacks saving knowledge. However, if a person grows in virtue through faith, they also grow in Christ himself. In contrast, the angry, greedy, proud, and impatient do not grow in Christ, but in the devil.




19. It is the apostle's command, that
we should grow up “unto a perfect
man.” Eph. 4:13. As a child gradually
grows up to the stature of a perfect
man, so a Christian ought daily
to grow in the practice of faith and
virtue, till he become a perfect man in
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. 1:9. As
if the apostle had said: Christ by his
death has indeed taken away our sins,
and blotted them out; not that we
should continue in the service of sin,
but that, dying to sin, and living to
Christ, we should show forth the
fructifying power of the death of
Christ. Without this order practically
applied to the mind, it is manifest,
that the purging away of our old sins,
and the atonement made for them,
can profit us nothing. Our sin is
never forgiven until we entirely quit
it, repent of it, and embrace Christ
with an unfeigned belief. If we preserve
but one sin alive, the mortifying
of all the rest, if that were possible,
would avail nothing; but we should
be condemned to eternal death, without
any hope of expiation or forgiveness.
Thus, a man may be damned
for the sin of wrath alone; whereas,
if he had seriously corrected and
quitted it, he would have obtained
pardon not only for that, but even for
other sins of which he stood guilty.
But neglecting to do this, he is one of
those that are “blind,” and “he forgets
that he was purged from his old
sins!” 2 Pet. 1:9.

  
19. The apostle commands us to grow up “into a perfect person.” Eph. 4:13. Just as a child gradually matures into a fully developed adult, a Christian should consistently grow in their faith and virtue every day until they become a perfect person in Christ. However, "Anyone who lacks these qualities is blind, can't see far, and has forgotten that they were cleansed from their past sins." 2 Pet. 1:9. It’s as if the apostle is saying: Christ, through his death, has indeed removed our sins and erased them; not so that we can continue to live in sin, but so that by dying to sin and living for Christ, we can demonstrate the transformative power of Christ's death. Without applying this principle to our minds, it’s clear that the removal of our old sins and the atonement for them won’t benefit us at all. Our sins aren’t truly forgiven until we completely turn away from them, repent, and genuinely embrace Christ with faith. If we hold onto even one sin, then trying to suppress all the others, if that were even possible, would do us no good; instead, we would face eternal death with no hope of redemption or forgiveness. Therefore, a person could be condemned solely for the sin of anger; whereas, if they had truly corrected and abandoned it, they would have received forgiveness not only for that but also for other sins they were guilty of. By failing to do this, they become one of those who are "visually impaired," and "they forget that they were purified from their past wrongs!" 2 Pet. 1:9.



20. By this we are given to understand
the necessity of repentance, and
a thorough change of life: for although
Christ died for our sins, and
abolished them with the price of his
blood, yet can we never partake of
that merit, unless we repent. Without
repentance this precious blood profits
nothing. And though every man has
a promise of pardon for his sin through
the merit of Christ, yet that promise
belongs not to the unbeliever, nor to
the impenitent, but to those only who
truly repent and reform their lives.
Those sins shall not be remitted,
which a man will not leave; but those
only which he is willing to quit, and
for which he heartily grieves. And
here the word of the Lord is verified,
“The poor have the Gospel preached
to them;” that is, remission of sin,
and life everlasting consequent upon
it. Matt. 11:5. Let us suppose a
man, who, for many years, has been
the servant of covetousness, after the
example of Zaccheus; or of lust, as
Mary Magdalene; or of wrath and
revenge, as Esau. Let us also suppose
that this man, as soon as he
heard that either these sins were to
be entirely left, or that the death and
blood of Christ would else profit him
nothing, becomes a true suppliant to
God, and cries out to him: “Oh God!
how am I grieved for this! O Lord,
be merciful, be merciful!” and then
forms a new resolution, desists from
his sin, craves pardon and grace, and
believes in Christ. Then all his former
offences are, of grace, freely remitted
[pg 128]
to him. No merit of his own is regarded,
but solely the death and the
blood of Christ shed for him. This is
the only way in which a returning
sinner is to obtain mercy. Whereas,
he that does not fully resolve to
abandon his former sins, his covetousness,
wrath, usury, pride, lust, etc.,
will hope forever in vain for a remission
of sin, being condemned to everlasting
confusion and anguish. He
shall be obliged to satisfy for himself
the justice of God, and yet will never
be able to perform it. On earth he
was destitute of that faith which purifies
the heart (Acts 15:9); and so his
sin and lust, which have not been
mortified here, shall forever torment
him there. It is for this reason, that
St. Paul so earnestly inculcates, “that
they which do such things, shall not
inherit the kingdom of God.” Gal.
5:21. And therefore either the loss
of this heavenly kingdom must certainly
follow, or the narrow way of
self-denial must be heartily chosen.

20. This shows us the importance of repentance and a complete change in our lives: even though Christ died for our sins and paid for them with his blood, we can't benefit from that unless we repent. Without repentance, this precious blood is worthless. Although everyone is promised forgiveness for their sins through Christ's merit, that promise doesn't apply to those who don't believe or those who refuse to repent; it is meant only for those who genuinely repent and change their lives. Sins won't be forgiven if someone isn't willing to give them up; only those sins that a person is ready to abandon and truly grieves over will be forgiven. Here, the word of the Lord is confirmed, "The Gospel is preached to the poor;" which means forgiveness of sin and eternal life that comes with it. Matt. 11:5. Imagine a man who has served greed for many years, like Zaccheus; or lust, like Mary Magdalene; or anger and revenge, like Esau. Suppose that this man, as soon as he learns that he must abandon these sins or that the death and blood of Christ won't help him, genuinely pleads with God, crying out: "Oh God! How deeply I mourn this! Oh Lord, please be merciful, be merciful!" Then he makes a new commitment, stops sinning, asks for forgiveness and grace, and believes in Christ. All his past offenses are, by grace, freely forgiven. His own merit doesn’t matter—only the death and blood of Christ shed for him. This is the only way a returning sinner can receive mercy. However, someone who doesn't fully resolve to leave behind their old sins, such as greed, anger, usury, pride, and lust, will always hope in vain for forgiveness and will be condemned to eternal shame and suffering. They will have to face God’s justice alone and will never be able to meet that requirement. In life, they lacked the faith that purifies the heart (Acts 15:9), and so their sin and desires, which were not put to rest here, will torment them forever there. This is why St. Paul emphasizes, "Those who do such things will not inherit the kingdom of God." Gal. 5:21. Therefore, either they will certainly lose this heavenly kingdom, or they must genuinely choose the narrow path of self-control.




21. Wherever this unfeigned conversion
to, and faith in, God, are
wrought in the soul, there pardon and
divine grace are freely bestowed. And
where these are, there is Christ also;
without whom no grace can be obtained.
Where Christ is, there are
likewise his precious merit, and the
full ransom which he has paid for our
sins, and which is appropriated to the
penitent soul. Again, where these are,
there is righteousness; and with righteousness,
is peace; and with peace,
sweet serenity of conscience. It is
then, that righteousness and peace kiss
each other in the soul. Ps. 85:10.
This clearness of conscience is attended
with the Spirit of God himself; who
being a Spirit of joy, will surely pour
forth the “oil of gladness” (Heb. 1:9),
and quicken the soul with a foretaste
of life eternal itself, which shall
be joy and glory without end.

  
21. Wherever genuine conversion to, and faith in, God occur in the soul, there forgiveness and divine grace are freely given. And where these are, Christ is also; without Him, no grace can be received. Where Christ is, there are also His precious merits and the full price He has paid for our sins, which is applied to the repentant soul. Furthermore, where these exist, there is righteousness; and with righteousness comes peace; and with peace, sweet tranquility of conscience. It is at that point that righteousness and peace embrace each other in the soul. Ps. 85:10. This clarity of conscience is accompanied by the Spirit of God Himself, who, being a Spirit of joy, will surely pour out the “oil of joy” (Heb. 1:9), and revive the soul with a glimpse of eternal life itself, which will be joy and glory without end.




22. This is that light of eternal life,
that eternally triumphant joy, with
which those only are crowned that
live in Christ, and exercise daily repentance.
This is the beginning of a
spiritual life, as the death of Christ is
the basis and foundation on which it
is raised. On the contrary, where
there is no repentance, there is no pardon
of sin; where there is no inward
remorse or spiritual sorrow, there
grace cannot have a place. Where
these are wanting, there Christ himself
is wanting, together with the whole
extent of his merits and satisfaction,
be the pretences of the false Christian
ever so fair and specious. Where this
satisfaction is not thoroughly applied
to the soul, there is no righteousness,
and consequently no peace, no good
conscience, no comfort. Where there
is no comfort of heart, there is no
Holy Ghost, no joy, no calmness of
mind, and no life eternal; but death,
hell, condemnation, and everlasting
darkness.

  
22. This is the light of eternal life,  
that everlasting joy that only those  
who live in Christ and practice daily repentance experience. This marks the start of a  
spiritual life, as the death of Christ is  
the foundation on which it stands. Conversely, where there is no repentance, there is no forgiveness  
of sin; where there is no inner remorse or spiritual sorrow,  
grace cannot exist. Without these, Christ himself  
is absent, along with all his merits and satisfaction,  
no matter how appealing the claims of the false Christian may seem. Where this  
satisfaction is not fully applied to the soul, there is no righteousness, and thus no peace, no good  
conscience, and no comfort. Where there  
is no comfort of heart, there is no  
Holy Spirit, no joy, no peace of  
mind, and no eternal life; only death,  
hell, condemnation, and everlasting  
darkness.




23. Behold, O man! how true it is,
that none of those who refuse to follow
Christ in their lives, by an unfeigned
repentance, can ever get rid
of the blindness of their hearts, and
of everlasting darkness.

  
23. Look, O man! how true it is,  
that none of those who refuse to follow  
Christ in their lives, through genuine  
repentance, can ever escape  
the blindness of their hearts, and  
eternal darkness.



[pg 129]





 Chapter 38.


 Demonstrating That A Life Lacking Christianity Leads To False Beliefs, Hardness Of Heart, And Spiritual Blindness; Also Discussing The Eternal Election Of Grace.



For a little while longer, the light is with you. Walk while you have the light, or darkness will come upon you; because anyone who walks in darkness doesn't know where they're going..—John12:35 PM.




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.

  
Since faith in Christ has been rejected and nearly erased by a life devoid of godliness, what good is his teaching to us? His teachings, along with the Word and Sacraments, are given to us for no other purpose than to be deeply absorbed and transformed into our very life and spirit. Just as good fruit comes from good seed, so the Word and Sacraments should lead to a noble life of regeneration within us, or a new birth; the new, holy, and spiritual person; or, to put it simply, a true and genuine Christian. A Christian must be born again of the Spirit, the Word, and the Sacraments, and must believe and live in Christ as the fundamental principle of a life filled with grace. Just as certainly as a child is conceived by his father, a Christian must truly be born of God and 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.


2. So, when we don’t make an effort to fight against our corrupt nature, and to incorporate the teachings of Christ into our lives; indeed, when we go against the Christian teachings with an anti-Christian lifestyle, marked by irreverence and disrespect; isn’t it clear that we aren’t truly born of God or Christ? What good will Christ's teachings do for us if our lifestyles don’t reflect them at all? Will our empty claims about the light of the Gospel help, when we are clearly walking in darkness? This is why the light rightfully withdraws from us, and the world becomes filled with darkness, false teachings, errors, and deceiving spirits. To protect us from these, our blessed Savior gave us this warning: "While you have the light, walk in the light, or darkness might take over you." (John 12:35); meaning, so you aren't led into various errors and deceptions, into blindness and hard-heartedness, into darkness and biases that make it difficult to receive the light of the Gospel. This happened with Pharaoh, the Jews, and also with Julian the Apostate; who, in the end, burdened by the guilt of his own conscience, openly admitted, to his own shame, that Christ was indeed alive and reigning, and was both Lord and God; exclaiming, "You have won, O Galilean; you have won." It would have been better for him to have said, "God, please have mercy on me!" But unfortunately, this was completely beyond his grasp due to the hardness of his heart, which had developed from a continuous pattern of sin and by rejecting Christ’s mercy.




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.

 3. This stubbornness is that[pg 130] terrible darkness that ultimately descends on anyone who refuses to embrace the light while they still have it. It is a just consequence for those who insult the truth, like Pharaoh did when he said: "Who is the Lord that I should listen to Him and let Israel go? I don’t know the Lord." Exodus 5:2. So it was only right that he should feel the overwhelming power of God even more acutely, becoming an example for the entire world and a lasting reminder of the Lord's wrath and the foolishness of people who mistakenly believe they can stand against 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.”

4. In the same way, the Jews of old were struck with blindness and hardness of heart when they refused to listen to the voice of the Lord. They had been warned by Moses long ago that this would definitely happen. “God,” he says, "will strike you with madness, blindness, and confusion of the heart." Deut. 28:28. This indeed came upon them, as seen in Isaiah, chap. 6:9-12. Thus, it is clear that such hardness of heart is the just punishment for unbelief and contempt for God and the heavenly truth He declared; according to the words of St. Paul: "Due to all the deceitfulness of wrongdoing in those who are lost, because they did not embrace the love of the truth that could save them. For this reason, God will send them a powerful delusion so that they will believe a lie." 2 Thess. 2:10, 11. Therefore, it is evident why God often afflicts people with such dreadful blindness and hardness of heart; specifically, because they "do not accept 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.

5. Indeed, the person from whom God takes away His offered grace is truly the most wretched and miserable; and on their own, they can never find their way back to the right path. To illustrate this, we have the examples of Pharaoh and Julian. The person from whom the Lord removes His light must inevitably live in darkness. However, God only removes it from those who refuse to walk in it; He doesn’t take His grace away from anyone except those who openly 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.

  
6. In this way, the words of St. Paul should be understood: “ ‘I will have mercy (he says) on whom I will have mercy.’ So, he shows mercy to whomever he chooses; and he hardens whomever he chooses.” Rom. 9:15, 18. But truly, the Lord has compassion on all who willingly accept his mercy; conversely, he hardens those who reject and blaspheme the offer of his grace. It is this intentional resistance that St. Paul criticizes in the Jews: "It was essential," he says, "That the word of God was first shared with you; but since you reject it and see yourselves as unworthy of eternal life, we are turning to the Gentiles." "When the Gentiles heard this, they were glad and praised the word of the Lord, and all who were meant for eternal life believed." (Acts 13:46, 48): that is, all who did not resist and stubbornly dismiss the word of grace as the means of faith. The Jews could not believe because they were guilty of this; for the Lord has not designated anyone for eternal salvation who scornfully rejects his word and remains 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.

  
7. The call to eternal life, or the choice of grace (Rom. 11:5), is fully realized in Jesus Christ, with the promise attached that God  
[pg 131]  
offers His grace to everyone through the Gospel; those who accept it are chosen for eternal life; and anyone who rejects it  
thereby “consider themselves unworthy of everlasting life,” as St. Paul puts it. In other words, through their own fault, they  
make themselves unworthy of that blessing and shut themselves off from the universal grace shown in the Gospel; by doing so,   
they erase their names from the book of life, which is Christ, resist God's good work through their own stubbornness, and therefore  
cannot attain that true saving faith that the Word inspires.




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.

  
8. And let’s not fool ourselves into thinking that only those who don’t openly embrace the faith and teachings of Christ (like Muslims and Jews) reject the word of God. We might assume that those who profess the Christian faith and follow the teachings of the Gospel can’t be seen as rejected the offer of mercy. However, it’s clear that everyone who refuses to follow Christ, doesn’t take His life as their own, and doesn’t walk in the light is guilty of this serious charge. Because of this, God is moved to withhold His word and pure teachings from them. "I," says Christ, "I am the light of the world: anyone who follows me will never walk in darkness but will 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.

  
9. So we learn that anyone who follows Christ's example and lives like Him will not be in danger of being misled by any deception or mistake. They will also avoid the spiritual blindness and hardened hearts that can come from merely claiming to be Christian without genuine faith. Think about, on one side, the many proud, noble, educated, clever, and powerful people in this world; and on the other side, the errors, ignorance, and deceptions they find themselves in. Really, these deceptions come from one main reason: people do not live in Christ and avoid imitating His holy life; therefore, they 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.

10. From the same source also come those "workings of Satan" and those “strong delusions” along with all the “false miracles” mentioned by St. Paul (2 Thess. 2:9-11), which are increasingly present because the world is unwilling to follow Christ, and thus avoid delusions and errors. "What connection does light have with darkness? And what agreement does Christ have with Belial?" 2 Cor. 6:14, 15. In other words, purity of doctrine and divine knowledge cannot exist alongside those who live in sin, darkness, pride, greed, and unclean pleasures. How can pure doctrine coexist with those who lead impure lives and behaviors? Nothing could be more incompatible than pure 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.

  
11. So, if we want to keep our beliefs genuine, we need to completely change our mindset, staying away from worldly ways and actions that aren’t Christian. We need to "wake up" (Eph. 5:14) from the lethargy of sin and cast off the works of darkness, so that Christ can once again shine the light of true faith on us. It’s clear that anyone who doesn’t follow Christ’s example or imitate his love, humility, meekness, patience, and obedience will inevitably be misled and fall away from knowing God, because they’re not walking the path that 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.

12. On the contrary, if we truly lived in Christ, if we embraced his love and humility, and focused all our efforts and studies solely on this one objective, which is to put our flesh to rest and let the life of Christ rise within us; that through him we could overcome ourselves and conquer the flesh, the world, and the devil; if we could achieve this even once, there would be very little conflict and争议 over doctrine, and heresies would simply disappear.




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.

  
13. Ahab is a prime example of a strange delusion. Due to his wicked and tyrannical life, he was fooled by four hundred false prophets. 1 Kings 22. It was their encouragement that led him to embark on that disastrous mission against the Syrians, despite the true prophet Micaiah warning him that he would die in that battle. However, misled by false promises, he turned away from the truth and trusted the lying prophets, who only predicted peace and prosperity for him. As a result, God’s justice caught up with him, just as the true prophet had said, and dogs ended up lapping up 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.

14. This confirms what St. Paul said: "The god of this world has blinded the minds of unbelievers, preventing the light of the glorious gospel of Christ from shining on them." 2 Cor. 4:4. Isn’t the same warning directed at all hypocrites who brag about Christ and his teachings, but reject him through their lives and actions? For the Lord says through the prophet: "These people approach me with their words and honor me with their lips, but their hearts are far from me; so the wisdom of their wise will be lost, and the understanding of their prudent will be concealed." Isa. 29:13, 14. Regarding the prophets specifically, the Lord clearly stated that he has “included the prophets, the leaders, and the visionaries.” Thus, the vision will be like a “locked book,” etc. Verse 10, 11. As for the Jews themselves, the apostle has told us that there is a "veil over their hearts," preventing them from seeing the true Messiah; however, this will be “removed when they turn to the Lord.” 2 Cor. 3:15, 16.








 Chapter 39.


 Demonstrating that the integrity of the doctrine of the Divine Word is upheld not just through discussions and publications, but also through genuine repentance and a holy life.



Hold on to the true teachings you’ve heard from me, with faith and love in Christ Jesus. Protect that valuable thing entrusted to you, through the Holy Spirit who lives in us.—2Tim.1:13, 14.




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.


It is essential that the purity of our beliefs and the truth of the Christian faith are upheld and defended against all false teachers. We have the example of the holy prophets, who passionately preached against the false and idolatrous prophets of the old law; [pg 133] of the Son of God, who strongly debated the Pharisees and scribes in 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.

  
2. Likewise, St. Paul strongly defended the belief in justification by faith (Rom. 3:20, etc.), good works (2 Cor. 9:8, etc.), the resurrection of the dead (1 Cor. 15:1, etc.), and Christian liberty (1 Cor. 9; 10—Gal. 5:1, etc.) against certain false apostles who infiltrated the Church. Additionally, we see the example of the holy bishops and leaders of the early church, who, following the apostles' lead, actively opposed pagan superstitions and the heresies of their time in their public writings. Moreover, General Councils were convened by Christian emperors to condemn the main heretics that plagued the church during that period, such as the Arians, Macedonians, Nestorians, and Eutychians. We also have the example of Martin Luther, whose controversial books and writings successfully challenged the papacy and other sects in more recent times.




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.

  
3. Therefore, preaching, writing, and debating against heretics must continue to maintain the purity of doctrine and true religion. For this reason, the apostle insists that "A bishop should be able to encourage and persuade those who disagree." Titus 1:9. While this is both lawful and commendable in itself, the misuse of it has led to such an increase in debates and controversies these days that aspects of the Christian life, true repentance, love, and godliness seem almost forgotten; as if the core of Christianity is centered on arguing and writing controversial books rather than on the genuine holiness of life and purity of conduct that the Gospel calls for.




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?

  
4. Consider the examples of the holy Prophets and Apostles, as well as the Son of God himself. They didn’t just challenge false prophets and apostles, along with the superstitions they upheld; they also passionately urged true repentance and living a holy life. Their sermons were filled with power and energy; they showed that wickedness and a lack of repentance destroyed true religion and worship, left the Church in ruins, and led to plagues, wars, and famines in kingdoms and lands. And all of this happened just as they said it would. This is reflected in the Prophet’s declaration, where he warns the Jews, "Since the vineyard of the Lord produced wild grapes instead of good ones, the Lord decided to destroy it." Isaiah 5:4, 6. From this, we see that impiety is the reason God takes his Word away from us. Doesn’t the Lord communicate a similar message in the words recorded by St. John? "Walk while you have the light, or else darkness will fall upon you." John 12:35. But what does it mean to walk in the light if not to imitate Christ in his life and to have the same mindset that he had? And what does the Lord imply by the “darkness is approaching,” if not the loss of the Gospel and the purity of Christian doctrine? All this clearly shows us that without repentance and a holy life, no soul can be illuminated [pg 134] with the saving light of the Gospel. For the Holy Spirit, who is the true enlightener of hearts, flees from the ungodly and chooses only holy souls 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 a false sense of security are the root 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.

  
5. True knowledge of Christ and the practice of his teachings aren't just about words; they require action and living a holy life, as St. Paul says: "They claim to know God, but their actions deny Him. They are worthless, disobedient, and unfit for any good work." Titus 1:16. He adds, "They have a form of godliness, but reject its true power." 2 Tim. 3:5. This teaches us that living wickedly denies Christ and his Gospel just as much as denying with words; someone who doesn't put Christ's teachings into practice doesn't truly know him. A person who hasn't experienced humility, meekness, patience, and love from Christ can't truly know Christ; therefore, during tough times, they won't be able to confess him freely. Those who confess Christ's teachings but reject him in their lives only confess him partially. Similarly, anyone preaching Christ’s teachings without embodying them is preaching only part of him. The world is filled with books debating doctrine, yet very few focus on the reality of a Christian life. What is doctrine without life, but a tree without fruit? How can someone follow Christ's teachings if they refuse to follow him in their actions? The essence of Jesus Christ's doctrine is “charity, from a sincere heart, a good conscience, and genuine faith.” 1 Tim. 1:5. Yet we live in a time overflowing with debaters and theorists on doctrine, making it seem like they care only about promoting religion and piety. However, on closer inspection, they are often filled with malice, pride, envy, and greed. This is why the apostle links faith and love, when he instructs us to "stick to the way of sound words." 2 Tim. 1:13. Life and belief system must go hand in hand and never be separated in the crucial 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.

  
6. While we certainly do not claim that eternal life is achieved through our own efforts and devotion (for "we are supported by the power of God through faith for our salvation," 1 Pet. 1:5), it is clear that living an ungodly life drives away the Spirit of God along with all His gifts, which include faith, knowledge, understanding, and wisdom as significant ones. Therefore, it follows that without a holy life, true purity of doctrine cannot be maintained; and those who refuse to follow Christ in His life cannot be enlightened by the true light of the Gospel. Conversely, those who walk in the light, meaning those who persist in the blessed footsteps of Christ, are illuminated by the true light (John 1:9), which is Christ, and are thereby protected from the dangers of deception and error. In this regard, the holy and enlightened writer Tauler has stated: “As soon as someone commits and surrenders themselves to God, denying their own will and desires, the good Spirit of God begins to enlighten them right away, giving them solid and sound knowledge. This person truly holds the genuine spiritual sabbath in their heart, resting from all sinful desires and their own will and actions.” This statement applies to the state after conversion and to the 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.

  
7. It’s not without reason that the Lord says, “I am the way, the truth, and the life.” John 14:6. He refers to himself as the way to show us the path. And how did he show it? Not just through his teachings, but also through his holy life. The life of our blessed Redeemer was characterized by true and sincere devotion to God, guiding us towards truth and life, which are central to our whole faith and the essence of all God's commandments. This book of life contains many significant and challenging lessons that could take up all our time to learn. It emphasizes genuine repentance and the living, practical faith that goes along with it; it teaches us about love, hope, meekness, patience, and humility; it explains the duty of prayer and the fear of God: all of which together embody the full life of Christ, providing us with a model to emulate. This is the “narrow gate,” and the "narrow path," which few can find. Matt. 7:14. This is the book of life, which very few engage with, even though it contains everything a Christian should know and do; therefore, we won’t need any other book for our eternal salvation. This is also why Holy Scripture is contained in just a few books, to show that Christianity isn’t about a multitude of writings, but about living faith and serious imitation of Christ. As the wise man says: "There’s no limit to how many books can be made, and studying a lot can be exhausting." Therefore, let us hear the conclusion of the whole matter: "Respect God and follow 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?


8. In the parable, we learn that the devil comes at night and plants weeds among the wheat, then moves on. Matt. 13:25. This shows us that when people put aside the need for repentance and fall into complacency, worldly attachments, and temporary cares, the devil slowly spreads his false teachings in the fertile ground of pride (Gen. 3:5), leading to various sects, divisions, and heresies. It was through the sin of pride that both angels and humans lost the true light they once had. Pride is the root of all deception and mistakes that have unfortunately entered our world. If Satan and Adam, the first man, had remained humble like Christ did during his time on earth, then no errors or temptations would have troubled this world. Now, the only way left for our recovery is what St. Paul teaches: "Wake up, you who are sleeping, and Christ will give you light." (Eph. 5:14), emphasizing that no one can be truly enlightened by God without shaking off their sinful slumber, meaning their complacency, irreverence, and impiety. St. Peter also confirms this: "Repent, and you will receive the gift of the Holy Spirit." (Acts 2:38); and the Lord himself said: "The world cannot accept the Spirit of truth because it doesn't see him or know him." John 14:17. And what is the world, but a life lived 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.

  
9. Again, when the Lord says: “You will recognize them by their actions.” (Matt. 7:20); doesn’t he mean the actions of a good and holy life as the true indicators through which we can distinguish between genuine and false Christians? A superficial, empty declaration of faith in Christianity is not a reliable foundation to stand on. Any false Christian can disguise themselves with the wolf in sheep's clothing of a verbal profession of faith while being anything but a true Christian on the inside. However, even if the lives of those who profess Christianity are very vain and wicked, it doesn’t follow that the entire doctrine is false or corrupted, as some would suggest, foolishly judging our beliefs based on the misdeeds of a few of its so-called followers. If this were the case, the teachings of Christ and his apostles would also be guilty of error and falsehood, because even during their times, many impious individuals infiltrated the church and made a fair show of being Christians. A sinful life does not provide adequate proof of false doctrine in general, though it can give us insight into whether a person is a true or a false Christian. Truly, someone cannot genuinely believe if their life contradicts the essence and qualities of true faith. Such a person is no more a believer or a Christian than a dead body is a living person. Therefore, all those who are among these corrupt and unfruitful trees are meant for nothing but to be cut down and thrown 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.

  
10. To understand this better, we should look into the nature of genuine and saving faith, and the unique characteristics that come with it. First of all, true saving faith operates through love. Gal. 5:6. Through faith, a person becomes “a new being” (Gal. 6:15); they are born again and united with God. Through faith, “Christ lives” and works “in his heart.” Eph. 3:17. Through faith, the entire kingdom of God is established within the soul, and the divine Spirit “cleanses and enlightens the heart.” Acts 15:9. The Scriptures thoroughly describe these and similar traits associated with true faith. As the apostle states: "Anyone who is connected to the Lord (through faith) is one spirit." 1 Cor. 6:17. Being one spirit with Christ means having the same mindset, heart, and will as He does. This unity of spirit implies that the new, holy, and heavenly life of Christ is ignited within us. Similarly, it is said: "If anyone is in Christ, they are a new creation." (2 Cor. 5:17); where to be in Christ means not just believing in Him, but also living in Him. Further, "I will promise to be with you forever; I will commit to you with faithfulness." Hos. 2:19, 20. This statement signifies that a person, through faith, is completely and spiritually united to Christ: where faith exists, Christ is present; where Christ is, a holy life thrives in the person; where the life of Christ is, His love also exists; and where love is, there is God Himself, who “is love” (1 John 4:8), along with the Holy Spirit. In this divine order, all these celestial interactions intertwine, just as the head is one with the members, and the cause is connected to the effect. St. Peter compellingly reinforces this relationship of faith and life when he urges us to "Make every effort to add to your faith: start with virtue, then knowledge; from knowledge, move to self-control; then to patience; next, to godliness; followed by brotherly kindness; and finally, to love." “If these things,” he says, “be in you and increase, they make you so that you will neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But whoever lacks these qualities is blind, cannot see far ahead, and has forgotten that they were cleansed from their old sins.” 2 Pet. 1:5-9. Here the apostle clearly states that anyone who does not have this union of faith and life lacks any saving knowledge of Christ and walks in darkness. True faith fundamentally changes a person, renews them, and revitalizes them in Christ; so that from then on, they may live and dwell in Christ, and Christ may live and dwell in them.









 Chapter 40.


 Various Guidelines for Living a Holy Life.



Train yourself for godliness. For godliness is beneficial in every way, holding promise for both the present life and the life to come.—1Tim.4:7, 8.




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.

  
This apostolic statement provides a brief overview of a Christian's life and the main focus of their efforts, which is the pursuit of godliness or Christian piety, encompassing the entire range of Christian virtues. The apostle presents two reasons to encourage this divine pursuit and its consistent practice. First, he states, "Being godly is beneficial in every aspect." Godliness serves us remarkably as soon as it influences our words and actions. It makes our entire life pleasing to God and beneficial to others. The second reason is that godliness comes with a gracious reward, both in this life, as seen in the examples of Joseph, Daniel, and others, as well as in the life to come, where we will reap continuously if we do not give up while we are here. Gal. 6:9. To encourage us further in practicing piety, let us strive to remember 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.

I. Even if you can't reach the level of holiness that the word of God demands and that you personally want, you must always keep deeply longing for it; because such sincere desires are always pleasing to God. God cares more about the heart from which a person's actions come than the actions themselves. However, never forget to control your desires and don't let them dominate you.




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.

  
II. In everything you think and do, make sure to keep the heart's purity. Guard it carefully, so you don't get tainted by prideful thoughts, words, or actions; by anger, or other sinful acts influenced by the flesh and the devil. Sin allows the devil in and closes your heart to 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?

III. Keep studying to uphold the freedom of your soul, and  
[pg 138]  
don't allow yourself to be enslaved or trapped by an excessive love for people or the things of this world, which you should actually be in charge of. Think about the worth of your soul, which is definitely more valuable than this temporary, fading world. Why would you belittle it to the point of submitting it to the weak, low, and trivial 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.

IV. Be careful of the worries and world's sorrow, because it leads to death.  
2 Cor. 7:10. Just as earthly sorrow leads to death, divine sorrow leads to life and builds up an eternal treasure!  
Worldly sorrow comes from greed and envy; from excessive worry; from doubt and impatience; and other temporary sources. Godly sorrow comes from understanding your sins and the eternal consequences that follow them. This sorrow brings about many positive effects in a repentant soul, and "brings about repentance leading to salvation, which is not something to regret;" accompanied by spiritual joy and true peace or calmness of mind. No temporary loss should distress you as much as remembering your sins, through which you have 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.

  
V. If you can't carry your cross with joy and positivity, at least bear it with patience and humbleness, and accept the divine will and guidance calmly. Because, truly, God's will is always good; it aims for your benefit and salvation. So whatever God decides for you in His wisdom, accept it gratefully, whether you are joyful or sad, poor or rich, high or low, unimportant or exceptional, as He determines your fate. Keep this thought in your mind: "This is what appears to be good to God, so it must also be beneficial for me. His will, not mine, be done." Therefore, do not let what pleases God upset you; instead, take joy in the knowledge that everything is arranged according to His will and for your salvation. Remember that "The Lord is just in everything He does and pure in all His actions." Ps. 145:17. Thus, it is only right that God's will should be done, as it is always good and beneficial; and that your own will should be subdued and unfulfilled, since it is often harmful and misguided.




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.

  
VI. Whenever the Lord fills your soul with heavenly joy, accept it with thanks and humility. But when He decides to pull away the comforting light of His presence, remember that controlling your desires is ultimately more beneficial than feeling elevated joy in your spirit. Too much spiritual joy can lead many to spiritual pride. What causes hardship and sorrow is much more effective in keeping your desires in check than what is enjoyable and pleasing to our nature. The Lord knows best who should be guided along a smooth and pleasant path and who must go through a rough, rocky, and difficult way. Always see it as best to reach your destination by the route that divine Wisdom has selected for you, no matter how different it may be from your own choice or the plans of your heart. Keep in mind that "sadness is better than laughter;" and that "The sadness on a person's face can improve the heart." And if you want to be wise, trust the insights of the wise person who also tells you that "The wise person finds their heart in places of sorrow, while the fool’s heart is in places of joy." 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.

  
VII. Make an offering to God of everything you have and do. If you
can’t bring offerings of deep and
exalted devotion, prayer, thanksgiving,
and other similar acts of
faith, at least offer what you have
with a good heart and a sincere desire.
Wish, at the very least, that it may be acceptable
to the Lord; for having
such a wish, or being willing to have
it, is no insignificant offering, but is
very pleasing to God’s kindness.
To the extent that you wish to offer
your devotion, your prayer, and
praise; to that extent God accepts
it. He requires no more from
you than what he himself works in
you by his grace: nor can you give
him more than he has first given
to you. In the meantime,
ask the Lord Jesus to graciously supply what is
lacking in you, through his own more
perfect offering and sacrifice: because
he, and he alone, is the perfection of
our imperfect worship and service.
Say, therefore, in faith: “O my God and Father, I ask you to graciously accept my devotion, my prayer, and my thanksgiving, along with all my acts of faith and worship, through your beloved Son, Jesus Christ. Please consider them, not for what they are on their own, but for what they are made possible by the merit of the all-sufficient sacrifice offered by your Son. O look upon that, and everything he has done for me in the flesh; and since his perfect works must surely please you, let mine also be acceptable to you for his sake. He, O my God, will fully compensate for anything I lack.” Through
this, our devotion, our prayer,
and thanksgiving, no matter how imperfect,
weak, and unclear they might be
in themselves, gain a certain brightness,
worth, and dignity from the
merit of Christ, making our works
acceptable to the Lord.
Just like a naked and unclean infant is
offensive to everyone who sees it, but
becomes sweet and lovely once it is
completely cleansed and dressed in
fine linen: in the same way, all the
works you do in your natural
state are tainted by sin and of no
value before God; but as soon as
you are covered with the perfection of
Christ (Isa. 61:10), your works
become acceptable to God. Just as fruit
that isn’t inherently valuable captivates
the observer when presented in vessels of precious
gold: so our prayers and acts of devotion,
though lacking in value themselves,
are elevated in Jesus Christ, in
whom, as In the beloved, we find acceptance.
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.

  
VIII. If your sins and many weaknesses  
(as they should) make you feel sad, remember that they shouldn’t make you feel hopeless. Even if they are numerous, keep in mind that there is even more mercy with Christ, and “abundant redemption with him.” Ps. 130:7. No matter how great your imperfections are, remember that Christ’s merits are even greater, and say with the royal penitent: “Have mercy on me, Lord, because of your great compassion!” Ps. 51:1. When, by the grace of God, you truly repent and see Christ Jesus, the great sacrifice for sin, then God himself regrets the evil that was to be inflicted upon you; and forgiveness and remission of sin immediately follow such a good and healing sorrow. Ezek. 18:23; 33:11. Just like the leper, who was immediately freed from his affliction when he approached Christ, so is the penitent sinner. As soon as he [pg 140] said, "Lord, if you want to, you can heal me." Christ instantly replied: "I will be clean." Matt. 8:2, 3. In the same way, the merciful God internally and spiritually makes you clean, comforts you, and says: "Cheer up; your sins are forgiven." Matt. 9:2. This amazing mercy of the Lord in cleansing and absolving you of your sins, as vividly illustrated by the example of that leper, should never be an excuse for you to sin more; instead, it should inspire you to love God even more and to say, “Praise the Lord, my soul; and everything in me, praise 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.

  
IX. Don't let insults, blame, or harsh words ever make you angry, upset, or seek revenge; instead, see them as tests of your heart and the true state of your soul. God aims to test you, so that what’s hidden inside can be revealed, and whether gentleness and humility or anger and pride control your thoughts. What a person hides inside gets stirred up and exposed through insults and challenges. So, if your heart is filled with gentleness and humility, you'll handle disrespect and hurt easily; in fact, you'll see them as necessary corrections meant to benefit your soul. Additionally, remember that disrespect and blame are part of the discipline from the Almighty, and you should patiently accept whatever the Lord decides to give you. "Let's move forward," says the apostle, “to him, bearing his reproach.” Heb. 13:13. Look at how humbly he faced the insults from a corrupt world! Shouldn't we also accept the same with humility and an unwavering mindset? Don’t say, "Should I really tolerate this from someone so insignificant?" Instead, submit to it, considering the patient and humble spirit that was in Christ, which reflected in his entire life and actions. Lastly, think about God's kindness towards those who suffer for his sake. He is so faithful and compassionate to those who endure shame for him that he grants them even more honor and favor. For instance, when Shimei unleashed his hatred on David, David viewed it as a sign that God would give him great honor; and indeed, it happened. “Maybe,” he said, "that the Lord will see my suffering, and that the Lord will reward me with good for his cursing today," and turn his curse into a blessing. 2 Sam. 16:12. So, don't be upset by the false accusations that evil people might throw at you; instead, rejoice, for the Spirit of glory rests on those who are insulted for being associated with 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.

  
X. Work to understand and calm your enemies by showing them signs of love and kindness. No one will ever be reconciled through anger, revenge, or by returning harm for harm, because true victory comes from virtue, not vice. Just as one devil can’t cast out another, one evil can’t overcome another; nor should you expect that hostility toward you can be ended through insults and provocations from you. A person who is already covered in sores and bruises is unlikely to heal from more blows; and if he is foolish enough to strike and harm himself, he deserves our pity and should be treated with greater kindness and care. Similarly, if someone is filled with spiritual [pg 141] troubles and hatred, he should be approached with even more love and gentleness, so that perhaps, through these compassionate efforts, he might be encouraged to change his attitude. Consider how God himself deals with our natural stubbornness. Doesn’t he defeat our malice with his goodness and our anger with his love? And doesn’t he invite us to repentance through numerous signs of love and kindness? Rom. 2:4. This approach is recommended by St. Paul: "Don't," he says, "Don't be defeated by evil; instead, conquer evil with good." Rom. 12:21. This is true victory.




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.

  
XI. When you notice that God has blessed your neighbor with gifts greater than yours, be careful don't envy him for that; instead, rejoice and give thanks to God for it. Remember that since all true believers together make up one body, the beauty of each member is shared with the whole body and each member. On the flip side, when you see your neighbor in distress, grieve for them as if it were your own suffering, knowing that everyone's situation is vulnerable to hardship, and that misery and suffering are part of the human experience. Christ also set an example for you here. Indeed, whoever does not empathize and connect with the suffering of others, no matter how they present themselves, is not a true member of the body of Christ. For didn’t Christ see our suffering as His own, and by feeling compassion for our desperate condition, rescue us from all our hardships? This mutual love and compassion are taught by St. Paul: “Support each other’s burdens,” he says, "and so fulfill 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.

  
XII. When it comes to love and hate towards your neighbor, make the following distinction. It's only right to hate their vices and crimes as if they were the very works of the devil; however, be careful not to hate the individual while you despise their sin. On the contrary, it is your duty to feel sorry for your neighbor, who, being overwhelmed by so many irregular passions, finds no true peace in their soul. Bring their situation before God, and pray for them, just as Christ did for his enemies while on the cross. Luke 23:34. Therefore, do not hate any individual, but only their bad habits; because anyone who hates someone and seeks their ruin can never be pleasing to God, since it is God's very nature to be kind and to want that "Everyone should be saved and come to understand the truth." 1 Tim. 2:4. This was also the purpose for which Christ took on our humanity. He came into the world, "not to destroy people'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.

XIII. Think of all people as frail and imperfect, but never consider anyone to be more frail and imperfect than yourself; because before God, everyone is equally guilty, and there’s no distinction. We have all sinned, and as a result, we’ve lost the image of God and all the glory that came with it. Rom. 3:23. No matter how great a sinner your neighbor may be, don’t foolishly convince yourself that you are better before God. Remember this warning from the apostle: "Let anyone who thinks they're standing strong be careful not to fall." 1 Cor. 10:12. The person who sees themselves as the lowest among all is most likely to be saved by God's grace. And it’s certain that you need God's grace and mercy just as much as the greatest of sinners. Where there is great humility, there is also great grace. Therefore, St. Paul considered himself the “worst of sinners” (1 Tim. 1:15); and it was in acknowledging this that he received mercy and much patience. In another passage, he declares that he will boast only in "his weaknesses, so that the power of Christ could be with 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.

XIV. True enlightenment always comes with a disregard for worldly things. Just as the people of the world have their inheritance here on earth, the children of God have theirs stored up in heaven. The treasures that those in the world value most are temporary honors, fleeting wealth, and earthly beauty and fame. However, the treasures of God's children are humility and scorn, persecution and shame, the cross and death, as well as trials and grief. This is why Moses chose "the disgrace of Christ over the treasures of Egypt," and preferred the suffering of God's people to 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.

 XV. Remember, when we talk about the name of a Christian written in heaven, we mean the solid, practical knowledge of Christ that's grounded by faith, which is how we become one with Christ. From this knowledge come all the living virtues that the Lord will commend on the great day of judgment. Matt. 25:34, etc. On that day, He will also reveal all the treasures we've stored up in heaven (1 Tim. 6:19), along with all the works we've done in God. John 3:21. No saint has ever lived on earth without being particularly known for one virtue or another, and that virtue will never be forgotten. Ps. 112:6. Whether it's faith, love, mercy, patience, or any other virtue where they've shone brightly, it will contribute to that eternal name written in heaven. Rev. 2:17; 3:12. This will define the saints and serve as their eternal remembrance before God. More on this will be discussed in Book II.








 Chapter 41.


 The essence of Christianity is about restoring the image of God in humanity and eliminating the image of Satan.



But we all, with open faces looking in a mirror at the glory of the Lord, are transformed into the same image, moving from glory to glory, just as by the Spirit of the Lord.—2Cor.3:18.




In the true knowledge of Christ,
wherein is comprehended that of
his Person, offices, benefits, and heavenly
and eternal gifts, consists life
everlasting. John 17:3. This knowledge
is kindled in our hearts by the
Divine Spirit, and is a new light
shining forth with increasing brightness,
and passing on from glory to
glory. It is like a metallic body,
which, by constant polishing, becomes
every day more brilliant; or
[pg 143]
like a tender infant, which, by a daily
supply of food, grows up in vigor and
strength. No sooner is the righteousness
of Christ, through faith, conferred
upon a returning sinner, than
he is also really born again, and the
image of God is daily renewed within
him. His spiritual growth, or the
renovation of his mind, goes on, however,
in a successive manner, from
one degree to another, for he has not
yet become a “perfect man in Christ.”
Eph. 4:13. He is a child for some
time; but is continually nourished by
the Divine Spirit, and daily brought
to a greater conformity with the Lord
Jesus Christ.

  
In the genuine knowledge of Christ, which includes understanding his Person, roles, benefits, and heavenly and eternal gifts, lies eternal life. John 17:3. This knowledge is ignited in our hearts by the Holy Spirit, shining brighter and growing continually from glory to glory. It's like a metal object that becomes increasingly brilliant with constant polishing; or [pg 143] like a tender infant that grows in strength and vigor with daily nourishment. As soon as the righteousness of Christ is given to a repentant sinner through faith, they are truly born again, and the image of God is renewed within them each day. Their spiritual growth, or the renewal of their mind, progresses gradually, step by step, as they have not yet become a “perfect person in Christ.” Eph. 4:13. They are a child for a time, but are continually nourished by the Holy Spirit and are increasingly conformed to the Lord Jesus Christ.




2. For the whole life of a Christian
upon earth, is properly nothing else
than a continual renewing of the image
of God in his soul: so that he may
constantly live in the new birth, and
daily mortify that which is old and
corrupt, till the body of sin be eventually
destroyed. Rom. 6:4. This life
must be begun in this world, that so it
may be perfected in that which is to
come. Whereas, in whomsoever the
renewal of this divine life shall not be
begun before his departure from this
world, in him it never shall be accomplished.
Wherefore I have thought
it might be well briefly to repeat what
is here meant by the image of God,
which is to be revived; and what by
the image of the devil, which is to be
obliterated and destroyed in man's
soul: for in the right knowledge of
these two, the substance of our whole
religion consists. It is the main point
upon which all turns, and from which
many other articles (as that of Original
Sin, free-will, repentance, conversion,
faith, justification, prayer, the
new birth, sanctification, and lastly,
obedience, and the whole practice of
a religious life), borrow no small light.
Of this, the following remarks will
give an account.

  
2. The entire life of a Christian on earth is essentially a constant refreshing of God's image in their soul. This means they should always live in a state of rebirth, daily putting to death what is old and corrupt, until the body of sin is ultimately destroyed. Rom. 6:4. This life must start in this world so it can be completed in the next. If the renewal of this divine life doesn’t begin before a person leaves this world, it will never be achieved. Therefore, I think it is important to briefly explain what we mean by the God's image, which is to be revived, and the devil image, which is to be erased and destroyed in one's soul. Understanding these two concepts is essential to the core of our faith. They are the foundation upon which everything else depends, shedding light on many other topics, such as Original Sin, free will, repentance, conversion, faith, justification, prayer, the new birth, sanctification, and ultimately, obedience and the entire practice of a religious life. The following remarks will elaborate on this.



3. The soul of man is an immortal
spirit, endowed of God with excellent
faculties; as the understanding, will,
memory, and other powers and affections.

3. The soul of man is an immortal spirit, gifted by God with remarkable abilities like understanding, will, memory, and other powers and emotions.



4. See that thou turn all these towards
thy God, in order to behold him
therein as in a mirror; and, by beholding
him, to have his image gradually
formed in thy soul. In this sense the
apostle speaks of “the glory of the
Lord,” which we behold “with an
open face,” without vail and shadows.
2. Cor. 3:18.

4. Make sure you turn all these towards your God, so you can see Him there like in a mirror; and by seeing Him, you can gradually have His image formed in your soul. In this way, the apostle talks about “the glory of God,” which we see "with an open face," without any veil or shadows. 2. Cor. 3:18.




5. As God is a truly good and holy
Being; so also were the substance of
the soul, and its true nature and essence,
originally good and holy. And
as in God there is nothing of evil;
even so was the soul of man, in the
beginning, free from all manner of
evil. As in God there is nothing but
what is right; 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.”
Deut. 32:4; Ps. 92:15. As God is
wise, so was also the human soul full
of divine and spiritual knowledge, of
heavenly and eternal wisdom. And
as the divine wisdom ordered all
things in number, weight, and measure,
and knew the powers of all creatures,
as well in heaven as in earth:
so also was the mind of man possessed
of the same light and knowledge.


5. Just as God is truly good and holy, the essence of the soul and its true nature were originally good and holy too. Just as there is nothing evil in God, the human soul was also completely free from any form of evil at the beginning. Just as God embodies only what is right, so the soul initially contained only what was right as well. For He is the rock, whose “work is awesome;” even "a God of truth, and without wrongdoing, He is just and right." Deut. 32:4; Ps. 92:15. As God is wise, the human soul was also filled with divine and spiritual knowledge, with heavenly and eternal wisdom. And just as divine wisdom organized everything with precision, understanding the qualities of all creatures, both in heaven and on earth, the mind of man also possessed that same light and knowledge.




6. And as it was with the understanding,
so it was with the will: for
as the one was the image and reflection
of the divine understanding, so
was the other of the divine will, in
everything. It was holy as the pattern
was holy, and conformed to the
will of God. Hence, as God himself
[pg 144]
is, so was the human soul; righteous,
loving, merciful, long-suffering, patient,
meek, gentle, true, and pure.
Exod. 34:6; Ps. 103:8; Joel 2:13.
Yea, all the passions or affections, all
the appetites, and motions of the heart,
being made most perfectly conformable
to the motions and affections of
the divine mind, partook of this conformity
of the will of man to that of
God. As, therefore, God is love, so
all the affections and motions of man,
in his first state, breathed nothing but
pure love. As God, the Father, the
Son, and the Holy Ghost, are one in
an unspeakable and eternal bond of
love; so all the affections and desires
of man, burned with a most perfect
and ardent love, and he cleaved unto
God fully with all the powers and faculties
which he had; “with all his
heart, and with all his soul, and with
all his might” (Deut. 6:5); so that man
verily loved God more than himself,
and preferred God and His honor, to
himself and his own.

  
6. Just as it was with understanding, it was also with will: for as one reflected the divine understanding, the other reflected the divine will in everything. It was sacred just as the pattern was sacred, aligning with the will of God. Therefore, just as God is, so is the human soul; righteous, loving, merciful, patient, meek, gentle, true, and pure.  
[pg 144]  
All passions and emotions, every desire, and movement of the heart were perfectly aligned with the motions and affections of the divine mind, reflecting the conformity of human will to God's. Thus, as God is love, all human emotions and movements, in their original state, expressed nothing but pure love. Just as God, the Father, the Son, and the Holy Spirit are one in an indescribable and eternal bond of love; so all human affections and desires burned with intense and perfect love, and a person fully connected with God, using all their abilities and faculties; "with all his heart, all his soul, and all his strength" (Deut. 6:5); so that a person truly loved God more than themselves, prioritizing God and His honor over themselves and their own.




7. But as 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, not subject to
any unclean motion or lust. It was
undefiled and without blemish. It
was in every respect, beautiful, well
proportioned, and graceful; of vigorous
health, and possessed of a constitution
even out of the very danger of
sickness. It was such as death itself
had no power over, and it was perfectly
free from pain, listlessness, passion,
grief, and old age, now the common
attendants and warnings of
man's mortality. In a word, the whole
man, both in soul and body, was pure,
holy, righteous, and every way acceptable
to God. For, in order that
man might be the image of God, it
was necessary that his body should be
holy, and conformable to God, as well
as his soul. Accordingly, St. Paul
both exhorts and prays, that the body,
together with the spirit and soul, be
sanctified wholly; and be preserved
holy and blameless unto the coming
of our Lord. 1 Thess. 5:23. For since
man is made up of soul and body, and
exercises both bodily and spiritual
functions, there was a necessity that
the instrument through which the soul
was to act, should be pliable and obedient,
adapted to the nature of the
soul, and holy as the soul was holy;
to the end that the holy and righteous
soul, might finish her work through
the body without any obstacle or resistance.
As, therefore, the soul burned
with the pure love of God: so did all
the powers of the body manifest and
exert themselves in the love of God
and man. As the soul was altogether
merciful; so also the body was, with
its whole might, and all its faculties,
impelled to tenderness and compassion.
As chastity shone forth from
the soul, which was altogether pure;
so the whole body, in like manner,
with all the inward and outward
senses and powers thereof, visibly set
forth the most perfect purity and chastity.
To conclude, the virtues no less
gloriously shone in the body, than in
the soul itself; so that the body was
the holy instrument of the soul, in
everything suited to it, and worked
together with it. And hence man in
the state of innocency, was able to love
God with all his heart, with all his soul,
with all his strength, and with all his
mind, and to love his neighbor as himself:
which is the very substance both of
the old and new law given to man.
Deut. 6:5; Matt. 22:37, 39; Luke
10:27. Hence, as often as God calls
for the heart of man, we are to understand
[pg 145]
the whole man, both as to body
and soul, and the powers, faculties,
and operations of both. In this sense,
the word “heart” is frequently taken
in Scripture; so that under it are comprehended
all the powers of the soul,
as the understanding, will, and memory,
together with all the desires and
affections attendant on them. So when
God demands a man's soul, he, under
that name, requires not a part, but the
whole of a man. He must, in all his
powers, be conformed to God, and renewed
in Christ Jesus: and thus man,
having put off the old nature, and
being renewed in the spirit of his
mind, must also walk in newness of
life, and in the spirit by which he
was begotten again. Gal. 5:16; Eph.
4:23.

  
7. But just as the image of God radiated in the spirit, the image of the soul also shone through the body. Therefore, this was entirely holy, chaste, and pure, free from any impure actions or desires. It was untainted and flawless. It was, in every way, beautiful, well-proportioned, and graceful; vigorous in health, and having a constitution that was even beyond the threat of illness. It was such that death had no power over it, and it was completely free from pain, lethargy, passion, sorrow, and old age—now the typical signs and reminders of human mortality. In short, the whole person, in both soul and body, was pure, holy, righteous, and entirely pleasing to God. For, so that man could be the image of God, it was essential that his body be holy and aligned with God, just like his soul. Accordingly, St. Paul both encourages and prays that the body, along with the soul and spirit, be fully sanctified and kept holy and blameless until the coming of our Lord. 1 Thess. 5:23. Since man is composed of both soul and body, and engages in both physical and spiritual activities, it was necessary for the instrument through which the soul was to act to be flexible and obedient, suited to the nature of the soul, and as holy as the soul itself; so that the holy and righteous soul could complete its work through the body without any hindrance or resistance. Just as the soul burned with the pure love of God, all the faculties of the body reflected and expressed that love for God and for humanity. As the soul was completely merciful, so too was the body, with all its strength and abilities, driven toward kindness and compassion. As chastity radiated from the entirely pure soul, so the whole body, with all its internal and external senses and faculties, visibly displayed the highest purity and chastity. To sum up, the virtues shone in the body just as gloriously as in the soul itself; so that the body became the sacred instrument of the soul, fully aligned and working in harmony with it. Thus, in a state of innocence, man was able to love God wholeheartedly, with all his heart, with all his might, and with all his heart, and to love his neighbor as himself: which is the very essence of both the old and new laws given to humanity. Deut. 6:5; Matt. 22:37, 39; Luke 10:27. Therefore, whenever God calls for the heart of man, we are to understand [pg 145]  the whole person, in regard to body and soul, and the abilities, faculties, and actions of both. In this way, the term “heart” is often used in Scripture; encompassing all the powers of the soul, like understanding, will, and memory, along with all the desires and emotions that accompany them. So when God asks for a man's spirit, He is not seeking just a part, but the entirety of a person. He must, in every ability, align with God, and be renewed in Christ Jesus: and thus man, having shed the old nature, and being renewed in the spirit of his mind, must also go for a walk in newness of life, and in the spirit by which he was reborn. Gal. 5:16; Eph. 4:23.




8. Moreover, there was a perfect joy
in God, which accompanied this perfection
of holiness, righteousness, and
divine love, in man. By this, all the
faculties and springs, both of soul and
body, were most powerfully affected:
for wherever divine holiness resides,
there also divine joy must be present.
These two are knit together with an
everlasting bond, and make up the
very image of God. Yet, as in this
life, the divine righteousness and holiness
are but imperfect in us, so we but
taste, while here, only the first fruits
of that joy which shall be fully revealed
hereafter. However, as the
righteousness of Christ is verily begun
in sincere believers, so it follows that
they also enjoy a real beginning and
foretaste of divine joy and comfort;
as those Christians can abundantly
attest, that have learned religion by
experience. John 16:22; 2 Cor. 1:5;
Phil. 4:4. Whatever progress, therefore,
any one makes in the love of
God, be it more or less, so much of
divine joy does he also perceive in his
soul. And this holy and divine love,
as it shall in the next life attain its
full perfection, so in that day the Christian's
joy (arising from love) shall also
be full, as the Lord himself declares.
John 15:11; 16:22. For divine love
is the only true life, and the only true
joy: but where this love of God is
wanting, there is neither joy nor life;
but death itself, and the everlasting
portion of wicked men and devils.
Whence has a father joy? Is it not
from the love of his children? Whence
has a bridegroom joy? Is it not from
the love of the bride? Isaiah 61:10;
62:5. But infinitely sweeter must
that joy be, which is derived from the
love of our Creator! He not only embraces
us as a father does his children,
but he rejoices over us as over his bride;
nay, most tenderly kisses us “with
the kisses of his mouth” (Cant. 1:2.),
(that is, in Christ, who is his mouth
and word), and coming to us, through
Christ with the Holy Ghost, makes
his abode with us. John 14:23. Take
heed, however, concerning this image
of God, which consists in a conformity
with God, that you do not therefore
think, as if man were made equal with
God in holiness. Not by any means.
For God is infinite as to his essence,
virtues, and properties; he is incomprehensible,
and without bounds; so
that nothing in the world can be compared
with him. Man therefore, even
in his first state, could not properly be
said to bear God in him; being designed
only to bear his image, as it has
been already explained in Chapter I.
of this Book.

  
8. Moreover, there was a perfect joy in God, which accompanied this perfection of holiness, righteousness, and divine love in people. Because of this, all the faculties and sources, both of the soul and body, were strongly impacted: for wherever divine holiness exists, divine joy must also be present. These two are closely connected with an everlasting bond and together represent the very image of God. However, since in this life, divine righteousness and holiness are only imperfectly realized in us, we only taste, while here, the first fruits of that joy which will be fully revealed later. Nevertheless, just as the righteousness of Christ is genuinely started in sincere believers, they also experience a genuine beginning and foretaste of divine joy and comfort; as those Christians can abundantly attest, who have learned about faith through experience. John 16:22; 2 Cor. 1:5; Phil. 4:4. Therefore, whatever progress anyone makes in the love of God, whether great or small, they also perceive that much more divine joy in their soul. This holy and divine love, which will reach its full perfection in the next life, will also bring the Christian's happiness (arising from love) to be full, as the Lord himself declares. John 15:11; 16:22. For divine love is the only true life and the only true joy: but where this love of God is lacking, there is no joy or life; only death and the eternal fate of the wicked and devils. Where does a father find joy? Isn’t it from the love of his children? Where does a bridegroom find joy? Isn’t it from the love of the bride? Isaiah 61:10; 62:5. But infinitely sweeter must be that joy which comes from the love of our Creator! He not only embraces us as a father does his children, but he rejoices over us as he would over his bride; indeed, he tenderly kisses us "with the kisses of his lips" (Cant. 1:2.), which means, through Christ, who is his mouth and word. By coming to us through Christ with the Holy Spirit, he makes his home with us. John 14:23. Be careful, however, regarding this image of God, which involves a conformity with God; do not think that man is made equal to God in holiness. By no means. God is infinite in his essence, virtues, and properties; he is incomprehensible and without limits; thus, nothing in the world can be compared to him. Therefore, even in his original state, man could not be properly said to bear God within him; he was only meant to bear his image, as explained previously in Chapter I of this Book.



9. That which has now been stated
concerning the image of God, is plain,
true, and beyond all doubt. It cannot
be denied, that God created man, to
be a bright mirror of himself: so that
if man had been desirous to know the
[pg 146]
nature of God, he might, by looking
into himself, have beheld God there,
as in a glass, and clearly perceived the
image of the Deity within his own
breast.

9. What has been said about the image of God is clear, true, and beyond question. It’s undeniable that God created humans to be a bright reflection of Himself: so that if a person wanted to understand the nature of God, they could look within themselves and see God there, like looking into a mirror, and clearly perceive the image of the Divine within their own heart.




10. This image was the life and
blessedness of man; but the devil,
looking with envious eyes upon this
image of God in man, exerted all his
art and cunning to efface it, by raising
in man a spirit of disobedience and
enmity against God. 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 principality,
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 noble to be wished for,
than to “be as God”? Gen. 3:5. By
this cunningly contrived method, man
being therefore circumvented, he lost
the divine image at once; and the image
of Satan, consisting in an affectation
of the Divine Majesty, was impressed
upon him.

  
10. This image represented the life and goodness of humanity, but the devil, with envious eyes on this reflection of God in people, used all his skill and trickery to erase it by instilling a spirit of disobedience and hostility toward God in humans. Gen. 3:1, etc. He accomplished this with a level of deceit and urgency never seen before. He knew that if humanity remained in that state, they would have been in control; however, if he could persuade them to fall from it, he would then become the master (or rather the tyrant) of fallen humanity. So, when he could think of nothing more likely to fulfill his goal than the very thing that caused him to lose his first status, he began slyly to plant ideas in the woman’s mind, including an aspiration for Divine Majesty. What could seem more divine, or what could be more desirable than to "be like God"? Gen. 3:5. Through this cleverly devised approach, humanity was tricked into losing the divine image instantly, and the image of Satan, characterized by an aspiration for Divine Majesty, was etched upon them.




11. This aspiring thought, by which
man threw off all his dependence on
God, being thus begotten in the mind;
and this haughty arrogance having
once seized the imagination, there followed
immediately apostasy from God,
disobedience, and transgression of the
commandment concerning the forbidden
tree. Hereupon the image of God
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 God; and
all the springs and powers of the heart
are stirred up against God in utter
malice. In a word, the whole image
of God 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 God. Thus
died man! Thus died he the death everlasting!
For as the image of God is
the life and salvation of man, so the
departure of this image is the death
of man, even death eternal, and his
damnation, which is also called a death
“in trespasses and sins.” Eph. 2:1;
Col. 2:13.

  
11. This ambitious thought, where man rejected all dependence on God, took root in the mind; and once this arrogant attitude took hold of the imagination, it led immediately to abandoning God, disobedience, and breaking the commandment about the forbidden tree. As a result, the image of God was lost, the Holy Spirit left man, and the image of Satan replaced what was erased. Now there are so many people, so many slaves of the devil. The devil, having achieved his goal of dominating man, cruelly tyrannized over him, much like a giant would over a tiny infant. Consequently, human understanding is darkened and blinded; the will is entirely turned away from God due to complete disobedience; and all the desires and powers of the heart are stirred up against God in total spite. In short, the entire image of God lies dead in man, and the entire human race, influenced by a satanic nature, has a seed of deep malice within them. Thus, people became the offspring of Satan, bearing his likeness, poisoned with various sins and hostility towards God. In this way, man died! Thus, he faced eternal death! For as the image of God is the life and salvation of man, the loss of this image is man's death, even eternal death, and his condemnation, which is also referred to as a death  
“in wrongdoings 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 hell itself. Hence all the natural
force of the body sinks, the strength
fails, the heart withers and pants, and
[pg 147]
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 God 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.

  
12. They truly understand this death who, having faced deep spiritual temptations, feel the devil's rage and control over them. He torments the soul more than what common sin can do. Unless the Holy Spirit shines into the soul during this awful affliction, bringing a glimmer of comfort, the devil brings the man to ruin with this death, torturing the soul with hell’s own anguish. As a result, the body's natural strength fades, the heart weakens and struggles, and the very marrow in the bones wastes away, leaving no health in the body. This state is described in detail in Psalms 6 and 38. To such a person, the word of God feels dead and lifeless: he finds no devotion in it, no hint of spiritual life. This is the spiritual death the soul has fallen into: and while the soul remains thus spiritually dead, all human holiness, righteousness, greatness, strength, power, glory, honor, skills, and wisdom are useless. Truly, a person would undoubtedly perish in this terrible condition without the support of divine grace, for only this can help him.  
[pg 147]
 




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 God was lost, and the hereditary
unrighteousness of the devil
transplanted into men. Hence the
sinner was cast away from God, and
doomed to an eternal death: and this
he must certainly undergo, except he
obtain forgiveness of sin for Christ's
sake through faith.

  
13. Therefore, learn, O person, to truly look into and properly consider the terrible filth of Original Sin, which is the source of all evil. Because of this, humanity lost the righteousness that comes from God, and the sinful nature of the devil was passed on to people. As a result, the sinner was separated from God and condemned to eternal death; this fate is unavoidable unless one receives forgiveness for their sins through faith in Christ.



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
God 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 glass, 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.

14. To clearly explain the state of fallen humanity, both in terms of the soul and the body, I think it's important to provide a more detailed description here. I sincerely urge everyone, for the sake of God and their own eternal salvation, to reflect repeatedly and seriously on the original depravity that has corrupted our nature. The result of this will be that just as a person looks in a mirror and recognizes their own face, they can also see their own wretchedness and original sin within themselves. This realization will lead them to mourn their miserable condition and to long for Him who alone can 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 God, 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 God,
since they are not renewed into his
image: for whatsoever is not dead to
itself, nor renewed into the image of
God by his Spirit, is altogether unfit
for that glorious state.

15. The entire Christian life is really just a constant struggle against original sin and a continuous effort to overcome it with the help of the Holy Spirit and genuine repentance. As someone works to suppress their natural tendency to do wrong, they become more renewed in the image of God, day by day. Those who are not inwardly transformed by the Holy Spirit are, at best, just pretending, no matter how strong their outward display of faith may be. They can't expect to enter the kingdom of God since they aren't being renewed in His image; anything that isn't dead to itself and transformed by His Spirit is completely 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 God. 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 God, 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 God; so that now man by
nature neither loves, honors, believes,
calls upon, nor trusts in God; 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 God and his
will; so in like manner, the soul of
man being corrupted by him, leads a
godless life, unmindful of God and of
his will. This inward darkness of the
[pg 148]
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 God.” Ps. 14:1.
And by reason of this blindness of
heart, all mankind are become an
abomination before God, in all their
ways.

  
16. From all this, we can clearly see the absolute need for a new birth and the daily renewal of our minds to reflect the image of God. This necessity becomes even more apparent when we look at the image of the devil as described by the law. Just as the devil not only does not love God, but actually dislikes Him with his entire being; he has also contaminated the human soul with this same infection, instilling malice against God within it. As a result, humanity by nature neither loves, honors, believes in, calls upon, nor trusts God. Instead, filled with hostility towards Him, people flee from and avoid God. Just as the devil moves forward with blind rage, living without God or seeking His will, similarly, the human soul, corrupted by him, leads a atheistic life, oblivious to God and His will. This inner darkness of the mind leads to a terrible loss of divine light and image and results in that dreadful sin where a person, left to their own devices, declares: “There’s no God.” Ps. 14:1. Because of this heart blindness, all of humanity has become an abomination before God in all their actions.  
[pg 148]





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 God (Rom. 1:20);
as also, that this God must be
just, according as all the heathen
philosophers teach: but as for the
spiritual life, which is after God and
his righteousness, it was wholly extinguished
in man. For conscience,
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 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 God, and this
God is most pure and undefiled; and
so not like to me by any means.” He
cannot but reflect further: “This holy
and pure God, 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 lusts 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 lust of the flesh is kept
within the heart, and the conviction,
which began to reprove it, is soon
stifled.

  
17. But despite such a terrible night of rebellion, there still remains a flicker of natural light in human understanding, through which one can come to know that there is a God (Rom. 1:20); and that this God must be just, as all the philosophers teach. However, when it comes to spiritual life, which follows God and His righteousness, it has been completely extinguished in humanity. Conscience, which is God's law written in everyone's heart when they were first created, teaches each person what is good and right. For example, if you observe someone who is unchaste, even the person who indulges in the filth of the flesh occasionally thinks to themselves, "Surely there is a God, and this God is completely pure and untainted; therefore, in no way is He like me." They can't help but think further: “This holy and pure God must hate all forms of pollution and filth; therefore, if I want to be accepted by Him, I should live a chaste life and avoid all impurity.” But this spark of light is quickly extinguished by the filthy desires of the flesh that invade the mind; these desires overwhelm all good thoughts, just as a spark of fire is drowned by a flood of water. The lust of the flesh remains in the heart, and the conviction that began to speak against it is soon suffocated.




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 God, 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 asserted:
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 God; since there is no faith
in them, nor any filial reliance upon
the paternal goodness of God. 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
God, but trusts to his own wisdom,
power, and strength. This is the
greatest blindness and darkness of
mind possible.

  
18. From this, it clearly shows that the spiritual life, which is based on true love and truth, is completely absent in the carnal or natural person. Thus, the more enlightened among the heathens, even though they sometimes recognized the existence of God and His involvement in human affairs through the light of nature, were quickly overwhelmed by their own inner darkness, questioning that same providence they had previously acknowledged. As a result, very little weight can be given to their views on this matter. Their writings make this clear. This hereditary blindness of heart and natural darkness lead to disbelief and doubt. Since all people are naturally in this fallen state, they are seen as an abomination by God, as they lack faith and any dependence on the goodness of the Father. The natural person is totally unfamiliar with this spiritual life and its various manifestations; therefore, they do not call on God but rely on their own wisdom, power, and strength. This represents the greatest possible blindness and darkness of the mind.




19. From this blindness of heart,
further arise both a contempt of God,
and a state of carnal security. As the
devil does not humble himself before
God, but is hardened in pride; so has
he infected the soul of man with the
same vice, and poisoned it with contempt
of God, security, and presumption.
Hence he, like his father the
devil (John 8:44), will not humble
himself before God; 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
[pg 149]
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 God, 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 God 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 God 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.

  
19. From this blindness of heart,  
it leads to both contempt for God and a false sense of security. Just like the devil doesn’t humble himself before God but remains hardened in pride, he has infected humanity with the same vice, poisoning it with disregard for God, complacency, and arrogance. Consequently, like his father the devil (John 8:44), he refuses to humble himself before God; instead, he is bold and insolent, arrogant and self-willed, doing everything according to his own desires without the slightest fear of the Lord to keep him in check. Just as the devil trusts in his own strength and wisdom to completely govern himself, fallen man, tainted by Satan’s contagion, acts in accordance with him and always places himself as his own advisor and master. Furthermore, just as the devil seeks his own glory, so does the natural man, who reflects his image. He is focused on self-glorification, completely disregarding his Creator, whose honor he was meant to uphold. As the devil blasphemes God’s name and is ungrateful to his Creator, so does man, transformed into his image. As the devil is merciless, angry, and vengeful, so is the soul of man, which he has soured with the same malice. As the devil enjoys having power over people and takes pleasure in vanity, so man, infected with the same tyrannical ambition, arrogantly elevates himself above others. He mocks his neighbor and avoids his company, treating him as if he were worthless, pitiful, and too great a sinner to associate with. But, O man! you need to consider time and again that in these and all other situations, God’s approach is to address the heart, not the outward actions of a person. The heart is the real murderer and liar, not the hand or the mouth. It is the soul that bears the guilt, and this is why it is consistently called out in Scripture. So when God commands people to call on Him in times of trouble (Ps. 50:15), He directs this command to the soul, not to the lips. The same applies in every case. Anyone who fails to follow this essential principle when reading the Scriptures is truly blind. They can never grasp original sin, repentance, or regeneration correctly; in fact, they cannot achieve a sound understanding of any part of the Christian faith.  
[pg 149] 



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!

20. We see every day the extreme wickedness of people, their awful pride, brutal hatred, cruel envy, and other impious traits that make them tear each other apart like wild animals. Many are driven to such a level of malice that they don't care about their own lives as long as they can hurt or destroy someone else. Their neighbors have to submit to their whims or risk having a trap set for their downfall. Just as the devil himself is a "born a murderer" (John 8:44); he incites people's souls to crave the blood of others. All these inhumane qualities of the heart—envy and anger, bitterness, rancor, and malice—what are they but the devil's seeds sown in humanity, and his exact image imprinted on the soul? Alas! How the devil has marked humanity!



21. God 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 God
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 multitude
of children, and have thus propagated
the honor and image of God; 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 God and to men, as so many images
of the Supreme Good. As God found
in the creation of man, a holy pleasure,
and delighted in him, as in his
image; so also man would, in like
[pg 150]
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 God'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 lust, begot children
in their own, not in God'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 multitude
of vices and impurities now shelter
themselves under the sacred name
of matrimony!

21. God designed in humans a pure and honorable love for marriage, so they could have children in His divine image. There couldn’t be a love more sacred and heavenly than the kind that would allow people, in their blessed state, to reflect both God and humanity. Everything would have been for the glory of the Creator and the salvation of mankind. If humans in a state of innocence could have had a countless number of children, propagating God's honor and image, nothing could have pleased Him more; nothing would have been more delightful, filled with holy joy and satisfaction. These acts would have come from pure love for God and for others, spreading the essence of the Supreme Good. Just as God found holy pleasure in creating man, delighting in His image, so too would humans have experienced pure and exquisite joy in bringing forth their kind, as it would reflect God's image. But, sadly, Satan has tainted this pure flame of conjugal love with all sorts of impurities. Men and women, driven by blind lust, now bear children in their own image, not in God's. Gen. 5:3. How the sacred bond of marriage is trampled and dishonored! It’s completely tainted with the sins of the flesh, and a multitude of vices and impurities have taken refuge under the sacred name of matrimony!




22. As God 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 God 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 God 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.

  
22. Just as God is just, the devil is unjust.  
The devil is a thief, a plunderer; and in being so, he has instilled the same unjust tendencies and greedy nature into humanity's soul. The devil is a false accuser (Rev. 12:10), a deceitful thinker (2 Cor. 11:3), and a treacherous informer (Job 1:9, 10), as well as a scornful mocker of both God and man. Job 2:3, 4, 5. He misrepresents words and actions, twisting them to mean something they don’t. He provided a clear example of this artful trickery when he deceived our first parents through his cunning and subtlety. Gen. 3:5-7. Thus, the soul of humanity, corrupted by Satan, has inherited from him a twisted and deceitful nature. John 8:44. This poison, injected into the soul, is so terrible and varied that it makes it impossible to fully explain all the subtle tactics and different kinds of diabolical tricks that arise from it. Eph. 6:11. Read Psalm 5:9, Romans 3:13, and James 3:5, 6; there you will find vividly described the vast world of wickedness that is unleashed by a deceitful tongue, stemming from the diabolical venom that lies within, and spreading throughout the entire person. For God does not only blame the tongue or the hands; in His law, He holds the entire person accountable, especially the heart, as the primary source of all committed evils. See the Commandments, in Exodus 20:16, 17. This should be particularly noted in the overall journey of a religious life.




23. And this is that image of the
devil, which now, instead of the image
of God, 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, lust, and slander;
even as daily experience abundantly
witnesses? Alas, is this thy wit, and
cunning, and wisdom?

  
23. This is the image of the devil, which now, instead of the image of God, is so deeply ingrained in the soul. This leads people to take pleasure in sinning and in slandering others, just as the name of the devil suggests. Rev. 12:10. How many, sadly, consider themselves good Christians, yet have no hesitation in slandering their neighbors whenever the chance arises? After they unleash their venom against someone, they even congratulate themselves on their actions. Such a person might say: “This is exactly what I’ve been searching for; I feel so relieved now. I feel alive again after handling that person so skillfully.” Oh, poor soul, you deserve pity! How blind you are not to see who has turned you into such a devil and slanderer; and whose image you carry with you! Don’t you notice that this is the very nature of the devil, the unfortunate offspring of Satan? Do you not understand that this is his true disposition, which he has implanted in the souls of people, so it can manifest in all kinds of vices, particularly in pride, greed, lust, and slander, as daily life clearly shows? Alas, is this your wisdom, your cleverness, and your intelligence?



24. Behold, O man! the foul, the
[pg 151]
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 God, 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 God 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 God; and this
is enmity against God. 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 God. 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 illustrious 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 God, 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.

24. Look, O man! at the disgusting,  
[pg 151]  
horrible, deep corruption of  
Original Sin! Oh, how filthy and unsearchable it is! Think about this repeatedly; and by looking within yourself, realize the image  
and nature of Satan, which, like a  
gangrene, has spread throughout your entire  
soul, along with all the dangerous  
symptoms that come with it. And learn  
how your soul has become an  
abomination to God and is in such a dreadful state that  
no creature can fully understand the wickedness of the human heart. You cannot  
fully explore it yourself or articulate that loathsome  
venom which is as rotten in your  
innermost being. Therefore, I urge  
and plead with everyone to think deeply and  
seriously reflect on the matters that have  
been shared about the the depravity and  
corruption of human nature; as if  
they have been emphasized a thousand  
times, over and over again. Such is the severity  
of this wickedness, so malignant and toxic, that  
it’s beyond the ability of any creature,  
whether angel or human, to ever eliminate, cleanse, or free our nature from it. All human efforts fall  
short of accomplishing such a feat. How can anyone expect to work out their salvation using their own natural  
abilities, when they are all completely depraved and  
spiritually dead? Therefore, humanity must remain  
miserable forever, eternally lost in this corruption, unless  
help comes from one who can intervene and provide a healing remedy  
for this dreadful sickness. This must be someone who has authority over sin and death, able to conquer such an  
obstinate evil, and by divine power, renew, transform,  
and purify the tainted nature of humanity. All of this proves convincingly that justification cannot  
be achieved by human effort, but is solely the work of God; and likewise that regrowth, or being born again by the  
Spirit, is absolutely necessary for restoring fallen nature. Because of the inherent principle of  
corruption, the soul now tends to lead a twisted  
and immoral life. People no longer refrain from openly breaking  
all of God’s commandments; and this is hostility towards God. The understanding and will are now so dead  
and so enslaved by sin that, by their natural inclination, they are  
incapable of any love, fear, or reverence  
for God. They cannot call out to Him, honor Him, praise, or worship  
Him; they cannot trust in Him or turn their hearts  
towards Him. Many of the non-believers have indeed  
distinguished themselves with their good  
and virtuous actions, and earned substantial respect through their morality. But  
it is utterly impossible for nature to  
change the heart, redirect it towards God, and  
cleanse it from the sinful desires that lurk within. This transformation can  
only be accomplished by a heavenly  
power. For despite all the dazzling display of morality that some exhibit, the root of evil remains, embedded so deep in the soul that no  
human strength can ever eradicate it. The most that a person can do in such a  
grim situation is to prevent the fire from  
flaring up into flames that consume  
everything nearby; but despite this suppression, the evil fire still simmers within,  
secretly burning just as fiercely as ever.



25. Were not human life, and the
management of civil and social affairs
under some check, the whole race of
[pg 152]
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 God 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 lusts 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 God'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
God, nothing can be more true than
that saying of the apostle, “The natural
man receiveth not the things of
the Spirit of God; 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 constitute the image of God
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 God, 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.

25. If human life and the management of civil and social affairs weren’t kept in check, all of humanity would be wiped out in an instant, completely vanishing from the earth. Although the devil has shown extreme cruelty towards humanity, God has not allowed him to completely remove all the natural powers and feelings from our souls, nor to extinguish the spark of free will that remains. There are still the laws of nature and the natural love that exists between husbands and wives, and between parents and children. Without these, it would have been impossible for humanity to survive on earth for long. Anyone who gives in to their uncontrolled lusts and corrupt desires must be seen as a threat to society. They completely ruin, as much as they can, all interactions and relationships between people. Therefore, it is both God’s mercy and wisdom that He has preserved in fallen humanity this tiny flame of natural love: its purpose is so that through this love, we can understand to some extent the greatness of the spiritual and divine love that we lost through mankind's fall; and that by experiencing one, we might come to appreciate the value of the other and yearn for its recovery. However, regarding spiritual matters and things that are directly related to the happiness of the soul and the kingdom of God, the apostle's saying is absolutely true: “The natural man does not accept the things of the Spirit of God; for they are foolishness to him: nor can he know them, because they are spiritually discerned.” 1 Cor. 2:14. This means that man, in his natural state, has not even one spark of spiritual and divine light; he is entirely blind to the matters that relate to the heavenly life and that form the image of God in the new being. Nevertheless, man was created for this singular purpose, that through this spiritual light, he might use the inner eye of his soul to contemplate the gracious presence of God and His genuine love towards him; and, by continually walking with and before the Lord, completely depend on Him and willingly submit to being 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 God
himself. This is that hereditary spiritual
blindness, which utterly incapacitates
us for the knowledge of such
concerns as relate to the kingdom of
God. 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.

  
26. The natural person, lacking even a single spark of spiritual light, remains in complete blindness unless God himself enlightens them. This is the inherited spiritual blindness that prevents us from understanding matters related to the kingdom of God. However, if a person, as often happens, also engages in harmful behaviors, this spiritual blindness is compounded by another kind of blindness, a natural blindness, which leads to tragic consequences for the fallen soul. Such rampant wickedness ultimately snuffs out the weak glimmer of light that still exists in a person and might guide them toward outward honesty. As a result, the soul becomes completely blind and dark-hearted, and will remain so forever unless Christ brings it light.




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 God?
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 God is but slightly
[pg 153]
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 chastity 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 God,
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 God to us.

  
27. What are you, then, O man, unless Christ, through his Spirit, gives you new life, makes you a new being, and transforms you into the image of God? This new creation, as essential as it is, is only just starting out in this life and must contend with many struggles. If you look within yourself, even after becoming a new being through the Holy Spirit, it will be clear that the image of God is only slightly [pg 153] outlined, and as it were, merely shadowed in you. Don’t you see that faith, hope, love, and the fear of the Lord are still quite fragile and barely able to progress beyond the basics of the Christian life? Don’t you realize how slight your humility is and how deeply the sins of doubt, pride, and impatience are rooted in you? Don’t you find your devotion weak and sluggish, and your love for your neighbor relatively cold? What a fragile spark of pure chastity remains in your heart; and how intense a fire of desire burns within! How weak one is, how fierce the other! How great still are your self-love, self-importance, and interests, sins that hide within and don’t always show outwardly! And how strong is the wave of sinful desire that washes over you and disrupts your inner peace! This means that until our last moments in life, we must, by the Spirit of God, continually struggle with the old nature and the image of evil. All of this continually calls us to pray, sigh, and seek until the Divine Spirit is granted to us to destroy the image of evil daily and to restore the image of God in 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 God,
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, hell, 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.

  
28. From all this, you can easily understand, man, that you should never rely on your own strength; but completely depend on the grace of God, which alone can work all this in your soul. Everything should be sought and obtained from and through Christ by faith. From Him, you are to receive divine knowledge and wisdom, to counter your own ignorance; his righteousness, to offset all your unrighteousness; his holiness to combat all your impurity; full redemption, power, and victory against death, hell, and the devil. From Christ, you must obtain forgiveness for all your sins, against the kingdom of sin and Satan, and against all its combined powers; and, finally, everlasting happiness against all spiritual and physical adversities and troubles. In this way, eternal life is to be derived from Christ. But more will be said about this in the Second Book of this volume.








 Chapter 42.


 In this final chapter, the reasons for using the method outlined in Book I are explained. The importance of guarding against spiritual pride is discussed, and it is emphasized that true spiritual gifts cannot be attained without prayer.



What do you have that you didn't receive? If you received it, why do you boast as if you didn't?—1Cor.4:7.



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

I think it's important, before I finish this book, to highlight a few key points for the reader.




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
[pg 154]
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 multitude 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 God. Nature is concerned
for comfort more than for a cure.

  
2. In this Book, repentance and its benefits are explained in detail and in various ways for different reasons. Most of the Chapters in this Book focus on the results of true repentance, such as our renewal in Christ, daily self-denial, contempt for the world, acts of charity, and so on. In these, we find the beginning and foundation of true Christianity, a holy life, and salvation itself through genuine faith. Likewise, no real comfort can ever be felt in the human heart unless one fully understands the nature of Original Sin, that dreadful, mortal, and evil force, which is like a toxic poison (oh, it’s impossible to adequately describe and lament it!) and has led to many fatal and harmful consequences. All the comfort books and the promises abundant in the Gospel offer no real consolation to a person unless they are first humbly aware of their misery and the terrible evil of Original Sin. In this fallen state, people tend to deceive themselves and seek comfort before they have thoroughly examined their own sinful condition, degeneration, and departure from God. Nature seeks comfort more than a cure.  
[pg 154] 




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 pass 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 God, 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.

  
3. But this is completely ridiculous and goes against the essence of Scripture and its explanation of salvation. Our Lord says, "Healthy people don't need a doctor, but those who are sick do." Matt. 9:12. No healing can be expected, no medicine can be recommended, no comfort can be offered, and Christ himself, the great Physician of souls, can’t help at all as long as a person thinks they’re fine and doesn’t recognize the deep issues raging within their soul. Therefore, a true Christian's life involves a daily struggle of the flesh and all its sinful tendencies. Oh, that everyone would take this to heart! No one can truly belong to Christ or share in his merits unless they live by this principle. Such a person will not be left without comfort in the end but will be uplifted with divine consolation. Once a soul is truly humbled by a vivid awareness of inherent corruption and the toxic influence it has on all actions, it will be lifted again by the corresponding comfort that the Gospel offers. In all this, the work of the Divine Spirit and a person's reflection on the promises of God come together to bring the soul to Christ, who is both willing and able to heal it and transform its sorrow into lasting joy. Anyone who embarks on this path of genuine and sincere repentance must also be careful not to be swayed by the foolish judgments that this godless world is likely to make about the whole purpose of true Christianity. Let the worldly person think highly of their own natural gifts and intelligence; it’s clear that they are utterly blind to the things of the Spirit of God and are quite ignorant. And although they may engage in reasoning about things that far exceed their understanding, they remain completely unaware of the misery of their own nature and the spiritual ailments that arise from it, remaining total strangers to spiritual matters. They don’t grasp what Adam and Christ represent, or how Adam is meant to die while Christ lives within us again. And since they refuse to learn what they don’t understand, they will forever remain in darkness and ignorance. In that state, they will never gain any insight into the foundations and characteristics of true repentance, faith in Christ, and the new birth, which are the essence of true Christianity and the means by which they could be saved from eternal destruction.

[pg 155]



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 God 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 God. 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 God. For as they are yet
marked by various defects and imperfections,
so they can never pass for
the perfect righteousness of God.
Never seek thy own honor and glory
by the gifts which God 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.

  
4. The next thing I want to mention as we wrap up this book, which you should be careful to avoid, is the sin of spiritual arrogance, especially after God has started to give you spiritual gifts, new virtues, new ways of thinking, and new knowledge through His grace. Make sure you don’t attribute these achievements to your own power, wisdom, or effort, but to the grace of God. Be cautious not to rest on the virtues and good qualities that have developed within you; never rely on them as means of being justified before God. Since they are still flawed and imperfect, they cannot be considered the perfect righteousness of God. Don’t seek your own honor and glory through the gifts God has generously given you. Instead, use them with humility and reverence, giving up any selfish intentions, and returning everything you have to Him, who is the true Disposer and Author of those gifts. Don’t say in your heart: "I now have strong faith, passionate love, a lot of knowledge, and many gifts;" because those thoughts are the weeds that the enemy of your soul plants among the wheat while you’re sleeping.



For, (a) none of these gifts are
thine, but God'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 lustre 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?

For none of these gifts are yours; they belong to God alone. Without His light and life-giving power, you are just a lifeless piece of clay. These gifts are no more yours than the light and heat of the sun belong to the earth, which is warmed and filled by them. At best, you are just a container for these treasures; the brilliance of these gifts doesn’t belong to you any more than the shine of a precious stone belongs to the box it’s kept in. So isn’t it foolish to brag about someone else’s gifts that are simply within you?



(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 God, 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.

(b) You should understand that just as a treasure owner can keep his treasure wherever he wants and move it when he chooses, God can place his heavenly treasure in you and take it away whenever He deems fit. Therefore, you should approach Him with holy reverence and be careful to avoid spiritual pride and arrogance, as this could lead to the inevitable loss of the precious gift entrusted to you. "Don't be arrogant, but respectful." Rom. 11:20.



(c) Thou art, further, to consider,
that the righteous God 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.

(c) You should also remember that the righteous God will hold you accountable for everything He has entrusted to you. The more you have received, the more He will expect from you.



(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.

(d) In the middle of all your gifts, don't think that you've received everything the Lord has for his children. Ah! dear Christian! no matter how high and excellent your achievements are, they are barely the beginning; there is still so much that you lack.




(e) Seriously consider, that no good
and perfect gifts are obtained or preserved
except by prayer: for every
good and perfect gift descendeth from
God. 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, lust, wrath, etc.;
secondly, That the Image of God be restored
[pg 156]
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 illustrated in the
Lord's Prayer. This prayer makes
both against thee, and for thee. If the
name of God alone is to be hallowed,
then thy name must be debased and
thy haughtiness be pulled down. If
the kingdom of God shall come, then
certainly the devil's kingdom must be
overthrown in thee. If thou desirest
that the will of God should be done,
then truly thine own must be renounced.

  
(e) Seriously consider that no good and perfect gifts are received or kept unless through prayer: for every good and perfect gift comes from God. James 1:17. Whatever you seem to have without this is just a lifeless shadow, a seed that bears no fruit and withers away. Without prayer, no heavenly gift can enter the heart of a person. The reader is encouraged to review what’s said about Prayer in the Second Book of this Work. There are two main things you should focus on in your prayers and your approach to the Lord: first, that the May the image of Satan be destroyed within you.; such as unbelief, pride, greed, lust, anger, etc.; secondly, that the May the image of God be restored in you.; which includes faith, love, hope, humility, patience, meekness, and the fear of the Lord. These two goals, the destruction of the satanic image and the restoration of the divine image, are reflected in the Lord's Prayer. This prayer acts against you and for you. If God's name is to be honored, then your name must be humbled and your pride brought low. If God’s kingdom is to come, then certainly the devil's kingdom must be overthrown within you. If you wish for God's will to be done, then your own will must be surrendered.  
[pg 156] in you



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 compassion,
will readily grant, what the Son of
his love has so strongly commanded
us to ask.

These are the two parts that any good prayer book or method of prayer can be organized into; an order clearly shown in the prayer taught by our Lord, regarding the heavenly and eternal benefits and gifts we’re urged to pursue. In the Lord's Prayer, all the blessings for both our souls and bodies, as well as everything we need for this life and the next, are summed up. There's no doubt that our Father in heaven, in his loving compassion, will gladly provide what the Son, who loves us, has instructed us to ask for.





[pg 157]





 Book 2.






 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 pass 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.

Just like in nature, my dear Christian reader, the destruction of one thing leads to the creation of another; the same holds true in a genuine Christian life. The old, sinful self needs to be destroyed and let go of so that the new spiritual self can emerge in its place. Our sinful life is directly opposed to the holy life of Christ (as adequately explained in the previous Book); therefore, it is essential that we give up this sinful life before we can achieve the spiritual life of Christ or follow him in the steps he has kindly left for us. For example, you must put an end to your pride before you can truly be humble; you need to abandon anger before you can embrace the virtue of gentleness. This is why the spiritual Christian's life should start with true repent. This is also the purpose and essence of the preceding Book, as is clearly shown in the way the chapters are organized and in the Conclusion attached to the entire 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
[pg 158]
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
passion, 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.

  
2. Since there will be discussions about the doctrine of repentance in some chapters of this Second Book, I will now provide an overview of the entire structure of this Book. The main purpose of the First Book was to explain the nature of Original Sin and its harmful effect on all our actions; therefore, it makes sense for the Second Book to start with Jesus Christ, the eternal source of humanity's salvation, in whom we find help and a solution to the destructive impact of Original Sin and the resulting wave of hardships and suffering. All of this, on our part, is achieved through faith, which grasps the salvation that Christ has earned. This topic is covered in the first three chapters of this Book. However, since that belief that leads the soul to this source also produces excellent and good outcomes, the next three chapters (IV-VI) focus more extensively on this. Just as the fruits of righteousness and the Spirit are meant to grow and become strong within us, so too must the fruits of the flesh diminish. This is the daily, genuine, and effective repentance that a Christian should continually engage in if the flesh is to be subdued and the Spirit restored to authority. Therefore, it was thought necessary to provide a clear explanation of the distinction between the flesh and the Spirit, and the characteristics of daily repentance. For this, refer to Chapters VII-X. Furthermore, since from this habitual repentance and the mortification of the outdated self (the life of a true Christian being nothing but a constant crucifixion of the flesh), the new self must emerge daily, there is no better example than the one left for us by our [pg 158]  Lord Jesus Christ. For this reason, the life of Christ should serve as a mirror for us to reflect on ourselves and him; and by observing him, to more freely accept his poverty, disgrace, contempt, sorrow, cross, suffering, agony, and death. This holy life of Christ represents the death of the flesh and is accompanied by the practices of prayer, love, and humility. This is elaborated upon 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
God, 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 noblest 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-XXXIII.
But because no one can ever arrive at
this state without prayer, hence the
ensuing ten Chapters (XXXIV-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 harasses those
that adhere to the Lord, and who endeavor
to be faithful to the end.

3. The humility and lowliness of Christ serve as a true ladder for a repentant soul; through this, we rise into the heart of God, our loving Father, and find peace in His paternal love. We start our spiritual journey with Christ's human nature, and as we go higher and higher, we eventually reach His divine nature. It is at this point that we see in Christ the heart of our Father in heaven. We behold Him as the sublime, everlasting, essential, and infinite Good; we recognize Him as the immeasurable power, unfathomable mercy, unsearchable wisdom, purest holiness, unblemished and eternal righteousness, perfect goodness, noblest beauty, most perfect grace, and ultimately, as the most joyful salvation. These concepts make up the core of Christian contemplation and are discussed in Chapters XXVI-XXXIII. However, since no one can reach this state without prayer, the following ten Chapters (XXXIV-XLIII) focus on the nature of prayer and the practice of divine applause. And because this life, based on principles of genuine and sincere faith, will soon come with crosses and trials, there are fifteen Chapters (XLIV-LVIII) that consider the cross of Christians and the virtue of patience, the practice of which is greatly encouraged. Additionally, this includes a discussion on the nature and overcoming of deep spiritual challenges that Satan uses to trouble those who remain loyal to the Lord and strive to be faithful until the end.



God grant that we may all be true
followers of Christ, not ashamed of
his holy life; but follow the Lamb
whithersoever he goeth, and be led at
last to the living fountains of waters,
where the Lord will wipe away all
tears from our eyes! Amen.

God help us all to be true followers of Christ, unashamed of his holy life; let us follow the Lamb wherever he goes, and be led at last to the living springs of water, where the Lord will wipe away all our tears! Amen.




john arndt,




General Superintendent in the Principality of Lüneburg.





[pg 159]





 Chapter 1.


 Jesus Christ, the Son of God, is given to us by our Heavenly Father as our help against the deadly poison of original sin and its harmful consequences, as well as a protector against all the troubles and evils of both the body and the soul.



You will joyfully draw water from the wells of salvation.Understood. Please provide the text you would like me to modernize.Isa.12:3.



As our distemper is exceedingly
great, mortal, damnable, and out
of the power of any creature to remove;
therefore it is needful that we
should have a remedy proportioned to
the disease; a high, a divine, an everlasting,
remedy and help, entirely derived
from the pure mercy of God. As
our original disease was caused by
the wrath, hatred, and envy of the
devil (Gen. 3:1): so God, in tender
compassion, was moved to heal the
mortal wound of our sin by his infinite
mercy. And as Satan had used his
utmost endeavors and subtlety, in
order to infect, slay, and condemn us,
God was pleased, in his infinite wisdom,
to give us his beloved Son, in
order to restore us to that life, happiness,
and salvation which we had lost.
Hence he has made the precious blood
of Christ to be the grand restorative
of our nature, and the cleanser from all
the contagion of sin. He hath given
us his quickening flesh, to be our
bread of life; his holy wounds, as a
sovereign balsam to heal our wounded
condition; and his precious death, to
be an abolition of our death, both
temporal and eternal. 1 John 1:7;
Acts 20:28; John 6:32, etc.; Isa.
53:5; 25:8.

As our distress is extremely severe, deadly, and beyond the power of any creature to alleviate, it's essential that we have a remedy suited to the problem; a profound, divine, everlasting solution that comes entirely from the pure mercy of God. Just as our original problem was caused by the devil's anger, hatred, and envy (Gen. 3:1), God, out of deep compassion, was moved to heal the grave wound of our sin through His infinite mercy. And as Satan has used all his efforts and cunning to infect, kill, and condemn us, God, in His infinite wisdom, chose to give us His beloved Son to restore us to the life, happiness, and salvation that we had lost. Therefore, He has made the precious blood of Christ the ultimate remedy for our nature and the cleanser from all the effects of sin. He has given us His life-giving flesh to be our bread of life; His holy wounds as a powerful balm to heal our wounded state; and His precious death as a means to abolish our death, both physical and eternal. 1 John 1:7; Acts 20:28; John 6:32, etc.; Isa. 53:5; 25:8.



2. But so disabled, so weak, and undone,
is fallen man, that he cannot so
much as apply this precious medicine
even when it is freely offered: so little
health, so much weakness is there in
him. Nay, we even, by nature, strive
against our cure, and reject the remedy
which should help us.—Wherefore,
O Lord, unless thou shouldst draw
me after thee (Cant. 1:4), and, as a
faithful physician, administer to me
what thou hast ordered, the best prescriptions
will avail me nothing. Take
me, therefore, entirely into thine own
hands, and trust me not to myself.
If I be left to myself, the eternal ruin
of my soul will be my lot. Therefore
“turn thou me, and I shall be turned:
heal me, O Lord, and I shall be healed;
for thou art my praise.” Jer. 31:18;
17:14. As long as thou keepest back
thy mercy, and hidest thy face from my
sorrow, I shall remain in a diseased condition.
Ps. 30:3. Whilst thou forbearest
to quicken me, I am tied down by
the chains of death. Therefore I cry
with David, “I am poor and needy;
make haste unto me, O God. Thou
art my help, and my deliverer; O Lord,
make no tarrying.” Ps. 70:5.

2. But fallen man is so disabled, weak, and lost that he can't even take this precious medicine when it’s freely offered: there’s so little health and so much weakness in him. In fact, by nature, we resist our healing and reject the remedy that could save us.—Therefore, O Lord, unless you draw me to you (Cant. 1:4) and, like a faithful physician, give me what you prescribed, the best treatments won’t do me any good. So please take me completely into your hands, and don’t let me rely on myself. If I’m left to my own devices, I risk the eternal ruin of my soul. Therefore, "Turn me, and I will be turned; heal me, O Lord, and I will be healed; for you are my praise." Jer. 31:18; 17:14. As long as you withhold your mercy and hide your face from my sorrow, I will remain in this troubled state. Ps. 30:3. While you delay in reviving me, I am shackled by the chains of death. That's why I cry out with David, "I’m in need and desperate; come quickly to me, God. You are my support and my rescuer; Lord, don’t wait." Ps. 70:5.



3. O blessed Lord! shall not thy
mercy be strong enough to raise a
[pg 160]
sick soul from her languishing illness?
a soul that is not able to raise
herself? Wilt thou not condescend to
come to me, since it is not possible
that I should come to thee? Didst
thou not love me, even before I had
so much as a thought of loving thee
again? Thy mercy is so prevailing
and so strong, that it has even overcome
thyself. Was it not mercy that
nailed thee to the cross, and gave thee
up to death? What is so strong as to
encounter and conquer thee, if it be
not the strength of thy own mercy?
What has might sufficient to apprehend
thee, and to bind and conduct
thee to death, but thy love only,
wherewith thou hast loved and quickened
us, when we were dead in trespasses
and sins? Eph. 2:1. For thou
wouldst thyself undergo the pangs of
death, rather than suffer us to be forever
bound over to death and eternal
damnation!

3. O blessed Lord! Isn't your mercy strong enough to lift a sick soul from her suffering? A soul that cannot lift herself? Will you not come to me since I cannot come to you? Didn't you love me before I even thought about loving you back? Your mercy is so powerful that it has even triumphed over itself. Was it not mercy that nailed you to the cross and gave you up to death? What can challenge and conquer you if not the strength of your own mercy? What has the power to capture you and lead you to death, but only your love, with which you have loved and revived us when we were dead in our wrongs? Eph. 2:1. You would rather face the agony of death than let us be trapped in death and eternal damnation forever!




4. Thy mercy, O Lord, has made
thee all our own, and put a title to all
thy merits into our hands. When
thou becamest a tender infant, it was
wholly for our sakes, unto whom thou
art “born a child.” Isa. 9:6. When
thou wast made an offering for our
sins, and when thou wast slain as an
innocent lamb on the cross, it was to
give up thyself unto us, and freely to
impart unto us all things beside. O
excellent gift of God! a good wholly
appropriated to us, even our own peculiar
good and treasure!

  
4. Your mercy, Lord, has made us entirely yours and handed us the rights to all your blessings. When you became a vulnerable baby, it was all for our benefit, for you are "born as a child." Isa. 9:6. When you became a sacrifice for our sins and when you were killed as an innocent lamb on the cross, it was to give yourself to us and generously share everything else with us. Oh, what a wonderful gift from God! A goodness that is wholly ours, our own special blessing and treasure!



(a) Behold! beloved Christian, the
wisdom of God! God has by means
of this everlasting good made himself
our own property, that he might
thereby in return make us his own.
For having purchased us “with a
price,” we are no longer our own, but
his who hath bought us. 1 Cor. 6:19,
20. For whosoever receives so excellent
a gift, receives also the Giver
himself, from whom it proceeds. And
again, whosoever possesses any good
as his own, he makes it his own to all
intents and purposes, and to the best
advantage he can. Thus, likewise, is
Christ become thy own and proper
good. Thou canst apply him in such
a manner, as to obtain by him everlasting
life and salvation.

(a) Look! dear Christian, at the wisdom of God! Through this eternal good, God has made Himself our own possession, so that in return, He can make us His own. Since we have been purchased "for a price," we are no longer our own, but belong to the one who bought us. 1 Cor. 6:19, 20. Whoever receives such an amazing gift also receives the Giver Himself, from whom it comes. Similarly, whoever possesses any good as their own treats it as such in every way, using it to the best advantage they can. In the same way, Christ has become your own and true good. You can approach Him in a way that brings you eternal life and salvation.



(b) Christ is become the true medicine
of thy soul, to restore thee—thy
meat and thy drink, to refresh thee—thy
fountain of life, to quench thy thirst—thy
light, in darkness—thy joy, in
sadness—thine advocate, against thy
accusers—wisdom, against thy folly—righteousness,
against thy sin—sanctification,
against thy unworthiness—redemption,
against thy bondage—the
mercy-seat, against the judgment-seat—the
throne of grace, against thy condemnation—thy
absolution, against
thy fearful sentence—thy peace and
rest, against an evil conscience—thy
victory, against all thine enemies—thy
champion, against all thy persecutors—the
bridegroom of thy soul,
against all rivals—thy mediator,
against the wrath of God—thy propitiation,
against all thy trespasses—thy
strength, against thy weakness—thy
way, against thy wandering—thy
truth, against lying and vanity—thy
life, against death. He is thy counsel,
when thou hast none to advise thee—thy
power, in the midst of thine infirmities—thy
Everlasting Father,
when thou art forsaken and fatherless—thy
Prince of Peace, against the
adversary—thy ransom, against thy
debt—thy crown of glory, against thy
reproach—thy teacher, against thy ignorance—thy
Judge, against thy oppressor—thy
King, to destroy the
kingdom of Satan—thine everlasting
High Priest, to intercede for thee.

(b) Christ is the true medicine for your soul, to restore you—your food and your drink, to refresh you—your fountain of life, to quench your thirst—your light in darkness—your joy in sadness—your advocate against your accusers—wisdom against your foolishness—righteousness against your sins—sanctification against your unworthiness—redemption against your bondage—the mercy seat against the judgment seat—the throne of grace against your condemnation—your absolution against your fearful sentence—your peace and rest against a guilty 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 wrongdoings—your strength against your weakness—your way against your wandering—your truth against lies and vanity—your life against death. He is your counselor when you have no one to advise you—your power in the midst of your weaknesses—your Everlasting Father when you feel abandoned and fatherless—your Prince of Peace against the adversary—your ransom against your debt—your crown of glory against your shame—your teacher against your ignorance—your Judge against your oppressor—your King who will destroy the kingdom of Satan—your everlasting High Priest who intercedes for you.

[pg 161]



5. (a) Consider now, O Christian,
what an excellent gift the Lord Jesus
Christ is. Let it be thy daily prayer
and supplication to make a true saving
use of all those heavenly benefits,
and to improve all the offices of Christ
to the end for which they are designed.
If he be thy Medicine (Matt.
9:12), fear not but thou shalt be
healed: since he is thy Bread (John
6:51), thy soul shall be filled. Is he
to thee a Fountain of Life (Isai. 12:3),
then truly thou shalt thirst no
more. Is he to thee a Light (John 8:12),
then thou shalt remain no longer
in darkness. Is he thy Joy (Luke 2:10),
what then shall afflict thee? Is he
the Advocate (1 John 2:1) that pleads
thy cause, what adversary shall cast
thee? Is he thy Truth, who shall deceive
thee? Is he thy Way, who shall
make thee to err? Is he thy Life
(John 14:6), who shall slay thee? Is
he thy Wisdom, who shall seduce thee?
Is he thy Righteousness, who shall
condemn thee? Is he thy Sanctification,
who shall reject thee? Is he thy
Redemption, who shall imprison thee?
1 Cor. 1:30. Is he thy Peace (Eph.
2:14), who can disturb thee? Is he
thy Mercy-Seat (Rom. 3:25), who can
arraign thee? Is he thy Throne of
Grace (Heb. 4:16), who can give
sentence against thee? Is he thy Discharge
and Absolution (Colos. 2:14),
who then dares impeach thee? Is he
the Champion and the Captain of thy
Salvation (Heb. 2:10), who shall be
able to stand against thee? Is he thy
Bridegroom (John 3:29), who then
shall snatch thee from him? Is he thy
Ransom (1 Tim. 2:6), who will arrest
thee? Is he thy Crown of Glory (Heb.
2:7), who then shall reproach thee?
Is he thy Master (John 13:13), and
Teacher, who then shall correct thee?
If he be thy Judge (2 Thess. 1:9),
who shall oppress thee? If he be thy
Propitiation (1 John 2:2), who shall
accuse thee? If he be thy Mediator
(1 Tim. 2:5), who shall set God against
thee? If he be thy Advocate (1 John
2:1), who shall prosecute thee? Is he
thy Immanuel (Isai. 7:14), who shall
be against thee? Is he thy King (John
12:15), who shall expel thee out of
his kingdom? Is he thy High Priest
(Heb. 7:25), who can refuse his intercession
and sacrifice? Is he thy Saviour
(Matt. 1:21), who shall destroy
thee?


5. (a) Now consider, O Christian, what an incredible gift the Lord Jesus Christ is. Make it your daily prayer and request to fully take advantage of all those heavenly benefits and to utilize all the roles of Christ for their intended purpose. If he is your Medicine (Matt. 9:12), don't worry; you will be healed. Since he is your Bread (John 6:51), your soul will be satisfied. If he is your Fountain of Life (Isa. 12:3), then you will truly never thirst again. If he is your Light (John 8:12), you will no longer walk in darkness. If he is your Joy (Luke 2:10), what could possibly trouble you? If he is the Advocate (1 John 2:1) who defends your case, what opponent can harm you? If he is your Truth, who can mislead you? If he is your Way, who can lead you astray? If he is your Life (John 14:6), who can take you down? If he is your Wisdom, who can lead you into temptation? If he is your Righteousness, who can condemn you? If he is your Sanctification, who can reject you? If he is your Redemption, who can imprison you? 1 Cor. 1:30. If he is your Peace (Eph. 2:14), who can disturb you? If he is your Mercy Seat (Rom. 3:25), who can accuse you? If he is your Throne of Grace (Heb. 4:16), who can pass judgment against you? If he is your Pardon and Forgiveness (Col. 2:14), who would dare accuse you? If he is the Champion and Captain of your Salvation (Heb. 2:10), who can stand against you? If he is your Bridegroom (John 3:29), who can take you away from him? If he is your Ransom (1 Tim. 2:6), who can capture you? If he is your Crown of Glory (Heb. 2:7), who can bring you shame? If he is your Master (John 13:13) and Teacher, who can correct you? If he is your Judge (2 Thess. 1:9), who can oppress you? If he is your Propitiation (1 John 2:2), who can blame you? If he is your Mediator (1 Tim. 2:5), who can place God against you? If he is your Advocate (1 John 2:1), who can prosecute you? If he is your Immanuel (Isa. 7:14), who can be against you? If he is your King (John 12:15), who can cast you out of his kingdom? If he is your High Priest (Heb. 7:25), who can deny his intercession and sacrifice? If he is your Savior (Matt. 1:21), who can destroy you?



(b) How canst thou have a more excellent,
a more valuable present? It
is a present of greater worth than thou
thyself, than all mankind, and all the
world besides. It is a present that
infinitely surpasses all the sins, miseries,
and calamities of the whole world.
Christ hereby is all our own, both as
to his divine and his human nature.
It was by sin we had forfeited the
richest of all treasures, the Sovereign
Good, even God himself: and it is by
Christ, that all is made up again, and
God himself given to us as our property.
And for this reason, Christ is
called Immanuel (Isai. 7:14), (which
being interpreted is, God with us), that
in him we might have both a God and
a Brother.

(b) How can you have a better, more valuable gift? It’s a gift worth more than you, more than all of humanity, and more than the entire world. It’s a gift that far outweighs all the sins, struggles, and disasters of the world. Through Christ, we possess everything—both his divine and human nature. We lost the greatest treasure, the Supreme Good, which is God himself, because of sin; but through Christ, everything is restored, and God is given to us as our own. That’s why Christ is called Immanuel (Isai. 7:14), which means God is with us, so that in Him we can have both a God and a Brother.



6. (a) Consider now, O Christian!
what an immense, what an infinite good
thou hast in Christ thy Redeemer, and
to what spiritual benefits thou art entitled
by him. If people were but
better acquainted with the sources of
this heavenly comfort, then no cross,
no affliction, would seem any longer
insupportable to them; because Christ
would be all in all, and by his presence
alleviate the miseries of this life.
Christ himself is ours not only as a
crucified Christ, but also as he is glorified,
together with all the majesty
[pg 162]
that resides in him. “All things are
yours, whether Paul, or Apollos, or
Cephas, or the world, or life, or death,
or things present, or things to come;
all are yours; and ye are Christ's;
and Christ is God's.” 1 Cor. 3:21-23.

6. (a) Now, consider this, O Christian! What an incredible and boundless gift you have in Christ your Redeemer, and what spiritual blessings you are entitled to through him. If people were only more aware of the sources of this heavenly comfort, then no struggle or suffering would seem unbearable to them; because Christ would be everything, and his presence would ease the hardships of this life. Christ belongs to us not only as the one who suffered on the cross, but also as the glorified one, along with all the majesty that dwells in him. "Everything belongs to you, whether it's Paul, Apollos, Cephas, the world, life, death, things happening now, or things that will happen in the future; all of it is yours. You belong to Christ, and Christ belongs to God." 1 Cor. 3:21-23.



(b) Alas! poor, miserable, accursed,
and condemned sinners, that we by
nature all are! How came we to be
favored and honored with so high and
inestimable a gift? For thou, O Lord
Jesus, art to us—Jehovah our Righteousness—a
Mediator between God
and man—our everlasting Priest—the
Christ of God—a Lamb without spot—our
propitiatory oblation—the fulfilment
of the law—the Desire of the
patriarchs—the Inspirer of the prophets—the
Master of the apostles—the
teacher 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 consolation of the mourners—the
righteousness of sinners—the
hope of the afflicted—the refuge
of the miserable—the entertainer of
strangers—the fellow-traveller of pilgrims—the
way of them that were
mistaken—the help to them who were
forsaken—the strength of the weak—the
health of the sick—the protector
of the simple—the reward of the just—the
flaming fire of charity—the Author
of faith—the anchor of hope—the
flower of humility—the rose of meekness—the
root of all the virtues—the
exemplar of patience—the enkindler 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 splendor
of the divine majesty—the image of
the paternal goodness—the treasure
of wisdom—the abyss of eternity—the
beginning without beginning—the
word upholding all things—the life
quickening all things—the light enlightening
all things—the truth judging
all things—the counsel moderating
all things—the rule directing all
things—the love sustaining all things—the
whole comprehension of all that
is good.

(b) Alas! Poor, miserable, cursed, and condemned sinners that we are by nature! How did we come to be blessed and honored with such a priceless gift? For you, O Lord Jesus, are to us—Jehovah our Righteousness—a Mediator between God and humanity—our eternal Priest—the Christ of God—a spotless Lamb—our atoning sacrifice—the fulfillment of the law—the Desire of the patriarchs—the Inspirer of the prophets—the Master of the apostles—the teacher 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 firstborn from the dead—the glory of the blessed—the comfort of the mourners—the righteousness of sinners—the hope of the afflicted—the refuge of the miserable—the host for strangers—the companion of pilgrims—the way for the misguided—the help for the forsaken—the strength of the weak—the health of the sick—the protector of the innocent—the reward for the righteous—the burning fire of love—the Author of faith—the anchor of hope—the flower of humility—the rose of meekness—the root of all virtues—the example of patience—the igniter 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 home—the sun of righteousness—the morning star—the unquenchable light of the heavenly Jerusalem—the brightness of everlasting glory—the flawless mirror—the splendor of divine majesty—the image of paternal goodness—the treasure of wisdom—the abyss of eternity—the beginning without beginning—the word that upholds all things—the life that gives life to all things—the light that enlightens all things—the truth that judges all things—the counsel that moderates all things—the rule that directs all things—the love that sustains all things—the complete essence of all that is good.



(c) This is the great and infinite gift,
which God has so freely bestowed upon
mortal men.

(c) This is the amazing and limitless gift that God has generously given to humanity.



[pg 163]





 Chapter 2.


 How a Christian Should Apply and Claim for Themselves the Comfort Mentioned in Chapter I.



The Son of Man has come to seek and save what was lost.Understood. Please provide the text you would like me to modernize.Luke7:10 PM.




The first or chief foundation on
which the Christian depends,
when he derives consolation from the
doctrines of the remission of sin, and
of the merit of Christ, consists in the
universal extent of the divine promises;
of which that mentioned above is not
the least considerable. For if Christ
came to save those that are lost, who
can possibly doubt, that he will also
seek and save thee, since thou art of
the number of the lost. It is also
said, that God, “commandeth all men
everywhere to repent; because he hath
appointed a day, in the which he will
judge the world in righteousness.”
Acts 17:30, 31. This argument is
full of consolation. As if the apostle
had said, Christ will judge the world;
and therefore God commandeth all to
repent, that all may escape the dreadful
sentence of eternal damnation.
This is confirmed by St. Peter, who
tells us, that God “is not willing that
any should perish, but that all should
come to repentance.” 2 Peter 3:9.
All which passages plainly assert the
universal grace of God, extending itself
to all men.


The first or main foundation on which the Christian relies, when finding comfort in the teachings about forgiveness of sins and the worth of Christ, lies in the universal scope of divine promises; among which, the one mentioned above is not the least important. For if Christ came to save those who are lost, who could doubt that he will also seek and save you, since you are among the lost? It is also stated that God, "commands everyone everywhere to repent, because he has set a day when he will judge the world fairly." Acts 17:30, 31. This argument is full of comfort. As if the apostle said, Christ will judge the world; and therefore God commands everyone to repent, so that all may avoid the terrifying sentence of eternal damnation. This is backed up by St. Peter, who tells us that God "is not willing for anyone to perish, but that everyone should come to repentance." 2 Peter 3:9. All of these passages clearly affirm the universal grace of God, extending itself to everyone.




2. The second foundation is the divine
oath. In order that no room
might be left to doubts and scruples in
this grand article, God has confirmed
the universal promise of grace with
an oath. “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: none of the sins
that he hath committed, shall be mentioned
unto him.” Ezek. 33:11, 16. As
if he had said, How can I delight in
the death of a sinner, who am Life itself?
Let but the wicked be converted,
and he shall certainly live.—Behold!
God desires sinners to be converted!
And dost thou doubt, that thou, who
art a sinner, art by God solicited to
conversion? When the apostle explains
this oath, he says, “This is a
faithful saying, and worthy of all acceptation,
that Christ Jesus came into
the world to save sinners.” 1 Tim. 1:15.
But if Christ came into the
world with an intent to save sinners,
thou art undoubtedly one of the number
of those whom he came to save.

  
2. The second foundation is the divine  
vow. To leave no room for doubt or hesitation in this important matter, God has confirmed the universal promise of grace with an vow. "As I live, says the Lord God, I do not take pleasure in the death of the wicked, but rather that they turn from their ways and live: none of the sins they have committed will be held against them." Ezek. 33:11, 16. It's as if He were saying, How can I take pleasure in the death of a sinner when I am Life itself? If the wicked turn back, they will surely live.—Look! God wants sinners to change! And do you doubt that you, as a sinner, are being called by God to change? When the apostle speaks about this oath, he says, "This statement is reliable and should be fully accepted: Christ Jesus came into the world to save sinners." 1 Tim. 1:15. If Christ came into the world to save sinners, then you are certainly one of those He came to save.



3. In order to show that the Lord
will not retain the remembrance of
sin, he hath no less than three times
engaged his word. First, by the
prophet Isaiah, “I, even I,” says he,
“am he that blotteth out thy transgressions
for my own sake, and will
not remember thy sins.” Isa. 43:25.
Secondly, by Jeremiah he hath thus
expressed his mind: “This shall be
the covenant: I will forgive their iniquity,
and I will remember their sin
no more.” Jer. 31:33, 34. And, thirdly,
by the prophet Ezekiel, “If the wicked,”
says he, “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 mentioned unto
him.” Ezek. 18:21, 22. This is the
[pg 164]
divine act of oblivion, solemnly declared
in favor of all returning sinners,
without exception.

3. To demonstrate that the Lord will not hold onto the memory of sin, He has made this promise no less than three times. First, through the prophet Isaiah, “I, myself,” He says, "I am the one who removes your wrongdoings for my own sake, and I will not remember your sins." Isa. 43:25. Second, through Jeremiah, He expressed His intention this way: “This will be the agreement: I will forgive their wrongdoings, and I won’t remember their sins anymore.” Jer. 31:33, 34. And third, through the prophet Ezekiel, “If the villains,” He says, “ If he turns away from all the sins he has committed, he will definitely live; he will not die. None of the wrongs he has done will be brought up against him.” Ezek. 18:21, 22. This is the [pg 164] divine act of forgetting, solemnly declared in favor of all returning sinners, without exception.



4. Now the cause or reason why
God promises that he will not remember
sin any more, is no other
than the all-sufficient satisfaction and
reconciliation wrought by Christ. For
whatever is entirely paid, yea, over
and above paid, should be altogether
buried in an everlasting oblivion.
Now, God being once perfectly reconciled
and satisfied by the most holy
and most complete sacrifice of Jesus
Christ, he can no longer be angry,
nor perpetuate the remembrance of
our transgressions.

4. The reason God promises not to remember sin anymore is solely because of the complete satisfaction and reconciliation achieved by Christ. Anything that has been fully paid for, even beyond what was owed, should be completely forgotten forever. Now, since God has been perfectly reconciled and satisfied by the most holy and complete sacrifice of Jesus Christ, He can no longer be angry, nor keep remembering our wrongs.



5. The same oath is repeated in the
prophet Isaiah, “Look unto me,” says
the Lord, “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.” Isa. 45:22, 23. Which oath,
the Epistle to the Hebrews explains
in this manner: “Wherein 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.” Heb.
6:17-19. That is, God, by his counsel
and promise, having confirmed
them with an oath, hath more than
sufficiently sealed and established his
gracious will; that so none might be
discouraged.

5. The same oath is repeated in the prophet Isaiah, “Turn to me,” says the Lord, “and be saved, all you people everywhere: I have sworn by myself; my word has gone out from my mouth in righteousness and will not come back.” Isa. 45:22, 23. The Epistle to the Hebrews explains this oath like this: “In this, God wanted to show the heirs of the promise more clearly that His purpose is unchangeable, so He confirmed it with an oath: that by two unchangeable things, in which it is impossible for God to lie, we might have strong comfort, we who have fled for refuge to hold on to the hope set before us: this hope we have as an anchor for the soul, both secure and steady.” Heb. 6:17-19. In other words, God, by his purpose and promise, has confirmed them with an oath, firmly sealing and establishing his gracious will so that no one may be discouraged.




6. The third foundation is the eternal
covenant of grace, which consists
in the pardon of sin: “This shall be
the covenant: I will forgive their iniquity,
and I will remember their sin
no more.” Jer. 31:33, 34. And this
covenant or testament, because confirmed
by the death of Christ, is
therefore everlasting. To the same
purpose the Lord says by the prophet:
“Neither shall the covenant of
my peace be removed, saith the Lord,
that hath mercy on thee.” Isa. 54:10.
And again, “I will make an everlasting
covenant with you, even the sure
mercies of David” (i. e., Christ). Isa.
55:3. And Moses declares the same:
“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.” Deut. 4:31. And again we
read: “He will ever be mindful of his
covenant.” Ps. 111:5. On which eternal
covenant, that we might the more
firmly rely, he hath renewed and established
it with every one by Holy
Baptism, which therefore is called
“The answer (or covenant) of a good
conscience towards God.” 1 Peter 3:21.
For this end, Christ himself was
baptized in Jordan, and thereby
entered with us into this covenant.
Matt. 3:13.

  
6. The third foundation is the everlasting
covenant of grace, which consists
of the forgiveness of sin: "This will be the agreement: I will forgive their wrongdoings, and I will no longer remember their sins." Jer. 31:33, 34. And this
covenant or testament, confirmed
by the death of Christ, is
therefore eternal. To the same
effect, the Lord says through the prophet: 
"The agreement of my peace won't be removed, says the Lord, who shows you mercy." Isa. 54:10.  
And again, “I will create an unbreakable agreement with you, even the guaranteed kindnesses of David.” (i.e., Christ). Isa.
55:3. And Moses states the same:  
"The Lord your God is compassionate: he will not leave you, nor destroy you, nor forget the promise he made to your ancestors." Deut. 4:31. And again, we
read: "He will always remember his agreement." Ps. 111:5. On this eternal
covenant, so that we might depend on it more
firmly, he has renewed and established
it with everyone through Holy
Baptism, which is therefore called
"The answer (or agreement) of a clear conscience before God." 1 Peter 3:21.  
For this purpose, Christ himself was
baptized in the Jordan, thereby
entering into this covenant with us.  
Matt. 3:13.




7. The fourth foundation is the death
of Christ, by which the covenant or
testament of God was ratified. But
if any ask, For whom did he die? St.
Paul answers, that “he died for all.”
2 Cor. 5:14, 15. And St. John says,
“He is the propitiation for the sins of
the whole world.” 1 John 2:2. So
John the Baptist said: “Behold the
Lamb of God, which taketh away the
sin of the world.” John 1:29. This,
the apostle explains in the following
comforting manner: “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” (Rom. 5:18): where a comparison
[pg 165]
is made betwixt Christ and Adam.
As if he had said, “Since the offence
of Adam hath been so strong, as to
make all men sinners; shall not the
righteousness of Christ be far more
powerful to make them righteous? If
sin hath abounded, shall not grace
much more abound?” The same apostle,
having occasion to show that the
merit of Christ is universal, and extends
itself to all, thus reasons: “For
there is one God, and one mediator
between God and men, the man Christ
Jesus; who gave himself a ransom for
all.” But if this be true, it also follows,
“that God will have all men to
be saved, and to come unto the knowledge
of the truth.” 1 Tim. 2:4-6. On
all this Paul remarks, that God, by
“Christ hath reconciled all things to
himself, whether they be things in
earth, or things in heaven.” Col. 1:20.
And again: “God spared not his own
Son, but delivered
him up for us all.”
Rom. 8:32. In this number, reckon
also thyself, because “God is no respecter
of persons.” Acts 10:34. Since,
therefore, Christ died for sinners, thou,
who acknowledgest thyself to be one,
must necessarily have an interest in
his death, and in all the benefits purchased
by it.

  
7. The fourth foundation is the death of Christ, which confirmed God’s covenant or testament. But if anyone asks, For whom did he die? St. Paul answers that “he died for everyone.” 2 Cor. 5:14, 15. And St. John says, "He is the atonement for the sins of everyone in the world." 1 John 2:2. John the Baptist also said: "Look, the Lamb of God who removes the sin of the world." John 1:29. The apostle explains this in a comforting way: “Just like how the wrongdoing of one person brought judgment and condemnation to everyone, the righteousness of one person has brought a free gift of justification for life to all people.” (Rom. 5:18): he compares Christ and Adam. As if he were saying, "Since Adam's sin was so significant that it made everyone sinners, won't Christ's righteousness be even more effective in making them righteous? If sin has grown, won't grace grow even more?" The same apostle, wanting to show that the merit of Christ is universal and extends to all, argues: "For there is one God and one mediator between God and humanity, the man Christ Jesus, who gave himself as a ransom for all." But if this is true, it also follows that "God wants everyone to be saved and to understand the truth." 1 Tim. 2:4-6. On all this, Paul observes that God, through "Christ has brought everything together in harmony with himself, both things on earth and things in heaven." Col. 1:20. And again: “God didn't hold back His own Son, but gave Him up for us all.” Rom. 8:32. Count yourself in this number, because "God doesn't show favoritism." Acts 10:34. Therefore, since Christ died for sinners, you, who acknowledge yourself to be one, must necessarily have a share in his death and in all the benefits it brings.




8. The fifth foundation is the universal
call, grounded upon the universal
merit of Christ. The latter was
exhibited for the sins of the whole
world, and it was proper that it should
be preached to all creatures. Matt.
9:13. Now since Christ declares: “I
came not to call the righteous, but
sinners to repentance” (Mark 16:15),
it follows, that thou also, because thou
art a sinner, art called. But called to
what? To repentance. And why?
That thou mayest obtain remission
of sin, through faith. “It behooved,”
says the Lord, “that repentance and
remission of sins should be preached
in the name of Christ among all nations.”
Luke 24:46, 47. And the
apostle affirms, that “the gospel was
preached to every creature which is
under heaven.” Col. 1:23. But to
what end did God cause it to be
preached? Surely for no other end
than that thereby faith might be
kindled and established among men,
according to that saying of the same
apostle: “How shall they call on him,
in whom they have not believed? and
how shall they believe in him, of whom
they have not heard?” Rom. 10:14.
Whenever, therefore, God calls us to
repentance, far be it from us to think
that God calls us in vain, or without
a real design to save us. Surely God
does not deceive us: but in this serious
affair he seriously calls upon us, that
we may embrace his mercy, and accept
the offer of grace. Hence he is
also angry with those who make light
of his supper, and disdain to come to
his feast. Matt. 22:7. Whereas, to
those who obey his call, through faith,
he hath given his promise, full of heavenly
comfort that “whosoever believeth
in him, shall not perish, but have
everlasting life.” John 3:16. Nay, he
hath graciously promised to preserve
the same faith unto the end, even till
the salvation of the soul, which is the
end of faith, be secured. Phil. 1:6;
1 Pet. 1:9.

  
8. The 5th foundation is the universal call, based on the universal merit of Christ. His sacrifice was made for the sins of the entire world, and it’s only right that it should be preached to all. Matt. 9:13. Since Christ said, "I didn't come to call the righteous, but sinners to change their ways." (Mark 16:15), it follows that you, being a sinner, are called as well. But called to what? To repentance. And why? So that you might receive forgiveness for your sins through faith. "It was essential," says the Lord, "that repentance and forgiveness of sins should be announced in the name of Christ to all nations." Luke 24:46, 47. The apostle also confirms that "the gospel was shared with everyone on earth." Col. 1:23. But why did God have it preached? Surely, it was to ignite and establish faith among people, as stated by the same apostle: "How will they call on him if they haven't believed in him? And how will they believe in him if they haven't heard about him?" Rom. 10:14. Therefore, whenever God calls us to repentance, we should never think that it’s in vain or without a genuine purpose to save us. Surely, God does not deceive us; in this serious matter, He truly calls us to embrace His mercy and accept the offer of grace. Thus, He is also angry with those who ignore His invitation and refuse to attend His feast. Matt. 22:7. On the other hand, to those who respond to His call with faith, He has given the comforting promise that "Anyone who believes in him will not die but will have eternal life." John 3:16. Moreover, He has graciously promised to sustain that same faith until the end, ensuring the salvation of the soul, which is the ultimate goal of faith. Phil. 1:6; 1 Pet. 1:9.




9. The sixth foundation is the inward
testimony of the divine Spirit in
us, who seeks after righteousness, and
seals us unto the day of redemption.
Rom. 8:16; Eph. 4:30. This Spirit
incessantly rouses and awakens the
conscience. He reproves without intermission,
convinces of sins, and sets
them before thine eyes. He summons
thee to repentance, calls thee inwardly
in thy heart, strives with thee, and
[pg 166]
leaves nothing untried, in order to
keep thee from every sin, and lead
to thy conversion. John 16:8. These
things thou canst not conceal, though
ever so desirous to do it. This witness
of Christ in thee, is never silent:
and though thou shouldst stop thine
ears against him, yet shalt thou be
compelled to hear him inwardly. And
if thou shouldst desire to reject his
summons, yet must thou feel the internal
energy of his correction. All
this is a convincing, strong, and unquestionable
proof, that “God would
have thee to be saved.”

  
9. The 6th foundation is the inner testimony of the divine Spirit within us, who seeks righteousness and marks us for the day of redemption. Rom. 8:16; Eph. 4:30. This Spirit constantly stirs and awakens our conscience. He reproves without pause, convicts us of our sins, and lays them before us. He calls us to repentance, speaks to our hearts, struggles with us, and  
[pg 166]  
leaves no stone unturned to keep us from every sin and guide us toward our conversion. John 16:8. These things cannot be hidden, no matter how much we might want to. This witness of Christ within you is never silent: even if you try to block him out, you will still be compelled to hear him deep down. And if you try to ignore his call, you will still feel the inner force of his correction. All of this is a convincing, strong, and undeniable proof that "God wants you to be saved."




10. The seventh foundation consists
of the examples of sinners, whom
God, upon their conversion, hath received
into favor. Surely “there is
none righteous,” of himself, “no, not
one.” Rom. 3:10, 23. Not only David,
Manasseh (2 Chron. 33:11-13),
Peter, Paul, Mary Magdalene, and
Zaccheus; but “all of us are sinners,
and come short of the glory of God.”
There is none innocent in his sight.
Whatever favor God shows to one, the
same he offers to all the rest; since he
“is no respecter of persons.” Acts 10:34.
We all are saved by grace, without
any merit of our own, and all
stand in need of a gracious pardon of
sin: for, “if thou, Lord, shouldest
mark iniquities, O Lord, who shall
stand?” (Ps. 130:3), and if thou enterest
into judgment, “in thy sight
shall no man living be justified.” Ps.
143:2.

  
10. The 7th foundation is about the examples of sinners whom God has welcomed back once they turned their lives around. Truly, “no one is righteous,” on his own, “nope, not a single one.” Rom. 3:10, 23. This includes not just David, but also Manasseh (2 Chron. 33:11-13), Peter, Paul, Mary Magdalene, and Zaccheus; indeed, “All of us are sinners and fall short of God’s glory.” No one is innocent in His eyes. The favor God extends to one person, He also offers to everyone else, because He “does not favor anyone.” Acts 10:34. We are all saved by grace, without any merit of our own, and we all need a gracious pardon for our sins: because "If you, Lord, keep track of wrongdoings, O Lord, who can stand?" (Ps. 130:3), and if you go into judgment, "no one living will be justified in your sight." Ps. 143:2.




11. The eighth foundation is, that
the merit of Christ is not only sufficient,
but even more than sufficient
for the sins of all men, how numerous,
great and heinous soever they may be.
Why then shouldst thou exclude thyself,
and refuse to share in the benefits
of the ransom which Christ paid? Is
it not infinitely greater than the sins
of the whole world? For as thou art
of the race of men, so thou canst apply
to thyself that word of the Lord,
“The Son of man is not come to destroy
men's lives, but to save them”
(Luke 9:56): and that of St. Paul,
“God was in Christ, reconciling the
world unto himself” (2 Cor. 5:19):
and again, that of St. John, “He is
the propitiation for the sins of the
whole world” (1 John 2:2); that is,
for all the sins of every man in particular.

  
11. The eighth foundation is that the merit of Christ is not only enough, but even more than enough for the sins of all people, no matter how numerous, serious, or terrible they may be. So why should you exclude yourself and reject the benefits of the ransom that Christ paid? Isn't it infinitely greater than the sins of the entire world? Just as you are part of the human race, you can relate to that word from the Lord, "The Son of Man didn't come to take lives, but to save them." (Luke 9:56): and the words of St. Paul, “God was in Christ, bringing the world back to himself.” (2 Cor. 5:19): and again, the words from St. John, "He is the atonement for the sins of the entire world." (1 John 2:2); meaning, for all the sins of every individual.




12. A ninth foundation is this, that
the merit of Christ is an infinite satisfaction,
beyond all number, measure,
and end; and it is so on account of
the exalted Person that suffered, who
is both God and man. Why shouldst
thou then limit the extent, number,
measure, and bounds of merit so
ample, and exclude thyself from it?
So great, so high, and so extensive
are the power and efficacy of that
merit, that it would still prove a sufficient
ransom if every man were guilty
of the sins of the whole world. Nay,
if there were as many worlds drowned
in sin, as there are men that live
on this earth, yet would the merit of
Christ and his righteousness be large
enough to cover all their sins. Cast
not therefore away a mercy so universal,
so full and every way abounding.
This surely is that “depth of the
sea, into which God hath cast all our
sins.” Mic. 7:19. Hence the Psalmist
says: “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.” Ps. 103:11, 12. This is that
“eternal redemption which is obtained
for us.” Heb. 9:12. The benefit of
this complete redemption, is summed
up by St. Paul: “It is God that justifieth.
[pg 167]
Who is he that condemneth?
It is Christ that died,” etc. Rom. 8:33, 34.


12. A ninth foundation is this: the merit of Christ is an endless satisfaction, beyond all number, measure, and limit; and it is so because of the exalted Person who suffered, who is both God and man. Why would you limit the extent, number, measure, and bounds of such ample merit, effectively excluding yourself from it? The power and effectiveness of that merit are so significant that it would still serve as a sufficient ransom if every person were guilty of the sins of the entire world. Indeed, if there were as many worlds overwhelmed by sin as there are people living on this earth, the merit of Christ and his righteousness would still be more than enough to cover all their sins. Therefore, don't cast away such universal, complete, and abundant mercy. This is surely that "depth of the sea, where God has thrown all our sins." Mic. 7:19. Hence, the Psalmist says: “As the sky is high above the ground, so great is his mercy towards those who fear him. As far as the east is from the west, so far has he removed our wrongdoings from us.” Ps. 103:11, 12. This is that "eternal redemption that is gained for us." Heb. 9:12. The benefit of this complete redemption is summarized by St. Paul: “It is God who justifies. [pg 167] Who can condemn? It is Christ who died,” etc. Rom. 8:33, 34.




13. The tenth foundation is this, that
the obedience of Christ is perfect: because
he fulfilled the will and law of
his Father in all things, thereby to
give satisfaction for all the disobedience
which all the men in the world
had committed against God's law.
For if the sin and transgression of
any one man were not expiated by
him, then surely, his obedience would
not prove perfect, and the disobedience
of Adam would be more effectual
to condemnation, than the obedience
of Christ to justification. This cannot
be, since the apostle in plain
terms affirms the contrary, in Rom.
5:18. What reason is there then,
that any one should exclude himself
from this perfect obedience, or be
backward to assert his own interest
in it? Let us rather consider, that
Christ for this very end humbled himself,
“and became obedient unto death,
even the death of the cross” (Phil. 2:8),
“that he might redeem them that
were under the law.” Gal. 4:5. In
the number of these, we all surely are
comprised. For, as our first parents
aspired after and affected the majesty
of God, so it behooved Christ, the repairer
of our breaches, by a most profound
humility, to atone for this heinous
offence, and to be “made a curse
for us” (Gal. 3:13), in order that the
blessing might come upon all, who
were cursed in Adam.


13. The 10th foundation is this: Christ's obedience is perfect because he fulfilled his Father’s will and law in every way, providing satisfaction for all the disobedience that everyone in the world has committed against God’s law. If the sin and transgression of even one person weren’t paid for by him, then his obedience wouldn’t be perfect, and Adam’s disobedience would be more effective for condemnation than Christ’s obedience for justification. This can't be true since the apostle clearly states the opposite in Rom. 5:18. So, what reason is there for anyone to exclude themselves from this perfect obedience or hesitate to claim their interest in it? Instead, let’s remember that Christ humbled himself for this very purpose, “and became obedient to death, even death on a cross” (Phil. 2:8), "that he could save those who were bound by the law." Gal. 4:5. We are all included in this group. Just as our first parents sought after and desired the majesty of God, it was necessary for Christ, the one who repairs our breaches, to atone for this serious offense through profound humility, and to be "cast a curse on us" (Gal. 3:13), so that the blessing might come to all who were cursed in Adam.



14. The eleventh foundation is, that
since the royal victory and triumph
of Christ surpass all the multitude,
weight, and heinousness of sin, together
with all the power of death,
hell, and Satan, what cause canst thou
assign, O sinner, why the same victorious
Christ should not triumph over
thy sin as well as over all the rest?
What! canst thou believe that thy
transgressions alone are more powerful
than Christ, the omnipotent king?
When he shall make all his enemies
his footstool (Ps. 110:1), cannot he
subdue under him also thy sins? Dost
thou think that thy crimes only shall
prove too hard for him? God forbid,
therefore, that thou shouldest call in
question thy interest in so universal a
conquest, in so glorious a triumph.

14. The 11th foundation is that since Christ's royal victory and triumph are greater than all the sins, their weight and seriousness, as well as all the power of death, hell, and Satan, what reason can you, O sinner, give for why this victorious Christ shouldn't overcome yours sin just like he does with all the others? What! Can you actually believe that your transgressions solo are stronger than Christ, the all-powerful king? When he makes all his enemies his footstool (Ps. 110:1), can't he also defeat your sins? Do you think that your crimes are the only ones he can't handle? God forbid, then, that you should doubt your part in such a universal victory, in such a glorious triumph.




15. The twelfth foundation is the
everlasting priesthood of Christ. Ps.
110:4; Heb. 4:14. He freely grants
pardon to all them that ask it; and
gives the Holy Spirit to those that
earnestly pray for that gift. Nor will
he, or can he refuse to any what belongs
to his office (Heb. 5:6; 7:17);
for he is the Saviour of the world, and
the High Priest and Mediator between
God and man. 1 Tim. 2:5. If he refuse
his office to any one that implores
it, he would verily cease to be a Mediator.
But so far is he from this, that
he freely offers to sinners the benefit
of his mediatorial office. “Come unto
me,” saith he, “all ye that labor and
are heavy laden.” Matt. 11:28. And
again: “Ho, every one that thirsteth,
come ye to the waters” (Isa. 55:1)
of life. And does he not by his
apostles and messengers, seriously invite
us to be reconciled to God (2 Cor.
5:20), and at the same time offer us
his help and assistance for that end?
He seeks the lost sheep (Ezek. 34:16),
and receives into favor the Prodigal
son as soon as he returns. Luke 15:20.
Take heed, therefore, O man,
that thou reject not the office of Christ
the Mediator, and that thou deprive
not thyself of the benefit of a sacerdotal
intercessor, every way full of
divine consolation and comfort.

  
15. The 12th foundation is the eternal priesthood of Christ. Ps. 110:4; Heb. 4:14. He willingly grants forgiveness to everyone who asks for it and gives the Holy Spirit to those who sincerely pray for that gift. He won't, and can't, refuse anyone what is part of his role (Heb. 5:6; 7:17); because he is the Savior of the world, the High Priest, and the Mediator between God and humanity. 1 Tim. 2:5. If he were to deny his role to anyone who requests it, he would truly stop being a Mediator. But far from that, he openly offers sinners the benefits of his mediatorial role. "Come to me," he says, "All of you who work hard and feel weighed down." Matt. 11:28. And again: "Hey, everyone who's thirsty, come to the waters." (Isa. 55:1) of life. Doesn’t he, through his apostles and messengers, earnestly invite us to be reconciled to God (2 Cor. 5:20), while also offering us his help and support for that purpose? He goes after the lost sheep (Ezek. 34:16) and welcomes the Prodigal Son as soon as he returns. Luke 15:20. So be careful, O person, not to reject the role of Christ the Mediator, and do not deprive yourself of the benefits of a priestly intercessor, who is completely full of divine comfort and consolation.



[pg 168]





 Chapter 3.


 Our righteousness before God is entirely based on the perfect obedience and merit of Christ Jesus, and on the forgiveness of sin received through faith.



Just as one man's disobedience caused many to become sinners, so through one man's obedience, many will be made righteous.I'm ready to assist you! Please provide the text you'd like me to modernize.Rom.5:19.




As a skilful builder, when he is
about to raise a lofty structure,
takes care to lay first a deep and solid
foundation, so the merciful and compassionate
God, when he was to erect
the high and everlasting palace of our
salvation and righteousness, thought
fit to lay the foundation thereof, in the
depth of his mercy, upon the Person
and office of his dear Son Christ Jesus,
as on the true rock of salvation. This
is the promise recorded by the prophet:
“Behold, I lay in Zion for a foundation,
a stone, a tried stone, a precious corner-stone,
a sure foundation: he that
believeth shall not make haste.” Isa.
28:16. This stone was indicated by
Christ, when he declared to Peter,
that “thereon he would build his
church;” a church so firmly and
surely sustained, that “the very gates
of hell should not prevail against it.”
Matt. 16:18.

  
Just as a skilled builder, before constructing a tall structure, ensures a strong and deep foundation, so too did the merciful and compassionate God, when establishing the eternal palace of our salvation and righteousness, decide to base it on the deep foundation of His mercy, which rests on the person and work of His beloved Son, Christ Jesus, the true rock of salvation. This promise is noted by the prophet:  
“See, I am setting a foundation in Zion, a stone, a tried stone, a valuable cornerstone, a solid foundation: anyone who believes will not be shaken.” Isa. 28:16. This stone was revealed by Christ when He told Peter that "on this rock He would build His church;" a church so firmly supported that "the very gates of hell will not prevail against it." Matt. 16:18.



2. This was the rock and corner-stone,
which was preached by the apostles
Peter and Paul. 1 Pet. 2:4; 2 Tim.
2:19. This is that marvellous corner-stone
celebrated by the Psalmist, and
upon which the 118th Psalm is grounded.
Upon this foundation, God has been
pleased to raise the whole structure
of our righteousness, faith, and eternal
salvation. But as God, our merciful
Heavenly Father, has, on his side,
placed the groundwork of our salvation
and righteousness in the unsearchable
depth of his mercy and
everlasting love; nay, even in his beloved
Son, and the paternal affection
of his own heart; so he wills that on
our side also the same be laid in the
depth of our heart, and in the centre
of our soul; in order that, through
the divine light and power of faith
alone (and even faith is solely the
work of the Divine Spirit), the righteousness
of Christ may be apprehended,
and without any respect of
our own works, whether antecedent
or consequent, be freely imputed and
appropriated to us. The reasons of
this way of proceeding are as follows.

2. This is the rock and cornerstone that the apostles Peter and Paul preached about. 1 Pet. 2:4; 2 Tim. 2:19. This is the remarkable cornerstone mentioned by the Psalmist, which is the basis of the 118th Psalm. On this foundation, God has chosen to build the entire structure of our righteousness, faith, and eternal salvation. But just as God, our merciful Heavenly Father, has laid the groundwork for our salvation and righteousness in the infinite depth of His mercy and everlasting love; indeed, even in His beloved Son and the paternal affection of His own heart; He also desires that we establish the same deep convictions in our hearts and at the very core of our souls; so that, through the divine light and power of faith alone (and faith itself is entirely the work of the Divine Spirit), the righteousness of Christ may be understood and, without regard to our own actions, whether prior or following, may be freely credited and applied to us. The reasons for this approach are as follows.



3. In the first place, that God by this
means might cleanse and justify a
man from within, and in the inmost
centre of his soul: for as man is inwardly
corrupted by Satan, and infected
in all the interior powers of his
soul, so it is but fit that his cure should
be wrought from within, and that all
the faculties of his soul should be restored
to their former integrity and
soundness.

3. First, God can use this method to cleanse and justify a person from within, right at the core of their soul. Just as a person is inwardly corrupted by Satan and affected in all the inner workings of their soul, it makes sense that their healing should come from within, and that all the abilities of their soul should be restored to their original wholeness and health.




4. Secondly, that our righteousness
proceeds from faith only. This faith
is wrought by God himself, and it
stands entirely in his power (1 Cor.
2:5), being supported by it, and not
by any human performance, or hypocritical
action of men. Of this latter
sort was the righteousness of the
Pharisees (Matt. 5:20), who made indeed
[pg 169]
a show of outward performances,
but were little concerned about the
reformation of the heart, and the inward
recesses of the mind.

  
4. Secondly, our righteousness comes from faith alone. This faith is created by God himself, and it relies completely on His power (1 Cor. 2:5), being upheld by it, and not by any human effort or insincere actions of people. The righteousness of the Pharisees was of this kind (Matt. 5:20); they put on a display of outward actions but were not truly focused on changing their hearts or the inner workings of their minds.  
[pg 169]



5. Thirdly, that our heart, soul, and
spirit, renouncing human power and
strength (upon which, through the
temptation of the Devil, and the snares
of self-love, ambition, and pride, they
too much rely), might wholly depend
upon Christ alone, and upon his precious
merit and satisfaction. For from
him alone flow the gracious remission
of all our sins, and the whole train of
graces consequent on it; Jesus Christ
having abundantly satisfied for the
sins of the whole world, and reconciled
the Father to mankind.

5. Third, we should let our heart, soul, and spirit, turning away from human power and strength (which we often rely on too much due to the temptations of the Devil, and the traps of self-love, ambition, and pride), fully depend on Only Christ, and his priceless merit and satisfaction. Because from him alone comes the gracious forgiveness of all our sins, along with all the blessings that follow; Jesus Christ has more than fully paid for the sins of the entire world and reconciled the Father to humanity.




6. Fourthly, that the righteousness
of Christ, by faith, might be made our
own. In order to the same end he
also by his Word and Spirit begets
this faith in our hearts, that thereby
we may become actually possessed of
this inestimable treasure. For this is
the highest, the unspeakable, and inconceivably
great consolation, that
our righteousness is not the righteousness
of a man, nor even of a saint or
angel, but of Christ, and of God himself;
“It is God that justifieth.” Rom.
8:33. Therefore if the whole world
were overflowed with the sins of one
man, yet would the righteousness of
Christ be still more extensive and
overflowing. For verily, he is “the
Lord our Righteousness” (Jer. 33:16),
and how can sin be more powerful
than the Lord Jehovah? Would it be
an insufficient satisfaction, thinkest
thou, if instead of a penny which thou
owest thy creditor, thou shouldest return
ten thousand pounds? But such
a price, nay, one infinitely greater, is
paid with the blood of Christ, which
therefore is called by St. Paul, “God's
own blood.” Acts 20:28. So great
and immense is the righteousness of
Christ, conferred on us by faith, that
thereby we are not only made righteous,
but also righteousness itself. 2 Cor.
5:21. For, as it is not enough that
a defiled infant be washed from its
uncleanness, but it must also be wrapped
up in clean apparel (Ezek. 6:10),
so Christ not only cleanses us with his
blood, but clothes us also with the
garment of salvation, and covers us
with the robe of righteousness (Isa.
61:10): which we have received from
the hand of the Lord. This garment is
called by the prophet, priestly or holy
apparel; by David, “the beauty of
holiness” (Ps. 29:2); by St. John,
“fine linen clean and white, which is
the righteousness of saints” (Rev. 19:8);
by the prophet Amos, “rivers of
righteousness” (Amos 5:24); by St.
Paul, “superabounding grace” (Rom.
5:20); and “exceeding riches of
grace.” Eph. 2:7. All these expressions
set forth that the righteousness
bestowed on a penitent soul, is as great
as God himself, and therefore beyond
all human comprehension. Though
in the state of innocency, our first
parents had a complete righteousness
in its kind, yet was it not so full and
exuberant as that which we have obtained
in Christ: for this righteousness
and holiness, which we apply to
ourselves by faith, is far more excellent
than that which Adam would
have left us, had he continued in his
original innocency. So, too, the humility
and obedience of Christ, as it
was more perfect, so it was more acceptable
to God, than the obedience
and innocency of Adam; nay, a thousand
such persons as Adam, could not
have come up to the perfection of
Christ alone. Adam would have
transmitted to us indeed an hereditary
righteousness, and thereby united us
[pg 170]
with God; yet it cannot be denied,
that our union, established with God
in Christ, is much more noble and excellent
than that which we should
have derived from Adam: for Christ
being made man, has in himself so
cleansed and exalted human nature,
that the primitive state of Adam is
not at all to be compared with it.
And as Christ retains his human
nature to all eternity; so all believers
continue in the same united to God;
because Christ is wholly ours, and we
are wholly his. Whatever purity the
human nature hath obtained in general
in His Person, is also transferred
to the nature of each believer in particular.
This will appear in the glorification
of our bodies at the last day,
when “they shall be fashioned like
unto the glorious body of Christ.”
Phil. 3:21. Nay, even in this life, it
is said in faith: “Behold, thou art fair,
my love” (Cant. 1:15); “glorious,
not having spot or wrinkle” (Eph.
5:27): “the king's daughter is all
glorious within, her clothing is of
wrought gold.” Ps. 45:13. In a
word, our righteousness in Christ is
no less immense than God himself;
and if his depth may be found out, so
will our righteousness. Whence all
creatures, finding nothing that can be
reproved in man, must stand as it
were astonished, and cry out with admiration:
“Who is he that shall accuse
or condemn man, whose righteousness
is the Son of God himself?”
And this is that righteousness of faith
on which we rest, as on an eternal
rock, and which is a foundation that
cannot be shaken. Of this we glory,
in this we rejoice in time and in
eternity. By this we are conquerors,
and triumph over sin, death, the devil,
and hell. By this we tread upon the
lion and adder, and trample under
foot the young lion and the dragon.
Ps. 91:13.

  
6. Fourth, that the righteousness of Christ, through faith, could become our own. To achieve this, He causes this faith to grow in our hearts through His Word and Spirit, so that we can truly possess this invaluable treasure. This represents the highest and most incredible comfort—that our righteousness is not the righteousness of a person, or even of a saint or angel, but that of Christ and God Himself; "It is God who justifies." Rom. 8:33. So, even if the entire world were swamped with the sins of one person, the righteousness of Christ would still be greater and more abundant. Truly, He is "the Lord our Righteousness" (Jer. 33:16), and how can sin be more powerful than the Lord Jehovah? Would it not be sufficient payment, do you think, if instead of repaying a penny you owed your creditor, you gave back ten thousand pounds? But such a price, and indeed one infinitely greater, is paid with the blood of Christ, which is therefore referred to by St. Paul as "God's own blood." Acts 20:28. The righteousness of Christ, which is given to us through faith, is so great and vast that it not only makes us virtuous, but bestows rightness itself upon us. 2 Cor. 5:21. For, just as it isn't enough for a dirty child to simply be cleaned of their dirt, they must also be dressed in clean clothes (Ezek. 6:10), so Christ doesn't just cleanse us with His blood; He also dresses us in the garment of salvation and covers us with the robe of righteousness (Isa. 61:10), which we have received from the Lord's hand. This garment is called by the prophet priestly or holy apparel; by David, "the beauty of being pure" (Ps. 29:2); by St. John, "fine linen that is clean and white, which represents the righteousness of saints" (Rev. 19:8); by the prophet Amos, "streams of righteousness" (Amos 5:24); by St. Paul, "overflowing grace" (Rom. 5:20); and "overflowing riches of grace." Eph. 2:7. All these terms express that the righteousness granted to a repentant soul is as immense as God Himself, and therefore beyond human understanding. Although our first parents had a complete righteousness in their innocent state, it was not as full and abundant as what we have received in Christ; for this righteousness and holiness, which we take on by faith, is far superior to what Adam would have passed down had he remained innocent. Likewise, the humility and obedience of Christ are not only more perfect but also more pleasing to God than the innocence and obedience of Adam; indeed, a thousand Adams could not equal the perfection of Christ alone. Adam would have passed on a hereditary righteousness, connecting us [pg 170] with God; yet it is undeniable that our union with God established in Christ is much more noble and exceptional than the one we would have inherited from Adam. For Christ, having become man, has so cleansed and exalted human nature that the original state of Adam cannot be compared to it at all. And since Christ retains His human nature for all eternity, all believers remain united with God in the same way; because Christ is fully ours, and we are fully His. Whatever purity human nature has achieved in general through His Person is also transferred to each believer specifically. This will be evident in the glorification of our bodies on the last day, when "they will be shaped like the glorious body of Christ." Phil. 3:21. Even in this life, it is said in faith: "Look, you're beautiful, my love." (Cant. 1:15); "beautiful, without any blemish or flaw" (Eph. 5:27): "The king's daughter is radiant inside, her clothing is made of woven gold." Ps. 45:13. In short, our righteousness in Christ is no less immense than God Himself; and if His depth can be measured, then so can our righteousness. Therefore, all creatures, finding nothing to accuse in man, must stand in astonishment and exclaim in admiration: "Who can accuse or condemn someone whose righteousness comes from the Son of God Himself?" And this is the righteousness of faith upon which we rely as on an eternal rock, a foundation that cannot be shaken. We boast in this, and we rejoice in it both now and forever. Through this, we are victorious and triumph over sin, death, the devil, and hell. Through this, we tread upon the lion and the snake and trample the young lion and the dragon. Ps. 91:13.



7. Fifthly, an angel (who never died
for us) cannot be the foundation of
our righteousness, much less any man.
The righteousness of man is but weak
and inconstant; and if he should fall,
“all his righteousness that he hath
done shall not be mentioned” (Ezek.
18:24; 33:13), and therefore whatever
is built thereon falls soon to the
ground and comes to nothing. For
this reason, our righteousness must
have another foundation; a foundation,
namely, which is firm and constant,
and not liable to be shattered
to pieces, though the “mountains
should depart, and the hills be removed.”
Isa. 54:10. “An everlasting
righteousness must be brought
in” (Dan. 9:24), so that “the salvation
of the Lord may be forever, and
his righteousness be not abolished.”
Isa. 51:6. A most excellent, eternal,
and sovereign Person, must procure an
eternal and infinite good, by an immense
and infinite satisfaction offered
for us.

7. Fifth, an angel (who never died for us) can't be the basis of our righteousness, let alone any guy. Human righteousness is just weak and unreliable; if someone falls, "None of the good things he's done will be brought up." (Ezek. 18:24; 33:13), so anything built on that crumbles quickly and becomes nothing. For this reason, our righteousness needs to have a different foundation—one that is solid and dependable, not likely to be shattered, even if the “Mountains may disappear, and the hills may be taken away.” Isa. 54:10. "An eternal righteousness needs to be established." (Dan. 9:24), so that "God's salvation lasts forever, and His righteousness will not be destroyed." Isa. 51:6. A truly excellent, eternal, and sovereign person must achieve an eternal and infinite good by providing immense and infinite satisfaction on our behalf.




8. The sixth cause why God will
have our righteousness to be apprehended
by faith, is found in his truth
and promise, on which our faith entirely
rests, and by which God declared
and promised righteousness to
Abraham, and to all his faithful seed.
Whence St. Paul argues, that “our
righteousness must be of faith, that it
might be by grace; to the end that
the promise might be sure.” Rom. 4:
16. Upon this promise of grace, fulfilled
in Christ, has God established
our righteousness and salvation, as
the same apostle in another place
more fully asserts: “Even as Abraham,”
says he, “believed God, and it
was accounted to him for righteousness.
Know ye therefore that they
[pg 171]
which are of faith, the same are the
children of Abraham.” And the Scripture,
foreseeing that God would justify
the heathen through faith, preached
before the gospel unto Abraham:
saying, In thee shall all nations be
blessed (Gen. 12:3). “So then they
which be of faith, are blessed with
faithful Abraham.” Gal. 3:6-9. And
thus “grace and truth are come by
Jesus Christ.” John 1:17.

  
8. The 6th reason why God wants our righteousness to be understood through faith is based on His truth and promise, which our faith completely relies on. God declared and promised righteousness to Abraham and all his faithful descendants. Therefore, St. Paul argues that "Our righteousness must come from faith so that it can be by grace; this way, the promise is guaranteed." Rom. 4:16. Based on this promise of grace, fulfilled in Christ, God has established our righteousness and salvation, as the same apostle states more clearly in another place: “Just as Abraham had faith in God, and it was considered righteousness for him. So, understand that those who have faith are the descendants of Abraham.” And the Scripture, foreseeing that God would justify the Gentiles through faith, preached the gospel to Abraham beforehand, saying, “In you, all nations will be blessed” (Gen. 12:3). "Those who have faith are blessed along with faithful Abraham." Gal. 3:6-9. And thus, "Grace and truth came through Jesus Christ." John 1:17.



9. Seventhly, God has made his grace,
and the merit of Christ, the foundation
of our righteousness, that Christ
alone may have the honor of it. Isa.
45:22-24; 53:11. “In him alone is
our help.” Hos. 13:9. He is the beginning,
middle, and end of our righteousness
and salvation, so that “every
mouth may be stopped.” Rom. 3:19.
For we are “saved by grace through
faith; not of works, lest any man
should boast.” Eph. 2:8, 9. But if
our righteousness were founded on
our own works and merits, there
would then be no room for grace, nor
should we have occasion for mercy or
pardon of sin, “for which every one
that is godly doth pray.” Ps. 32:6.
Moreover, there would be no place for
humility, nor for the fear of God;
neither would faith and prayer turn
to any great account; yea, we should
have no need of a Mediator, Redeemer,
and Saviour. Christ would have
then died in vain; and we should be
obliged, both by an external and an
internal obedience, perfectly to fulfil
the whole law. We should remain
under the curse, have fallen from
grace, and have lost Christ; as St.
Paul expressly testifies in Gal. 5:3, 4.
So that the doctrine of justification
by works, in the sight of God, is altogether
inconsistent with the whole
Scripture, both of the Old Testament
and the New, and with our holy Christian
faith.

9. Seventh, God has established His grace and the merit of Christ as the foundation of our righteousness, so that only Christ receives the glory for it. Isa. 45:22-24; 53:11. "Our help is found only in Him." Hos. 13:9. He is the beginning, middle, and end of our righteousness and salvation, ensuring that “every mouth might be silenced.” Rom. 3:19. We are “saved by grace through faith; not by works, so that no one can boast.” Eph. 2:8, 9. However, if our righteousness depended on our own works and merits, there would be no place for grace, nor would we have any need for mercy or forgiveness of sins, "for which everyone who is godly prays." Ps. 32:6. Furthermore, there would be no room for humility or fear of God; faith and prayer would hold no real value; and we wouldn’t need a Mediator, Redeemer, and Savior. In that case, Christ would have died for nothing, and we would be required to perfectly fulfill the entire law through both external and internal obedience. We would remain under the curse, fall from grace, and lose Christ, as St. Paul clearly states in Gal. 5:3, 4. Thus, the doctrine of justification by works, in God’s sight, is completely inconsistent with all of Scripture, both Old and New Testaments, and with our holy Christian faith.



10. In short, our salvation and righteousness
are founded entirely upon the
eternal grace of God, and the eternal
Person and office of Christ; and in
Christ alone we are made righteous,
holy, alive, blessed, sons and heirs of
God. The righteousness of Christ is
ours, his goodness ours, his holiness
ours; his life ours, his happiness ours,
and lastly, the sonship and inheritance
of Christ are ours; and so the whole
Christ, both according to his divine
and his human nature, is ours; (for
God gives us the whole Christ for a
Saviour, that he with his Person, office,
grace, glory, and blessedness, may
be wholly appropriated to us). That
all this is our own, is our highest consolation,
glory, praise, honor, love,
joy, and peace before God and all the
angels and elect; it is our sublimest
wisdom, strength, might, victory, and
triumph over sin and death, the devil
and hell, the world and all our enemies.
For which God be praised to
all eternity! Amen.

10. In short, our salvation and righteousness come completely from the eternal grace of God, and from the eternal person and role of Christ; it is only through Christ that we are made righteous, holy, alive, blessed, and become sons and heirs of God. The righteousness of Christ belongs to us, his goodness is ours, his holiness is ours; his life is our life, his happiness is our happiness, and ultimately, the sonship and inheritance of Christ are ours; thus, the whole Christ, both in his divine and human nature, is ours; (for God gives us the whole Christ as our Savior, so that his person, role, grace, glory, and blessedness can be fully ours). The fact that all of this is ours is our greatest consolation, glory, praise, honor, love, joy, and peace before God and all the angels and the chosen; it represents our highest wisdom, strength, power, victory, and triumph over sin and death, the devil and hell, the world and all our adversaries. For this, may God be praised forever! Amen.



[pg 172]





 Chapter 4.


 Demonstrating that saving faith in a true Christian results in various fruits of righteousness, and that these must come from the depths of the heart; also, that the quality of our outward actions, in God's judgment, is based on the condition of the heart.



I pray that you will be genuine and blameless until the day of Christ, filled with the fruits of righteousness that come through Jesus Christ, for the glory and praise of God.I'm ready for your text.Phil.1:9-11.




The true Christian is not only justified
by faith in Christ, but is
also made a temple and habitation of
Christ and of the Holy Spirit. To
this end the good Spirit of God purifies
his heart by faith: and it is fit
that Christ should live in his temple,
together with his love, humility and
meekness. 1 Cor. 6:19; Eph. 3:17;
Acts 15:9. To this end also thy Redeemer
has bestowed upon thee his
Holy Spirit, that he might create in
thee a new heart, and endue thee with
so cheerful and ready a mind, as to do
the will of God freely, without any
unwillingness or compulsion. Jer. 31:32,
33; Heb. 10:16. This new and
holy obedience proceeds not from the
law, or any legal commandment; but
from a lively faith. Hence, “the law
is not made for a righteous man” (1
Tim. 1:9), to compel him to do good;
though it is in other respects an excellent
rule by which to regulate a
Christian's life and manners. For a
true and living faith does everything
freely and of its own accord: it renews
the man, it purifies the heart, it
produces fervent love to our neighbor,
it hopes and considers such things
as are not yet seen. Faith prays,
praises, fears, and confesses God. It is
also patient, humble, merciful, loving,
meek, easy to be reconciled, compassionate,
and peaceful. Faith readily
forgives offences; hungers and thirsts
after righteousness; embraces God
with all his grace, and Christ with all
his merit; and obtains a complete remission
of all sins. Now if any one
does not perceive in his heart these
fruits of the Spirit, and the indwelling
of Christ by faith, let him humbly
entreat the Lord, and that with tears
and groans, that he may obtain them.
I would not be understood, however,
as saying that a Christian in this life
could attain to perfect and absolute
holiness; for even the greatest saints
are still sensible of their infirmities;
of which the book of Psalms and the
Lord's Prayer fully convince us. God
therefore requires that our righteousness,
by which we are to please him,
should be entirely apprehended by
faith; and lest we should act the hypocrite
he wills that his righteousness
should be stamped on our very heart,
and on the inmost centre of our souls;
and likewise that all the fruits of
faith and righteousness should proceed
from a living and sound principle
seated within the mind. According
to this inward and leading principle,
[pg 173]
God judges all our works, whether
they be true and genuine, or false and
hypocritical.

  
A true Christian is not only justified by faith in Christ, but also becomes a temple and home for Christ and the Holy Spirit. To achieve this, the good Spirit of God purifies their heart through faith: it’s fitting for Christ to live in this temple, along with His love, humility, and gentleness. 1 Cor. 6:19; Eph. 3:17; Acts 15:9. Moreover, your Redeemer has given you His Holy Spirit to create a new heart within you and to fill you with a joyful and willing spirit to freely do God's will, without reluctance or pressure. Jer. 31:32, 33; Heb. 10:16. This new and holy obedience comes not from the law or any legal command, but from a vibrant faith. Hence, "The law isn't meant for a just person." (1 Tim. 1:9), to force him to do good; although it is otherwise an excellent guideline for living a Christian life. A true and living faith acts freely and willingly: it renews a person, purifies the heart, generates passionate love for our neighbor, and hopes for things that are not yet seen. Faith prays, praises, fears, and confesses God. It is also patient, humble, merciful, loving, gentle, quick to forgive, compassionate, and peaceful. Faith readily forgives wrongs; longs for righteousness; accepts God with all His grace, and Christ with all His merit; and receives complete forgiveness for all sins. Now if someone doesn’t see these fruits of the Spirit and the presence of Christ through faith in their heart, they should humbly ask the Lord, with tears and groans, to receive them. However, I don't mean to say that a Christian can achieve perfect and absolute holiness in this life; even the greatest saints are still aware of their weaknesses, as the book of Psalms and the Lord's Prayer clearly show us. Therefore, God requires that our righteousness, by which we are to please Him, should be fully grasped by faith; and to avoid hypocrisy, He wants His righteousness to be imprinted on our hearts and at the very core of our souls; and also that all the fruits of faith and righteousness should grow from a living and sound principle rooted in the mind. Based on this inner guiding principle, [pg 173]  
God assesses all our actions, whether they are genuine and true, or false and hypocritical.




2. Here again, we do not assert that
perfection can be found in this present
world, but only require that a Christian
should walk in newness of life,
and approve himself by such works
as are cleared from guile and hypocrisy.
For it is by no means possible
that the fruits of the Spirit enumerated
by St. Paul, in Gal. 5:22, 23,
should not be found in that man in
whom the Spirit of God himself
dwells (Gal. 5:22); or that a good
tree should not be known by its fruits,
though they may not be altogether so
perfect and angelic as could be wished,
but be stained and often obscured by
various frailties and imperfections.
Nevertheless, all hypocrisy and insincerity,
are utterly to be banished from
a regenerate state; nor are the fruits
of a Christian to proceed from an
empty profession, or a lifeless appearance
of things, but possess truth and
reality. I do not deny, on the one
hand, that the Christian Church may
be fitly compared to a hospital crowded
with all manner of sick; or to a
house inhabited by sinners as well as
by saints. I believe also that many,
like feeble children, have not yet attained
to the ability of walking alone;
but that they gradually learn to walk
steadily. Hence it is necessary to
“bear one another's burdens” (Gal.
6:2), and never rashly to judge or
condemn those who by reason of
their weakness halt behind. Rom. 14:1.
We ought rather to restore in the
spirit of meekness those that stumble,
and with great tenderness to rectify
what is amiss in them. Thus we learn
to read our own imperfections in the
infirmities of our brother. But on the
other hand, Christians ought to labor
to make continual advances in the
spiritual life. They ought not to continue
always in a state of infancy and
weakness, how difficult soever it be to
conquer the carnal mind that obstructs
our growth. They ought to
be fervent in the practice of “charity,
out of a pure heart, and of a good
conscience, and of faith unfeigned” (1
Tim. 1:5); and bear this in perpetual
remembrance, that all outward performances
are valued by God according
to the inward disposition of the
heart. If the heart be good, thou
mayest then be assured, that whatever
thou doest is also good before
God: but if the heart be evil, corrupt,
and envious, then all thy works are
evil and hateful. Such as thou art inwardly,
and in thy heart, such art
thou accounted to be before God; and
such are thy prayers, thy public worship,
thy giving of alms, thy receiving
the Sacrament, and all thy other
performances.

  
2. Here again, we don’t claim that perfection can be achieved in this world, but we only ask that a Christian should embrace a new way of life and prove themselves through actions that are free from deceit and hypocrisy. It’s completely impossible for the fruits of the Spirit listed by St. Paul in Gal. 5:22, 23 to not be present in someone in whom the Spirit of God resides (Gal. 5:22); or for a good tree to not be recognized by its fruits, even if those fruits aren’t perfect and angelic as one might hope, but are rather marred and often clouded by various weaknesses and flaws. Nevertheless, all hypocrisy and insincerity should be entirely cast out of a renewed life; the fruits of a Christian should not stem from a hollow profession or a lifeless façade, but should have truth and reality. I don’t deny, on one hand, that the Christian Church can be likened to a hospital filled with all sorts of sick individuals; or to a house shared by both sinners and saints. I also believe that many, like weak children, haven’t yet learned to walk independently; but they gradually learn to walk steadily. Therefore, it’s necessary to "support each other" (Gal. 6:2), and never to hastily judge or condemn those who, due to their weaknesses, may lag behind (Rom. 14:1). Instead, we should aim to restore those who stumble with a spirit of gentleness, and with great care correct what’s wrong in them. This way, we come to see our own flaws reflected in the weaknesses of our brothers. On the other hand, Christians should strive to make constant progress in their spiritual lives. They shouldn’t remain perpetually in a state of immaturity and weakness, no matter how difficult it is to overcome the carnal mind that hinders our growth. They should be passionate in practicing "charity, from a sincere heart, a clear conscience, and genuine faith" (1 Tim. 1:5); and always remember that all outward actions are assessed by God based on the inner attitude of the heart. If the heart is good, you can be sure that whatever you do is also good in God’s eyes: but if the heart is evil, corrupt, and envious, then all your deeds are evil and detestable. Such as you are internally and in your heart, such are you regarded to be before God; and such are your prayers, your public worship, your acts of charity, your reception of the Sacrament, and all your other practices.




3. Whosoever therefore is willing to
try his own faith and inward condition,
should set before his eyes the Ten Commandments
(as by Christ himself interpreted)
(Matt. 5 and 6), and learn to
judge of his actions by his heart. By
such an impartial trial, he will clearly
perceive whether what he does be acceptable
or unacceptable to God, and
whether he bring forth the genuine
fruits of that inward righteousness
which is by faith. Phil. 1:11. For
example, thou considerest that thou
dost not defile thyself with any external
idolatry. Now, in keeping from
idols thou doest surely well; but I
would have thee farther inquire,
whether thou also abhorrest all manner
of internal idolatry? Or whether
thou hast set up an inward idol in
some secret corner of the heart, to
which thou payest thy vows? Ezek.
[pg 174]
14:3, 4. Examine thyself whether
thou art within, what thou professest
to be without? See whether thy heart
be not set upon the world, upon avarice,
and pride? If so, then thou art
assuredly guilty of most dangerous
idolatry; for the creature has engrossed
those noble affections which should
be entirely surrendered to the Creator,
and dedicated to him alone. Thou assurest
us that thou art punctual in saying
thy prayers, and in praising God;
and that thou dost not neglect to offer
up thy thanks for benefits received at
his hands; but didst thou ever consider,
whether thou cursest in thy
heart, whilst thou prayest with thy
lips? Whether thou contradictest by
thy actions what thou expressest in
thy words? If so, thy prayer will
prove but a worthless performance,
and all thy thanks and praises will be
trifling and vain. Thou tellest us how
strictly thou keepest the sabbath-day.
In this truly thou doest well; but look
on the inward frame of thy soul. Dost
thou celebrate the true sabbath in thy
heart? Dost thou rest from evil
thoughts and wicked desires? Is thy
heart devoted to God, and freed from
noise and clamor, that God himself
may work in it? Thou attendest divine
service at church; it is well done;
but see that thou carry not with thee
to church the canker-worm of pride
and vanity. This would convert thy
service into mere formality, and all
thy performances into an empty show.
Thou yieldest external obedience to
God and to thy superiors; but does
that which passes within thy soul
agree with this exterior conduct? Is
everything done with an upright and
willing mind? Dost thou act from a
principle of love, or of fear only? If
it be fear that constrains thee to an
external compliance, then know assuredly
that thy obedience is no more
than hypocrisy. Thou defilest not thy
hands with blood and slaughter, and
thinkest thyself free from the crime
of murder. But take a view of thy
heart: for when the heart burns with
wrath and anger, and when this, as a
flame, flashes out upon thy face;
when thy inward wrath breaks out
into reproaches and curses, saying to
thy brother, Raca, and Thou fool;
then surely thou art become guilty of
the judgment, of the council, and of
everlasting fire. Matt. 5:22. What
therefore will it avail thee that thy
hand is unpolluted with blood, whilst
thy heart accuses thee of hatred and
murder? 1 John 3:15. For within,
in the heart, the murderer, the adulterer,
the thief, and the liar, are harbored.
Here it is that thou must look
for the beast, the evil lust, and the
root of all malice and mischief: which,
if it be not destroyed by serious repentance,
by true contrition and conversion,
by faith and the blood of
Christ, it is impossible that thou
shouldest do so much as one work acceptable
to God; who judges of all
thy actions by the inward temper and
disposition of the heart.

  
3. Therefore, anyone who wants to evaluate their faith and inner state should look closely at the Ten Commandments (as interpreted by Christ) (Matt. 5 and 6) and learn to assess their actions by what’s in their heart. Through this fair self-examination, they will clearly see whether their actions are pleasing or displeasing to God, and whether they are producing the true fruits of the inward righteousness that comes from faith. Phil. 1:11. For example, you might think that you’re not involved in any external idolatry. It’s good that you stay away from idols, but I want you to dig deeper and ask whether you also detest all forms of internal idolatry? Or whether you have set up an internal idol in some hidden part of your heart, to which you make your vows? Ezek. [pg 174]  
14:3, 4. Check yourself to see if you are really what you claim to be externally? Does your heart cling to the world, to greed, and to pride? If so, then you are definitely guilty of a dangerous type of idolatry; because you've allowed those noble feelings to be focused on the creation instead of completely surrendered to the Creator. You tell us that you are consistent in saying your prayers and praising God; that you don’t forget to express gratitude for the blessings you receive from him; but have you ever thought about whether you harbor curses in your heart while praying with your lips? Whether your actions contradict what you say? If so, your prayers will be meaningless, and all your thanks and praises will be trivial and empty. You tell us how strictly you observe the Sabbath. In this, you indeed do well; but look at the inner state of your soul. Do you celebrate the true Sabbath in your heart? Do you rest from harmful thoughts and wicked desires? Is your heart dedicated to God, free from noise and distraction so that God can work in it? You attend church services; that’s good; but make sure you don’t bring with you the destructive habits of pride and vanity. This would turn your service into mere ritual, and all your actions into a hollow performance. You show outward obedience to God and to those in authority; but does what happens inside your soul match this outward behavior? Is everything done with an honest and willing heart? Do you act out of love, or just out of fear? If you are only compliant out of fear, then know for certain that your obedience is nothing more than hypocrisy. You don’t handle blood and violence and think you’re free from the guilt of murder. But look at your heart: when it burns with rage and anger, and when this flares up on your face; when your internal anger leads you to speak insults and curses, calling your brother Raca and You idiot; then surely you have become guilty of judgment, of the council, and of eternal fire. Matt. 5:22. So what good is it that your hands are clean of blood if your heart condemns you for hatred and murder? 1 John 3:15. Because inside, in the heart, the murderer, the adulterer, the thief, and the liar reside. This is where you must search for the beast, the evil desire, and the root of all malice and wickedness: which, if it is not destroyed through true repentance, genuine remorse, and conversion, by faith and the blood of Christ, it is impossible for you to perform even one action that is acceptable to God; who judges all of your actions by the inner state and attitude of your heart.




4. Of this Christ himself gives us
an example from the commandment
“Thou shalt not kill,” saying, “If
thou bring thy gift to the altar, and
there rememberest that thy brother
hath aught against thee; leave there
thy gift before the altar, and go thy
way; first be reconciled to thy brother.”
Matt. 5:21-26. That is, it will
not at all avail thee to pray, to sacrifice,
to worship God, and to take the Sacrament;
yea, all thy actions will be
converted into so many sins, because
God regards the heart only, and not
the outward performance. Hence St.
Paul commands us to “lift up holy
[pg 175]
hands without wrath and doubting.”
1 Tim. 2:8. And St. Peter enjoins
married persons to beware of anger,
and to dwell together in love and harmony,
as heirs together of the grace
of life, “that their prayers be not
hindered.” 1 Peter 3:7. Nay, the
Lord Jesus himself strongly exhorts
us to brotherly reconciliation, by the
three following arguments. Matt. 5:25,
26.

  
4. Christ gives us an example from the commandment  
"Do not kill," saying, “If you bring your gift to the altar and remember that your brother has something against you, leave your gift there at the altar and first go be reconciled with your brother.”  
Matt. 5:21-26. In other words, it won’t benefit you at all to pray, to sacrifice, to worship God, or to take the Sacrament; in fact, all your actions will turn into sins because God looks at the heart, not just the outward actions. Therefore, St. Paul commands us to "raise your holy hands without anger or doubt." 1 Tim. 2:8. St. Peter also advises married couples to avoid anger and to live together in love and harmony, as co-heirs of the grace of life, "so their prayers won’t be blocked." 1 Peter 3:7. Jesus himself strongly encourages us to seek reconciliation through three arguments. Matt. 5:25, 26.



(a) The first is, “Agree with thine
adversary quickly, while thou art in
the way with him;” that is, whilst
thou art on this side of eternity: for
our life indeed is nothing else but a
perpetual motion towards death and
the grave. If in this life thou art not
freed from the bonds of wrath, thou
shalt remain a captive to them, yea,
to the devil himself, throughout all
eternity.

(a) The first is, "Resolve your disagreements with your opponent quickly while you're on your way together." that is, while you are on this side of eternity: because our life is really just a constant movement towards death and the grave. If in this life you are not freed from the chains of anger, you will remain a prisoner to them, yes, to the devil himself, for all eternity.



(b) The second argument is, “lest
at any time the adversary deliver thee
to the judge.” It is an awful thing to
be summoned to the tribunal of God,
and before so tremendous a judgment-seat,
to plead our cause against an accusing
adversary. Whereas, whatever
is pardoned, settled, and forgiven in
this life, the same will also be forgiven
and eternally pardoned in the next.
Whence we may gather how much
God regards the love of our neighbor,
since he will have it by no means separated
from the love of himself; and
therefore refuses to admit of our love
to him, unless it be linked to that of
our neighbor. And why? Because
God is Love itself, and loveth man as
his own soul.

() The second argument is, "so that the opponent doesn't hand you over to the judge." It is a terrible thing to be called before the judgment of God, and to stand before such a daunting tribunal to defend ourselves against an accusing adversary. Whatever is forgiven, resolved, and set right in this life will also be forgiven and eternally resolved in the next. From this, we can understand how much God values loving our neighbor, since He does not want it separated from loving Him; therefore, He refuses to accept our love for Him unless it is connected to the love for our neighbor. And why is that? Because God is Love itself, and loves humanity as part of Himself.



(c) The third argument is, “lest thou
be cast into prison, whence thou canst
not come out till thou hast paid the
uttermost farthing.” It is agreeable
to the divine justice, so to deal with us
there, as we have dealt with our neighbor
here; and “with that measure we
have meted withal, to measure to us
again.” Luke 6:38. Wherefore if thou
refusest to forgive any brother his
faults, the judgment of God is this:
That in like manner no sin shall be remitted
to thee. This will prove a
burden heavy indeed. For the man
that dies in this bitter, irreconcilable
temper, must, in hell, continue a debtor
to all eternity, and this without any
hope or prospect of ever lessening the
debts which he has here contracted.

(c) The third argument is, "If you don’t forgive, you’ll be locked up, and you won’t get out until you’ve paid every last cent." This aligns with divine justice, treating us as we’ve treated others; "Because the way you measure will be the way it's measured back to you." Luke 6:38. Therefore, if you refuse to forgive any brother for his mistakes, God’s judgment is this: that no sin will be forgiven for you either. This will be a heavy burden. For the person who dies in this bitter, unforgiving state must, in hell, remain in debt for all eternity, with no hope or chance of ever reducing the debts they’ve incurred here.




5. Thus the Son of God, has by this
example, taught us that we must judge
of the worth of our outward works,
nay, of all our religion, by the inward
disposition or principle that sways the
heart. But perhaps thou still continuest
to flatter thyself, and to say,
“I am baptized into Christ; I have
the pure word of God; I hear it; I
receive the sacrament of the Lord's
Supper; I also believe and confess all
the articles of the Christian faith:
wherefore it cannot be, but that my
life and actions must be pleasing to
God; I am a Christian in truth, and
in the right way to be saved.” This,
alas! is the general, but false reasoning
of many in these days, who regard
their outward performances as constituting
true righteousness. It might
do well enough, if the heart did but
agree with their profession: for without
this, all is mere trifling, and a dead,
hypocritical show. Look therefore
into this, and learn to judge of thyself
by the inward frame of thy soul. Thou
boastest indeed, that thou art a Christian;
and an excellent name it is; but
dost thou consider, whether thy heart
and thy actions agree with a name so
sacred? Hast thou received the unction
from above, and art thou possessed
of the fruits of the Spirit, that
demonstrate a Christian? 1 John 2:27.
[pg 176]
If these be wanting, thou wilt
prove in the end but a false and spurious
Christian. Thou assertest, further,
that thou art baptized; and so
indeed thou art! But search the state
of thy heart, and inquire whether thou
livest in the new birth, in daily repentance,
and an unwearied mortification
of the old man. See whether
thou bringest forth fruit answerable to
the baptismal covenant, in which thou
art engaged? Thou sayest that thou
hast the oracles of God committed to
thee, and that thou hearest and readest
them: but inspect thy heart, and
consider whether the Word be converted
into thy life and spirit, as bodily
food passes into thy flesh and blood?
Whether thou hast lived up to its direction,
and expressed the effect of it
in thy conduct? If thou contentest
thyself with the bare hearing thereof,
thou must know that this will never
yield eternal salvation, and that thou
deceivest thyself in a matter of infinite
importance. For this reason has
the Lord compared the kingdom of
Heaven to leaven, which gradually
spreads itself through the whole lump,
and converts every part into its own
nature; thereby to set forth that powerful
influence which the Word ought
to have upon our will and affections.
Truly, “not every one that saith, Lord,
Lord, shall enter into the kingdom of
Heaven; but he that doeth the will
of the Father which is in heaven.”
Matt. 7:21. Thou thinkest that thou
dost a service when with zeal thou defendest
the purity of the doctrine:
and truly therein thou doest well.
Nevertheless, I would have thee inquire,
whether by the purity of the
doctrine, and thy defence of it, thou
hast also attained a true purity of the
heart. Do we not find many rigid defenders
of the pure doctrine, who in
their lives are the most unclean of
men, full of pride, bitterness, and
covetousness? Alas, the name of God
itself, is made a common shelter for
all manner of vices, which screen
themselves under the same, with impunity.
Thou affirmest that thou
often receivest the Lord's Supper.
This is right; but search thine own
heart. Thou hast often received the
flesh and blood of Christ in this Sacrament:
why then do the flesh and
blood of Adam live and reign in thee?
Should not the life of Christ shine
forth in thy whole conduct? Should
not his love, his humility, and meekness,
diffuse themselves through all
thy manners? Where is the advantage,
if thou receivest Christ in the
Sacrament, and deniest him in thy life
and actions? Thou sayest, that thou
believest and confessest all the articles
of the Christian faith. It is well!
but have recourse to the touchstone
of the heart. That is only a true faith,
which unites man with God, and God
with man; by which God dwells, lives,
and operates in man. If these effects
be wanting in thee, thy faith is false,
and so far from uniting thee with God,
it sets thee at a greater distance from
him. This, however, is not to be understood
of the faith of weak and
feeble Christians, which is often so
clouded, as to render it hard to perceive
its life and motion. For even a
weak faith, though it be like smoking
flax, has in it the properties of a strong
faith, though it cannot exert itself
with equal strength and energy. It
heartily cleaves to God, and brings
forth fruit amidst all those infirmities
with which it struggles. But I would
have it understood of faith in general,
and of the trial and fruits of it, that,
if thou believest in Christ, then Christ
must certainly live in thee by faith, or
[pg 177]
thine will prove but an empty, naked
profession. If thou believest that
Christ suffered death for thy sins, thou
must also die with him to the same
(Gal. 2:20), and renounce the world,
with all its pride and avarice. Rom.
6:2. If this effect do not follow, then
truly thou believest not in Christ. If
thou believest that Christ was crucified
for the sins of the world, thou
must with him be crucified to the
same. If thou refusest to comply with
this, thou canst not be a living member
of Christ, nor be united with him
by faith. If thou believest that Christ
is risen from the dead, it is thy duty
to rise spiritually with him, and firmly
adhere to him, thy Head and Saviour.
In a word, the birth, cross, passion,
death, resurrection, and ascension of
Christ, must, after a spiritual manner,
be transacted in thee. And this is the
blessed effect of faith, and the influence
it has on believing souls. Wherever
this effect is wanting, there is
nothing but a lifeless image of faith,
with which men miserably deceive
themselves. So if thou believest in
the Holy Spirit, the same Spirit in
whom thou believest, must of necessity
dwell and reign in thy heart, and
enlighten and sanctify it. For, “as
many as are led by the Spirit of God,
they are the sons of God.” Rom.
8:14.

  
5. Therefore, the Son of God has shown us by this example that we need to assess the value of our outward actions—and indeed, our entire faith—by the inner attitude or principle that drives our hearts. But maybe you still continue to flatter yourself, saying,  
"I have been baptized into Christ; I have the true word of God; I follow it; I participate in the Lord's Supper; I also believe and confess all the principles of the Christian faith: therefore, my life and actions must please God; I am genuinely a Christian, and I am on the right path to salvation." This, unfortunately, is the common but false reasoning of many today, who see their outward actions as true righteousness. It might be sufficient if the heart were in agreement with their profession; but without this, everything is just trivial, and a lifeless, hypocritical display. So, examine this, and learn to judge yourself by the inner state of your soul. You boast that you are a Christian, and it is indeed an excellent title; but do you consider whether your heart and actions align with such a sacred name? Have you received the anointing from above, and do you possess the fruits of the Spirit that demonstrate a Christian? 1 John 2:27.  
[pg 176]  
If these are lacking, in the end, you will only prove to be a false and counterfeit Christian. You claim further that you are baptized; and so indeed you are! But examine the state of your heart and ask whether you are living in the new birth, in daily repentance, and in a continuous mortification of the old self. See if you produce fruit that corresponds with the baptismal covenant you are engaged in. You say you have been entrusted with the oracles of God, and that you listen to and read them: but check your heart and see whether the Word has transformed into your life and spirit, just as physical food becomes part of your flesh and blood? Have you lived according to its guidance and expressed its impact through your conduct? If you settle for just the mere listening of it, you should know that this will never lead to eternal salvation, and that you are deceiving yourself about something of infinite importance. This is why the Lord compared the kingdom of Heaven to leaven, which slowly spreads through the whole mixture, changing every part into its own nature; to illustrate the powerful influence the Word should have on our will and affections. Truly, "Not everyone who says, 'Lord, Lord,' will enter the kingdom of Heaven; only those who do the will of my Father who is in Heaven." Matt. 7:21. You believe you are doing a service when you zealously defend the purity of doctrine: and indeed you do well there. Nevertheless, I encourage you to inquire whether through your defense of the pure doctrine, you have also achieved a true purity of the heart. Don’t we see many strict defenders of pure doctrine who in their lives are the most impure of people, full of pride, bitterness, and greed? Alas, even the name of God is misused as a common refuge for all sorts of vices, which take cover under it without consequence. You claim that you often receive the Lord's Supper. This is good; but examine your own heart. You have often received the flesh and blood of Christ in this Sacrament: so why do the flesh and blood of Adam still live and reign in you? Shouldn’t Christ’s life be evident in your entire conduct? Shouldn’t his love, humility, and gentleness be reflected in all your behavior? What benefit is there if you receive Christ in the Sacrament, yet deny him in your life and actions? You say that you believe and confess all the articles of the Christian faith. That's great! But use the heart as the true test. A genuine faith is the one that unites man with God, and God with man; through which God lives, dwells, and works in man. If these effects are missing in you, your faith is false, and it does not bring you closer to God; in fact, it distances you from Him. However, this should not be interpreted as a reflection on the faith of weak and fragile Christians, which can often be so clouded that it's difficult to perceive its life and movement. Even a weak belief, although it's like smoldering flax, still holds the qualities of a strong faith, even if it cannot manifest itself with equal strength and energy. It sincerely clings to God and bears fruit amidst all the weaknesses it struggles with. But it should be understood about faith in general, and about its testing and fruits, that if you believe in Christ, then Christ must certainly live in you by faith, or your profession will turn out to be just an empty, hollow declaration. If you believe that Christ suffered death for your sins, you must also die with him to the same (Gal. 2:20) and renounce the world, with all its pride and greed. Rom. 6:2. If this change does not follow, then you truly do not believe in Christ. If you believe that Christ was crucified for the sins of the world, you must be crucified with him to the same. If you refuse to comply with this, you cannot be a living member of Christ or be united with him through faith. If you believe that Christ rose from the dead, it is your duty to rise spiritually with him and remain steadfast with him, your Head and Savior. In short, the birth, cross, suffering, death, resurrection, and ascension of Christ must, in a spiritual sense, take place within you. And this is the blessed effect of faith and its influence on believing souls. Wherever this effect is lacking, there is nothing but a lifeless image of faith, with which people miserably deceive themselves. So if you believe in the Holy Spirit, that same Spirit in whom you believe must necessarily dwell in your heart, ruling over and enlightening and sanctifying it. For, "Those who are guided by the Spirit of God are the children of God." Rom. 8:14.




6. Therefore, dear Christian! let not
your religion be confined to bare externals,
but see that it proceed from
the more inward recesses of a heart
endued with a true, living, and active
faith, and with an unfeigned, inward,
and daily repentance. If you put
away from you this inward life, this
faith, and this repentance, you strip
your religion of all essential goodness,
and, instead of a living principle,
which ought to be established in the
mind, you carry about an empty, insignificant
name, which will avail you
nothing in that day, wherein God will
judge all things according to the inward
frame of the heart. But if you
are truly affected with a sense of your
inward wants and impurities, then
flee without delay to the healing
fountain of grace! Draw and drink,
pray and knock, seek and cry, “Lord,
have mercy upon me!” Then your
heart shall be cured, your sin covered,
and your transgression cancelled.

  
6. So, dear Christian! don’t let your faith be limited to just outward appearances, but make sure it comes from the deeper places of a heart filled with genuine, living, and active faith, along with sincere, inner, and daily repentance. If you dismiss this inner life, this faith, and this repentance, you strip your religion of all its true goodness. Instead of a living principle that should be rooted in your mind, you’ll be carrying around an empty, meaningless label that won't help you when God judges everything based on the true state of the heart. But if you genuinely feel the weight of your inner needs and flaws, then hurry to the healing fountain of grace! Draw from it, drink deeply, pray, knock, seek, and cry, “God, have mercy on me!” Then your heart will be healed, your sin will be covered, and your wrongdoing will be forgiven.








 Chapter 5.


 Demonstrating that the evidence of true Christianity is not found in just knowing and hearing God's Word, but in the life of the person who manifests that Word and sincerely asks God for it to be awakened within them as a divine seed that will bear fruit.



The gospel of Christ is God's power for salvation to everyone who believes.Understood! Please provide the text you'd like me to modernize.Rom.1:16.




The way by which we are to arrive
at true and substantial wisdom,
and become friends of God, is to
submit ourselves to the discipline of
repentance, and to lead a life conformable
to the Word of God. Such
a life as this cannot fail to be attended
with true illumination of the mind,
[pg 178]
and an increase of all divine graces;
nay, with so close an alliance with
God himself, as to make us “partakers
of the divine nature, having escaped
the corruption that is in the world
through lust.” 2 Peter 1:4. An example
of this we have in Enoch, who
having “walked with God, was not,
for God took him” to himself. Gen.
5:24. To such a holy life as this
David aspired with the utmost fervor
of spirit, proposing two means by
which to obtain it: the first, fervent
prayer; and the second, a diligent practice
of the word of God. “I cried,”
says he, “with my whole heart; hear
me, O Lord: I will keep thy statutes.
I cried unto thee; save me, and I
shall keep thy testimonies.” Ps. 119:145,
146.

  
The way to achieve true and meaningful wisdom and become close to God is to embrace the practice of repentance and live according to God's Word. Living this way will surely lead to genuine clarity of mind,  
[pg 178]  
and an abundance of divine blessings; in fact, it will create such a deep connection with God that we become "participants in the divine nature, having avoided the corruption in the world caused by desire." 2 Peter 1:4. We see an example of this in Enoch, who “walked with God, was no more, for God took him” to Himself. Gen. 5:24. David yearned for this holy life with all his spirit and suggested two ways to achieve it: the first, passionate prayer; and the second, carefully practicing the Word of God. “I cried,” he says, "With all my heart, hear me, O Lord: I will follow your laws. I called out to you; save me, and I will keep your commands." Ps. 119:145, 146.




2. These words set forth the difficulties
which he encounters who seeks
to be a true Christian, and to keep the
word of God in holiness of life. For
flesh and blood naturally strive against
the word of God, and that holiness of
life which it requires: and are, besides,
inconstant and weak, and prone to
yield to the enticements of the world.
The devil on all occasions hinders our
progress, and opposes our endeavors
on every side. This is followed by a
multitude of evil examples, and the
persecutions which wicked men raise
in opposition to those souls that enter
upon another course of life. Against
obstinate evils, such as these, all the
strength of the soul is to be opposed.
This we learn from the example of
David, who cried unto the Lord with
his whole heart, in order that he might
better digest the Word, and by leading
such a life as that Word requires,
continue in the favor of God. This
ought also to be our main concern;
the favor of God being infinitely preferable
to all that the world affords.
Whoever pleases God, and is His friend,
most effectually secures himself thereby
from the malice of all his enemies.
Hence serious and fervent prayer is, as I
said before, the first step to a holy life.
The second means to obtain a holy life,
is expressed in the following words of
the same Psalm: “I prevented the
dawning of the morning, and cried: I
hoped in thy word. Mine eyes prevent
the night watches, that I might
meditate in thy word.” Ps. 119:147,
148. Here the Psalmist declares the
earnest study, love, and affection,
which are due to the word of God;
as also the time best suited for meditating
in it, namely, the morning. The
faculties of the mind are then more
strong and vigorous than at other
times; and are best disposed for
searching into divine subjects. The
truth of this is at that season most
feelingly perceived, when the soul,
afflicted by sadness and deep spiritual
temptations, “watches for the morning”
(Ps. 130:6), and with “waking
eyes” (Ps. 77:4), expects help from
the Lord. She is then “as a sparrow
alone upon the house top,” as a lonely
owl in the desert (Ps. 102:6, 7); and
“so weary with groaning” (Ps. 6:6),
as to be almost ready to expire.

  
2. These words outline the challenges faced by anyone trying to be a true Christian and live by God's word in a holy way. Naturally, our human nature fights against God’s word and the holiness it demands; it is unreliable and weak, easily swayed by worldly temptations. The devil constantly obstructs our progress and counters our efforts on all fronts. In addition, there are many bad examples around us and the persecution from those who oppose those trying to lead a different life. We must confront these stubborn evils with all our strength. We see this in the example of David, who cried out to the Lord with all his heart, so that he could better understand the Word and live in a way that pleases God. This should also be our primary concern; the favor of God is far better than anything the world offers. Whoever pleases God and becomes His friend effectively guards himself against the malice of all his enemies. Thus, intense and passionate prayer is, as I mentioned before, the first step toward a holy life. The second way to achieve a holy life is found in the following words from the same Psalm: "I held off the morning and cried out: I put my hope in your word. My eyes stay awake during the night watches so I can reflect on your word." Ps. 119:147, 148. Here, the Psalmist expresses the deep study, love, and affection that we owe to God's word, as well as the most suitable time for meditation, which is morning. The mind is stronger and more active at this time, making it ideal for exploring divine matters. This truth is most keenly felt when the soul, troubled by sadness and intense spiritual challenges, “morning watches” (Ps. 130:6), and with "awakened eyes" (Ps. 77:4), looks for help from the Lord. At this point, she is “like a sparrow alone on the rooftop,” like a solitary owl in the wilderness (Ps. 102:6, 7); and “so tired of groaning” (Ps. 6:6), that she feels almost ready to collapse.




3. This is that exercise of the cross,
or school of affliction, in which all
saints are most effectually trained for
a happy eternity. Whoever is not inured
to this sort of trials, can know
but little of God and of his word. In
this exercise, all the natural powers
of soul and life consume away, that
God alone may become our strength
and support. By such inward trials
as these, the carnal life is likewise
more and more weakened, and the
quickening power of God and of his
word, perceived with the greater effect
and experience. And truly, all
[pg 179]
our efforts ought to centre in this,
that the external hearing and reading
of the divine word be practically applied
to the mind, and improved into
Christian experience.


3. This is the exercise of the cross, or the school of suffering, where all saints are effectively prepared for a joyful eternity. Anyone who isn't familiar with these kinds of trials knows very little about God and His word. In this practice, all the natural powers of the soul and life wear away so that God alone can be our strength and support. Through these inner trials, the carnal life is increasingly weakened, and we experience the life-giving power of God and His word more profoundly. Truly, all our efforts should focus on applying the external hearing and reading of the divine word to our minds, turning it into genuine Christian experience. 
[pg 179]




4. This doctrine, therefore, I would
have firmly rooted in thy mind, namely,
that not the reading or hearing,
but the doing and practising of the
word, demonstrates the true Christian.
James 1:22. Without this practical
improvement, hearing and reading
will be of no great advantage.
For the word was not committed to
us, that it might be read and known
only, but that it might be reduced to
practice. As a medicine gives no
relief to the patient who hears of, or
looks upon it, but at the same time refuses
to take it; so the word, though
a remedy for our diseased nature, can
yet cure no man, or restore him from
death to life, whilst he refuses to take
what the word prescribes. Therefore,
in order to this, fervent and constant
prayer (according to the example set
us by David), will be requisite in order
to enable us to conform our life and
actions to the divine word. What advantage
is it to an artist that he
knows an art, if he never practises it?
Will not his supine and careless neglect
reduce him at length to poverty?
And what will it avail us to know the
word of God, and not do it? “That
servant,” says our Saviour, “which
knew his lord's will, and prepared
not himself, neither did according to
his will, shall be beaten with many
stripes.” Luke 12:47. And St. Peter
affirms, that “it had been better for
such not to have known the way of
righteousness, than, after they have
known it, to turn from the holy commandment
delivered unto them.” 2
Peter 2:21. As a father does not
own him for a son, who in everything
acts in a manner contrary to his will,
so not words, but the life and actions,
are marks and indications of a child
of God, according to that saying of
our Saviour: “If ye were Abraham's
children, ye would do the works of
Abraham. But now ye seek to kill
me,—this did not Abraham.—Ye are
of your father the devil.” John 8:39,
40, 44. Why should a barren and
fruitless tree take up any room in the
garden, when it only incumbers the
ground on which it grows? It is surely
fit for nothing, but to be cast into the
fire, as is represented in the parable
of the barren fig-tree. Luke 13:6, 7.
As it would be foolish to give to a raven
the name of a swan, to which it has
no resemblance; so if the men of this
world should be called by the name
of true Christians, whilst so little of a
Christian temper appears in their life
and manners, I think it would be
justly counted egregious folly. It is
not by words, but by deeds and actions,
that we are to judge of a Christian's
state, according to that saying
of St. Paul: “The kingdom of God is
not in word, but in power.” 1 Cor.
4:20. Such is the condition of most
men at this day, that those who make
the strongest pretences to the Christian
name, do nothing but that which
is contrary to the Christian spirit.
They are like the people at Rome,
concerning whom Laurentius Valla
exclaimed when reading these words
of our Lord, “Blessed are the merciful,
blessed are the peacemakers,”
etc. (Matt. 5:7-9), “Surely either these
words are not true, or we are no Christians.”
Man is corrupted to such a
degree, that even not a few brute
creatures visibly surpass him in some
good quality. The dove excels him in
harmlessness (Matt. 10:16); the ant
in industry (Prov. 6:6); the stork in
[pg 180]
a careful provision for her young; the
dog in love and fidelity; the ox and
the ass in knowledge of their master
(Isa. 1:3); the sheep in meekness
(Isa. 53:7); the lion in generosity
and clemency towards weak animals;
the cock in watchfulness; and the serpent
in wisdom. On the contrary,
man in his natural state exceeds all
the beasts in mischief. He is more
fierce than a wolf; more crafty than
a fox; more vain than a peacock;
more voracious than a swine; more
pestilent than a viper; fiercer than a
bear. Indeed, the Lord Jesus himself
terms Herod a fox (Luke 13:32);
John the Baptist applies the name of
vipers to the Pharisees (Matt. 3:7);
and St. Paul that of lion to Nero. 2
Tim. 4:17. Truly, those vices and
mischiefs, which go single and unaccompanied
in brutes, are oftentimes
crowded together in one natural man.
So that the human body is very significantly
called by the apostle, “the
body of sin” (Rom. 6:6), as being
full of sins, and infected with all manner
of defilements. Not to mention,
that there is no creature so bad and
pernicious, but that it may be still of
some use to men. The foxes and
wolves, for instance, with their skins,
secure men from the injuries of a rigorous
season. But, alas! what good
is there to be found in a man abandoned
to the conduct of an unregenerate
nature? “Every imagination
of the thoughts of his heart is only
evil continually” (Gen. 6:5; 8:21);
as is more than once expressed in
Scripture. He exercises his reason to
practise fraud; he wastes his body
with pride and lewdness; and is both
inwardly and outwardly corrupted, so
that all his members are justly called
the “instruments” or weapons “of
unrighteousness.” Rom. 6:13. Hence
it is, that the Sacred Scriptures represent
our nature in colors so dark and
odious, as may strike terror into every
man that reads them. “There is none
righteous, no, not one: there is none
that understandeth, there is none that
seeketh after God. They are all gone
out of the way, they are together become
unprofitable; there is none that
doeth good, no, not one. Their throat
is an open sepulchre; with their
tongues they have used deceit; the
poison of asps is under their lips;
whose mouth is full of cursing and
bitterness; their feet are swift to shed
blood; destruction and misery are
in their ways; and the way of peace
have they not known; there is no
fear of God before their eyes.” Rom.
3:10-18; Ps. 14.

  
4. This belief, then, I want you to firmly hold in your mind: it’s not just about reading or hearing the word, but about doing and practicing it that shows you’re a true Christian. James 1:22. Without this practical application, hearing and reading won’t really help you much. The word wasn’t given to us just to be read or known, but to be put into practice. Just like a medicine doesn’t help a patient who knows about it or looks at it but refuses to take it, the word, which is a remedy for our flawed nature, can’t heal anyone or bring them from death to life if they reject what it teaches. Thus, fervent and consistent prayer (following David’s example) is necessary to help us align our lives and actions with God’s word. What good is it for an artist to know their craft if they never practice it? Won’t their lazy neglect eventually lead them to poverty? And what good does it do us to know the word of God if we don’t do it? “That worker,” our Savior says, "Anyone who knows their lord's wishes and doesn't prepare or act accordingly will face serious punishment." Luke 12:47. St. Peter confirms that "It would have been better for them not to know the way of righteousness than to know it and then turn away from the holy commandment given to them." 2 Peter 2:21. Just as a father doesn’t recognize a son who acts in opposition to his wishes, words alone don’t determine if someone is a child of God; rather, it’s their life and actions, in line with our Savior’s statement: “If you were truly Abraham's children, you would act like Abraham did. But instead, you’re trying to kill me; that’s not what Abraham would do. You are following your father the devil.” John 8:39, 40, 44. Why should a barren and fruitless tree take up space in the garden when it only burdens the ground it occupies? It indeed deserves nothing but to be thrown into the fire, as shown in the parable of the barren fig tree. Luke 13:6, 7. Just like it would be foolish to call a raven a swan when they look nothing alike, it seems ridiculous to label those in this world as true Christians when their lives display so little of a Christian character. We’re to assess a Christian’s state not by words, but by deeds and actions, as St. Paul says: “The kingdom of God isn't just about words; it's about power.” 1 Cor. 4:20. The reality today is that many who claim to be Christian often go against the very spirit of Christianity. They resemble the people in Rome, for whom Laurentius Valla exclaimed while reading our Lord’s words, “Blessed are those who show mercy, blessed are the ones who create peace,” etc. (Matt. 5:7-9), “Either these words are not true, or we are not Christians.” Humanity is so corrupted that many animals visibly display better qualities than we do. The dove is more harmless (Matt. 10:16); the ant is more industrious (Prov. 6:6); the stork is more attentive to its young; the dog shows more love and loyalty; the ox and the donkey recognize their master (Isa. 1:3); the sheep are more meek (Isa. 53:7); the lion is more generous and merciful towards weaker creatures; the rooster is more alert; and the serpent is wiser. In contrast, humans in their natural state outdo all beasts in wickedness. They’re fiercer than wolves, craftier than foxes, more vain than peacocks, more gluttonous than pigs, more pestilent than vipers, and fiercer than bears. Indeed, the Lord Jesus himself calls Herod a fox (Luke 13:32); John the Baptist labels the Pharisees as vipers (Matt. 3:7); and St. Paul refers to Nero as a lion. 2 Tim. 4:17. Truly, the vices and evils that appear individually in animals often cluster together in one unregenerate man. Hence, the human body is aptly described by the apostle as "the sinful nature" (Rom. 6:6), filled with sins and tainted with every kind of impurity. Moreover, there's no creature so bad or harmful that it can’t still be of some use to man. For example, foxes and wolves, with their skins, protect people from harsh weather. But, sadly, what good can be found in a man who has completely surrendered to his unregenerate nature? "Every thought in his heart is only constantly evil." (Gen. 6:5; 8:21); as scripture states repeatedly. He uses his reasoning to commit fraud; he harms his body with pride and immorality; and he is both inwardly and outwardly corrupt, leading to all of his parts being rightly called the "tools" or weapons “of wrongdoing.” Rom. 6:13. This is why Sacred Scriptures depict our nature in such dark and unsettling shades that it can frighten anyone who reads them. "There's no one righteous, not even one; no one understands; no one seeks God. They’ve all gone astray and have become useless; there’s no one who does good, not even one. Their throats are like open graves; they deceive with their tongues; the poison of snakes is under their lips; their mouths are full of cursing and bitterness; their feet are quick to shed blood; ruin and misery are in their paths; they don’t know the way to peace; there’s no fear of God in their sight." Rom. 3:10-18; Ps. 14.  





5. Behold here the deplorable image
of the natural man! Behold the
abomination that is common to us
all! And now tell me how a man can
see the kingdom of God, unless he be
born again from above, or, as St. Paul
expresses it, “unless he be renewed
in the spirit of his mind: putting on
the new man, which after God is created
in righteousness and true holiness?”
Eph. 4:23; Col. 3:10. And
the same apostle says, “But ye have
not so learned Christ; if so be that ye
have heard him, and have been taught
by him, as the truth is in Jesus.” Eph.
4:20, 21. Yea, he says, “They that
are Christ's, have crucified the flesh
with the affections and lusts.” Gal.
5:24. Alas! if those belong not to
Christ, who do not mortify the members
of unrighteousness, but live in
the pollutions of sin, then they surely
must belong to the devil, and cannot
inherit the kingdom of heaven, since
they do not crucify the flesh. For
whosoever desires to please God, must
become “a new creature” in Christ
[pg 181]
(2 Cor. 5:17); “in whom neither circumcision
availeth any thing, nor uncircumcision,
but a new creature.”
Gal. 6:15. Now, since these are the
terms on which our eternal welfare
depends, let it be our main concern,
that we more and more vanquish sin
in our mortal bodies, and that we be
members, not of Satan, but of Jesus
Christ. Let us earnestly endeavor,
that the divine Word may gain
ground, and bear fruit in our souls.
Let us strive to render our lives acceptable
to God, so that, being preserved
by his grace to the end, we
may continue “vessels of mercy, and
not of wrath.” Rom. 9:22, 23.

  
5. Look at the sad state of humanity! Look at the disgrace that we all share! Now tell me, how can someone see the kingdom of God unless they are born again from above, or as St. Paul puts it, “unless they are refreshed in their mindset: adopting the new self, which is designed to be like God in genuine righteousness and holiness?” Eph. 4:23; Col. 3:10. The same apostle also says, "But you didn't learn about Christ like this; if you really have heard him and been taught by him, since the truth is in Jesus." Eph. 4:20, 21. Yes, he says, "Those who belong to Christ have put to death the flesh with its passions and desires." Gal. 5:24. Alas! If those who do not kill the desires of unrighteousness and continue to live in sin do not belong to Christ, then they must belong to the devil and cannot inherit the kingdom of heaven, since they do not crucify the flesh. For whoever wants to please God must become “a new creation” in Christ [pg 181] (2 Cor. 5:17); “In Christ, neither circumcision nor uncircumcision matters at all, but only becoming a new creation.” Gal. 6:15. Since these are the conditions for our eternal well-being, let’s make it our top priority to overcome sin in our lives and to be members of Jesus Christ, not of Satan. Let us earnestly work so that the divine Word makes progress and bears fruit in our souls. Let us strive to live lives that are pleasing to God, so that, preserved by his grace until the end, we may remain "vessels of mercy, not of wrath." Rom. 9:22, 23.




6. It is for this reason that David so
heartily wishes to lead a holy life,
conformably to the word of God: “I
cried,” says he, “with my whole heart;
hear me, O Lord; I will keep thy
statutes” (Ps. 119:145): for since our
conversion is entirely from above, it
follows, that a holy life must be obtained
by continual prayer and supplication.
“Heal me, O Lord,” says
the prophet, “and I shall be healed;
save me, and I shall be saved: for
thou art my praise.” Jer. 17:14; 31:18.
And David says again, “I cried
unto thee; save me, and I shall keep
thy testimonies.” Ps. 119:146. Sin
and the kingdom of Satan are, indeed,
so strong and powerful in man, that
it is in vain to attempt their conquest
without the divine aid and assistance.

  
6. This is why David is so eager to live a holy life in accordance with God's word: “I cried,” he says, “With all my heart; listen to me, O Lord; I will follow your rules.” (Ps. 119:145): since our
transformation comes entirely from above, it
follows that a holy life must be achieved
through constant prayer and requests for help.  
“Heal me, Lord,” the prophet says, "and I will be healed; save me, and I will be saved, for you are my praise." Jer. 17:14; 31:18.  
And David says again, "I cried out to you; rescue me, and I will follow your teachings." Ps. 119:146. Sin
and the kingdom of Satan are indeed
so strong and powerful in people that
it's pointless to try to overcome them
without divine help.




7. Let us therefore shake off all
sloth and negligence, and let us acquit
ourselves diligently, in a matter
of so great importance. David himself
further adds, “I prevented (that
is, I came before) the dawning of the
morning, and cried: I hoped in thy
word. Mine eyes prevent (or, anticipate)
the night watches, that I might
meditate in thy word.” Ps. 119:147,
148. And very appropriate are the
words of the prophet on this account:
“He wakeneth me morning by morning:
he wakeneth mine ear to hear as
the learned.” Isa. 50:4. With which
those of Solomon agree: “I sleep, but
my heart waketh: it is the voice of
my beloved that knocketh.” Song 5:2.

  
7. So let’s shake off all laziness and neglect, and let’s handle this important matter with care. David himself adds, "I woke up before dawn and叫 out: I put my hope in your word. My eyes look forward to the night watches, so I can reflect on your word." Ps. 119:147, 148. The prophet’s words are very fitting here: “He wakes me up every morning and opens my ears to listen like a student.” Isa. 50:4. This aligns with what Solomon said: "I may be sleeping, but my heart is wide awake: it's my beloved's voice that calls out." Song 5:2.



8. In these and the like sentences
of Scripture, we may view the fatherly
care, and condescending love of
our merciful God; since his delight is
to be conversant with the sons of men,
to speak with them and to instruct
them. Hence he appointed his Son to
be our heavenly Teacher and Master;
of which the Lord Jesus himself gave
a visible image when he was found in
the temple in the midst of the doctors,
and astonished the hearers with “his
understanding and answers.” Luke 2:47.
This was done by our Saviour,
not merely on account of the Jewish
temple, which is now destroyed; but
rather on account of the Christian
Church itself, which is the true and
heavenly Jerusalem, taught and instructed
by his Word and Spirit. It
was also done with reference to the
temple of our heart, in which he will
teach, comfort, enlighten, and sanctify
us. Here he will pray, ask questions,
and answer them; and speak in holy
thoughts, and devout meditations.
And in this the prophetical office of
Christ consists. Hence also he replied
to his mother in these words:
“How is it that ye sought me? Wist
ye not that I must be about my father's
business?” (Luke 2:49), meaning
that office which was conferred upon
him by his Father. This office he now
performs at the right hand of God, as
our true and only High priest; and
upon earth he discharges it by his
word; by means of which he also inwardly
preaches in our hearts by his
[pg 182]
Holy Spirit and gracious illumination.
Without this, the outward preaching
must prove barren and unfruitful, according
to the words of the apostle:
“I have planted, Apollos watered; but
God gave the increase. So then neither
is he that planteth any thing,
neither he that watereth; but God
that giveth the increase.” 1 Cor. 3:6,
7.

8. In these and similar passages of Scripture, we can see the caring and loving nature of our merciful God; his joy is in engaging with humanity, speaking to them, and guiding them. That’s why he appointed his Son to be our heavenly Teacher and Master; the Lord Jesus provided a clear example of this when he was found in the temple surrounded by the scholars, astonishing everyone with “his insights and responses.” Luke 2:47. This was done by our Savior, not just because of the Jewish temple, which is now gone, but more for the Christian Church itself, the true and heavenly Jerusalem that is taught and guided by his Word and Spirit. It was also meant for our hearts, where he will teach, comfort, enlighten, and sanctify us. Here he will pray, ask questions, and respond; he will speak through holy thoughts and devout reflections. This is part of Christ's prophetic role. Therefore, he answered his mother with these words: "Why were you looking for me? Didn’t you realize that I need to be doing my father's work?" (Luke 2:49), indicating the role given to him by his Father. He continues to fulfill this role at the right hand of God as our true and only High Priest; on earth, he carries it out through his word; by which he also preaches internally in our hearts through his [pg 182] Holy Spirit and gracious illumination. Without this, external preaching would be barren and unfruitful, in line with the words of the apostle: "I planted the seeds, Apollos watered them, but it was God who made them grow. So, neither the one who plants nor the one who waters is anything; only God, who provides the growth, matters." 1 Cor. 3:6, 7.








 Chapter 6.


 The perfection and salvation of people depend on their union with Christ through faith; however, they cannot contribute anything to this, as their twisted will actually obstructs the grace of God. Only Christ is capable of accomplishing the work within us.



Without me, you can do nothing.Understood! Please provide the text you would like me to modernize.John15:5.




As man by his apostasy from God,
through ambition and self-love,
was separated from him, and fell from
the perfection in which he was created,
so he must of necessity return
to his original tranquillity and happiness,
by a union with God; in which
the whole of human perfection consists.
It was therefore necessary,
that the Son of God should become
man, in order that human nature, being
again united to God, might thereby
be restored to its primitive integrity
and perfection. As the divine
and human natures are united in the
one Person of Christ, so must we all,
through grace, be united to him by
faith, as to our eternal and sovereign
Good. In this manner it pleased God
to rectify the exceeding corruption of
our nature by the abounding goodness
of his grace. This union is declared
by the Son of God himself: “I will
betroth thee,” says he, “unto me for
ever, in loving kindness and in mercies.”
Hos. 2:19. For since our nature
is infected and corrupted by sin,
which is the greatest of evils, it could
not be restored and healed but by God
himself, the sovereign Good.

  
Just as humanity turned away from God due to ambition and self-love, separating themselves from Him and losing the perfection they were created with, they must inevitably return to their original peace and happiness through a union with God, which is where true human perfection lies. Therefore, it was essential for the Son of God to become human so that human nature, once again united with God, could be restored to its original integrity and perfection. As the divine and human natures come together in the one Person of Christ, we too must, through grace, be united with Him by faith as our eternal and highest Good. This is how God chose to correct the deep corruption of our nature with the abundant goodness of His grace. This union is proclaimed by the Son of God Himself: “I will marry you,” He says, "to me forever, in love and compassion." Hos. 2:19. Since our nature is tainted and corrupted by wrongdoing, the greatest evil, it could only be restored and healed by God Himself, the ultimate Good.




2. Now as the union of the divine
and the human natures in Christ is
eternal, and is never to be dissolved,
insomuch that even death itself could
not break asunder so sacred a bond:
so Christ our Head is to be so firmly
united with his faithful members, that
neither life nor death may ever be
able to separate them from him. This
is also declared by the prophet Hosea,
in the Person of Christ: “I will,”
says he, “betroth thee unto me for
ever.”


2. Just as the union of divine and human natures in Christ is eternal and can never be broken—so much so that even death could not separate such a sacred bond—Christ, our Head, must be united with his faithful followers in such a way that neither life nor death can ever separate them from him. This is also stated by the prophet Hosea, speaking in the Person of Christ: “I will,” he says, "I promise to marry you forever."




3. This union by faith, is of the
highest necessity, because “our iniquities
have separated between us and our
God.” Isa. 59:2. And this deplorable
state will continue to all eternity, unless
Christ dwell in us here by faith.
Moreover, we are not able to do the
least good, unless Christ himself work
it in us. Hence, says the apostle,
“Not I, but the grace of God which
is with me.” 1 Cor. 15:10. And the
Lord himself says: “Without me ye
can do nothing” (John 15:5); the
truth of which he illustrates by the
beautiful parable of the vine and the
branches. Whence it naturally follows,
that if we are, or do, any good
[pg 183]
at all, it is altogether to be ascribed to
God alone; according to what is said
by the prophet: “Thou hast wrought
all our works in us” (Isa. 26:12);
and by another: “I am like a green
fir-tree. From me is thy fruit found.”
Hos. 14:8.

  
3. This union through faith is absolutely essential because "Our sins have caused a divide between us and our God." Isa. 59:2. And this unfortunate state will persist for all eternity unless Christ lives in us through faith. Furthermore, we cannot perform even the smallest act of goodness unless Christ works it in us. Therefore, the apostle says, “Not me, but the grace of God that is with me.” 1 Cor. 15:10. And the Lord himself states: "Without me, you can't do anything." (John 15:5); he illustrates this truth with the beautiful parable of the vine and the branches. It follows naturally that if we are able to do any good [pg 183] at all, it must be credited entirely to God; as the prophet says: "You have accomplished all our tasks within us." (Isa. 26:12); and in another instance: "I am like a green fir tree. From me comes your fruit." Hos. 14:8.




4. O man! consider therefore, what
thou art, and what thou canst do.
What hast thou been able to contribute
to thy restoration and the renovation
of thy depraved nature? Surely
nothing. As thou couldst not afford
any help toward thy bodily birth, nor
create thyself; so neither canst thou
bring any assistance towards thy new
birth or regeneration. Thou canst
indeed lose, corrupt, and destroy thyself;
but to renew, to restore, to heal,
to justify, and to quicken thyself, is a
work entirely beyond thy strength.
Couldest thou contribute anything
that God might become man? No.
There is nothing therefore that thou
canst arrogate to thyself, or ascribe
to thy own ability. Indeed, the more
a man attributes to his own will,
strength, and ability, the more effectually
does he obstruct divine grace,
and the renewal of his corrupted
nature. Let us therefore wholly renounce
our own strength, our own
wisdom, our own will, and self-love,
that, being thus resigned to God alone,
we may suffer his power freely to work
in us, so that nothing may, in the
least, oppose the will and operations
of the Lord.


4. Oh man! Consider what you are and what you can do. What have you really contributed to your restoration and the renewal of your flawed nature? Surely nothing. Just as you couldn't help with your physical birth or create yourself, you also can't contribute anything towards your spiritual rebirth or regeneration. You can certainly lose, corrupt, and destroy yourself, but the work of renewing, restoring, healing, justifying, and reviving yourself is completely beyond your capability. Can you provide anything that would enable God to become man? No. Therefore, there’s nothing you can claim for yourself or say comes from your own ability. In fact, the more someone attributes success to their own will, strength, and capability, the more they effectively block divine grace and the renewal of their corrupted nature. Let us then completely give up our own strength, wisdom, will, and self-love so that, surrendered to God alone, we can allow His power to work freely in us, ensuring that nothing at all opposes the will and actions of the Lord.



5. Until thou art brought to this,
O Christian, that thy mind becomes
merely passive, and that thou purely
sufferest the operation and will of God,
it is evident, that God is impeded by
thee, so that he cannot unite himself
with thy soul; or by true renovation
of thy corrupt nature establish his
image there. For our own will, self-love,
ambition, the opinion of our own
wisdom, and whatever we arrogantly
claim to ourselves, are so many impediments,
why God cannot freely
operate in us, and effect his good will.
For as a man's own will more and
more corrupts and depraves him; so
the will of God more and more perfects
and restores him.

5. Until you reach this point, O Christian, where your mind becomes completely passive and you simply suffer the action and will of God, it’s clear that you are blocking God, preventing Him from uniting with your soul; or from truly renewing your corrupt nature and establishing His image within you. Our own will, self-love, ambition, the belief in our own wisdom, and everything we arrogantly claim for ourselves are all obstacles that prevent God from working freely within us and fulfilling His good will. Just as a person's own will increasingly corrupts and degrades them, so the will of God perfects and restores them more and more.




6. Hence, it was said by Bonaventura,
that “the highest perfection of
religion, consists in renouncing our
own will.” And by Augustine, “If
to love God is the greatest good to
man, to love himself must needs be his
greatest evil. And, if such is the nature
of good, that it diffuses and communicates
itself; of necessity self-love must
be a great evil, since it engrosses to
itself both its own and the goods of
others, and will not part with any of
them.” Of this even the pagan Seneca
himself was not ignorant when he
said: “That only is an accession to
virtue, which is a denial of thy own
will.” And again: “Unless thou departest
from thyself, thou canst not
approach God, who is above thee.”

  
6. Thus, Bonaventura said that "The highest level of spirituality is found in giving up our own desires." Augustine stated, "If loving God is the greatest good for humanity, then loving oneself must be the greatest evil. And if this is what good is—something that spreads and shares—then self-love is definitely a major evil because it keeps its own advantages and those of others to itself, unwilling to share any of them." Even the pagan Seneca understood this when he said: "What enhances virtue is the rejection of your own desires." And again: "Unless you let go of your ego, you can't get closer to God, who is above you."




7. Our own will is nothing else but
a defection or apostasy from God.
Defection verily is easy, smooth, and
pleasant; but the recovery from it is
bitter, troublesome, and difficult; yea,
even beyond all the power of the creature.
For man, by his own strength,
can neither return, nor in any wise
help himself, whether in will or deed.
Man's will is captive, and his works
are dead. Christ alone is able to help,
in the beginning, the progress, and the
end. He lays before us two means,
the law and the gospel; or repentance
and remission of sin. Through the
law, in the first place, thou must die
with Christ, and by true sorrow and
brokenness of heart sacrifice thy own
will. Thou must become as nothing
[pg 184]
in thine own eyes, and resign thyself
wholly to Christ. Then grace and forgiveness
of sin are conferred through
the gospel, and man, that was dead before,
is made alive by faith. Whence
it appears, that no man can by his
own strength convert and quicken
himself. For it is absolutely necessary
that he hate, deny, and lose himself;
that he be displeased with, and
die unto, himself; and that his hope
be placed entirely in God alone, by
whose grace he expects to live.

  
7. Our free will is nothing but a turning away from God.  
Turning away is indeed easy, smooth, and pleasant; but coming back is bitter, hard, and challenging; in fact, it’s beyond what anyone can handle on their own. A person, by their own strength, can neither return nor help themselves in any way, whether in intention or action. A person's will is trapped, and their actions are lifeless. Only Christ can help, at the beginning, during the journey, and at the end. He presents us with two means: the legal code and the good news; or repent and forgiveness of sin. Through the law, first of all, you must die with Christ, and through true sorrow and a broken heart, sacrifice your own will. You must see yourself as nothing [pg 184] in your own eyes, and fully surrender yourself to Christ. Then grace and forgiveness of sin are granted through the good news, and the person who was dead before is made alive by faith. Thus, it’s clear that no one can, by their own strength, change or bring themselves to life. It is absolutely necessary that they hate, deny, and lose themselves; that they be disappointed with and die to themselves; and that their hope rests entirely on God alone, through whose grace they expect to live.




8. But even this self-hatred, denial,
and mortification, are not the effect
of our own will and ability. “It is
not,” says St. Paul, “of him that willeth,
nor of him that runneth, but of
God that sheweth mercy.” Rom. 9:16.
It is God therefore alone who operates
all this in us by his grace, and by the
power of his good Spirit: so that our
justification is not derived from any
creature whatsoever, but from God
alone, whose work and gift it is. For
the most dangerous enemy any man
has, is himself; insomuch that we have
great reason to implore the Lord to
deliver us from ourselves and all that
we have by nature, and then to bestow
that which flows from his grace. By
our own strength we are not able to
perform the least good, if God, himself,
even after conversion, do not
graciously operate in us. Who is
there that can endue us with love and
mercy, but God, who is love itself,
and from whom all other graces proceed?
Therefore, Christ alone is our
help and support, when the help of
men cannot avail. But after all, be
the condition ever so low to which
man has been brought by the fall of
Adam, he is now raised again by
Christ, and even exalted to a higher
degree than he possessed before. But
of this more shall be said in Chapter
XI.

  
8. But even this self-hatred, denial, and shame are not the result of our own will and ability. "It isn't," says St. Paul, "Not by the effort of the person who wants it, nor by the effort of the person who runs, but by God who shows mercy." Rom. 9:16.  
It is God alone who works all this in us through his grace and the power of his good Spirit; our justification doesn’t come from any creature, but solely from God, whose work and gift it is. The most dangerous enemy any person has is themselves; therefore, we have good reason to ask the Lord to deliver us from ourselves and from our natural tendencies, and then to grant us what comes from his grace. By our own strength, we can’t do even the smallest good, if God himself, even after conversion, doesn’t graciously work in us. Who else can fill us with love and mercy, but God, who is love itself, and from whom all other graces come? So, Christ solo is our help and support when human assistance falls short. Yet, no matter how low the condition to which humanity has fallen due to Adam's sin, we are now lifted up by Christ and even raised to a higher state than we had before. More on this will be discussed in Chapter XI.









 Chapter 7.


 To truly understand the nature of repentance, we need to recognize the difference between the old self and the new self; that is, how Adam must die within us and Christ must live; or how the old man must die and the new man must come alive.



We know that our old self was crucified with Christ so that the body of sin could be wiped out, and we should no longer be slaves to sin.Sure, please provide the text you want me to modernize.Rom.6:6.




In every Christian there is found a
twofold man, opposed, like their
fruits, to one another. This will more
fully appear from the following statement:

  
In every Christian, there's a dual nature, in conflict with each other, much like their contrasting behaviors. This will become clearer through the following statement:


Adam,Christ.
Old man,New man.
Outward man,Inward man.
Old birth,New birth.
Flesh,Spirit.
Nature,Grace.
Reason,Faith.
Darkness,Light.
Tree of death,Tree of life.
Evil fruit,Good fruit.
Sin,Righteousness.
Damnation,Salvation.
Death,Life.
Old Jerusalem,New Jerusalem.
Kingdom of the devil,Kingdom of God.
Seed of the serpent,Seed of God.
Natural man,Spiritual man.
Image of the earthly,  Image of the heavenly.

[pg 185]


The truth of this statement, the
Scriptures, as well as experience, abundantly
confirm. The former speak
largely of the old man and the new,
of the inward and outward man. See
Eph. 4:24; Col. 3:9; 2 Cor. 4:16.
They teach also that the Spirit of
God is in us: Rom. 8:11; 1 Cor. 3:16;
6:19; 2 Cor. 5:5; Eph. 1:13.
And likewise Christ, Gal. 2:20; 2
Cor. 13:5. Experience, moreover, demonstrates
the same. Hither may
also be referred that striving and
struggling of the flesh and Spirit,
from which even the saints are not
free. Rom. 7:23. Likewise there belong
here the different fruits of the
flesh and Spirit reckoned up by St.
Paul. Gal. 5:19-23. This point is
therefore clearly stated in Scripture,
and too certain to be called in question
by any Christian. It is the hinge, as
it were, on which all the Scripture
moves, and the foundation on which
the true knowledge of man depends.
Out of the same fountain issue true
repentance, or the death of Adam,
and the life of Christ in us. For no
sooner does Adam die in us, but there
perishes with him all that is originally
derived from him; the old outward
man, the old birth, the flesh, nature,
corrupt reason, darkness, the
tree of death, evil fruits, sin, death,
damnation, the seed of the serpent,
the natural man, the earthly image,
the old Jerusalem, and the kingdom
of Satan. But as long as Adam lives,
there also live and reign with him the
old man, and the carnal birth, the
flesh, nature, corrupt reason, darkness,
and the whole train of evils before
mentioned, being all comprised
under the kingdom of Satan, and subject
to damnation, and to the curse
everlasting. But if, on the other hand,
Christ live in any one, then verily
there live and reign with him the new
and inward man, the new birth, the
Spirit, grace, faith, light, the tree of
life, good fruits, righteousness, life,
happiness, the seed of God, the spiritual
man, the heavenly image, the new
Jerusalem, and the kingdom of God.
All which proceed from the divine
blessing, and tend to eternal salvation.
Here is a matter of importance,
namely, so to order one's life and conduct,
that Christ the new or second
Adam, and not the old Adam, may
live and reign in us.

The truth of this statement is confirmed abundantly by both the Scriptures and experience. The former discusses the old man and the new, as well as the inner and outer person. See Eph. 4:24; Col. 3:9; 2 Cor. 4:16. They also teach that the Spirit of God is within us: Rom. 8:11; 1 Cor. 3:16; 6:19; 2 Cor. 5:5; Eph. 1:13. Likewise, Christ is within us, as noted in Gal. 2:20; 2 Cor. 13:5. Experience also proves the same. We can also refer to the struggle between the flesh and the Spirit, from which even the saints are not free. Rom. 7:23. Additionally, the different fruits of the flesh and the Spirit listed by St. Paul are relevant here. Gal. 5:19-23. This point is clearly stated in Scripture and is too certain to be questioned by any Christian. It is the very pivot on which all Scripture revolves and the foundation of true knowledge of humanity. From the same source come true repentance, or the death of Adam, and the life of Christ in us. As soon as Adam dies within us, everything originally derived from him perishes along with him: the old outward man, the old birth, the flesh, nature, corrupt reasoning, darkness, the tree of death, bad fruits, sin, death, damnation, the seed of the serpent, the natural man, the earthly image, the old Jerusalem, and the kingdom of Satan. But as long as Adam lives, the old man, the carnal birth, the flesh, nature, corrupt reasoning, darkness, and all the evils previously mentioned continue to live and reign with him, all of which fall under the kingdom of Satan, subject to damnation and eternal curse. Conversely, if Christ lives in anyone, then truly the new and inner man, the new birth, the Spirit, grace, faith, light, the tree of life, good fruits, righteousness, life, happiness, the seed of God, the spiritual man, the heavenly image, the new Jerusalem, and the kingdom of God live and reign with him. All of these flow from divine blessing and lead to eternal salvation. This is an important matter: to arrange one's life and conduct such that Christ, the new or second Adam, and not the old Adam, may live and reign in us.




2. Therefore it is necessary for a
man to watch, to fast, to pray, fight,
and strive; and, as St. Paul expresses
it, to examine himself if Christ be in
him. 2 Cor. 13:5. He is to work out
his salvation with fear and trembling.
Phil. 2:12. He is to enter through
the strait gate and the narrow way
in Christ. Matt. 7:13. That is, man
must now hate and deny himself, forsake
all (Luke 14:26), and die unto
sin. Rom. 6:2. This surely is not to
be effected, as the delicate Christians
of this age imagine, by any careless
and slight application of mind, but
by an inward and profound sorrow,
contrition, and brokenness of heart,
together with groans and tears that
cannot be uttered. These inward exercises,
and acts of devotion, are most
feelingly set forth by David in his
Penitential Psalms, which abound with
expressions of this nature. Ps. 6; 32;
38; 51; 102; 130; 143. The apostle
calls it a crucifying of the flesh with
the affections and lusts thereof. Gal.
5:24. Whoever attains to this state,
in him verily Christ lives, and he reciprocally
in Christ by faith. Then
Christ conquers and reigns in man,
whose faith is become “the victory
that overcometh the world.” 1 John
5:4.


2. Therefore, it's important for a person to be alert, to fast, to pray, to struggle, and to make an effort; and, as St. Paul puts it, to examine himself to see if Christ is in him. 2 Cor. 13:5. He needs to work out his salvation with fear and trembling. Phil. 2:12. He should enter through the narrow gate and the tight path in Christ. Matt. 7:13. This means a person must hate and deny himself, give up everything (Luke 14:26), and die to sin. Rom. 6:2. This definitely can't be achieved, as the sensitive Christians of today believe, through a casual or superficial approach; it requires deep and heartfelt sorrow, repentance, and a broken heart, along with groans and tears that can't be expressed. These inner struggles and acts of devotion are vividly described by David in his Penitential Psalms, which are full of such expressions. Ps. 6; 32; 38; 51; 102; 130; 143. The apostle refers to it as crucifying the flesh along with its desires and passions. Gal. 5:24. Whoever reaches this state truly has Christ living in them, and they are connected to Christ by faith. Then Christ conquers and reigns in a person whose faith has become "the victory that conquers the world." 1 John 5:4.

[pg 186]


3. But since the world, which thou
art to strive against, is not without
thee, but within thee, it follows, that it
is also to be conquered not without,
but within thee. For what is the
world, but “the lust of the flesh, and
the lust of the eyes, and the pride of
life?” 1 John 2:16. As these are in
thee, so in thee they are to be subdued,
that thus thou mayest worthily
bear the name and character of a true
child of God. “For whatsoever is
born of God, overcometh the world”
(1 John 5:4); and if thou overcomest,
and gainest the victory over thy great
enemy the world, thou art then a
child of light (Eph. 5:8), a member
of Christ (1 Cor. 12:27; Eph. 5:30),
and the temple of the Holy Ghost. 1
Cor. 6:19. Thou art now a good tree
(Matt. 12:33), that freely and without
constraint, yea, with joy, love, and
pleasure, bringeth forth fruit to the
glory of God. Matt. 5:16.

3. But since the world you need to struggle against isn’t just outside of you, but inside you, it follows that it has to be conquered not from the outside, but from within. What is the world, after all, but “the lust of the flesh, and the lust of the eyes, and the pride of life?” (1 John 2:16). Since these things are in you, they must be subdued within you, so that you may rightly carry the name and identity of a true child of God. “For whatever is born of God overcomes the world” (1 John 5:4); and if you overcome and achieve victory over your great enemy, the world, then you are a child of light (Eph. 5:8), a member of Christ (1 Cor. 12:27; Eph. 5:30), and the temple of the Holy Spirit (1 Cor. 6:19). You are now a good tree (Matt. 12:33) that freely and joyfully produces fruit to the glory of God (Matt. 5:16).



4. But if thou livest in Adam, and
Adam reigns in thee, then thou art
not a child of God, nor born again of
him. For since thou art overcome by
the world, and since the prince thereof
rules in thee by pride, ambition,
and self-love, thou art on this very account
to be numbered amongst the
children of the devil. John 8:44. “For
as many as are led by the Spirit of
God, they are the sons of God.” Rom.
8:14. And, on the contrary, as many
as are led by Satan, they likewise are
his children; yea, they are the very
members of Satan, sons of darkness,
a habitation of unclean spirits, an accursed
Babylon, full of impure and of
abominable beasts; as it is represented
by the ancient prophets (Isa. 13:21;
Rev. 18:2); but particularly by the
prophet Ezekiel. He being brought
in spirit into the temple at Jerusalem,
beheld two remarkable things: one
whereof was, “every form of creeping
things, and abominable beasts, and
all the idols of the house of Israel, portrayed
upon the wall round about;”
and secondly (which was still more detestable),
“seventy men of the ancients
of the house of Israel, worshipping
these beasts and images, and offering
them incense.” Ezek. 8:10, 11.

4. But if you live in Adam, and Adam rules over you, then you are not a child of God, nor are you born again by Him. Since you are overwhelmed by the world, and since its prince controls you through pride, ambition, and self-love, you should be counted among the children of the devil. John 8:44. "Anyone who is guided by the Spirit of God is a child of God." Rom. 8:14. Conversely, those who are led by Satan are also his children; indeed, they are members of Satan, children of darkness, a dwelling of unclean spirits, an accursed Babylon, filled with impure and loathsome creatures; as depicted by the ancient prophets (Isa. 13:21; Rev. 18:2); particularly by the prophet Ezekiel. He was brought in spirit to the temple in Jerusalem and saw two notable things: first, “every kind of creeping creature, and disgusting animals, and all the idols of the house of Israel, depicted on the wall all around;” and secondly (even more detestable), "Seventy men from the elders of the house of Israel, worshiping these animals and idols, and offering them incense." Ezek. 8:10, 11.




5. Behold, O man, a lively representation
here given of thy depraved,
brutish, and beastly heart! If thou
wilt but enter into this temple of thy
heart, thou shalt surely find therein
vast numbers of foul, detestable creatures,
images, and idols, fashioned and
represented by all manner of corrupt
and impure thoughts in the carnal
mind, imagination, and memory. Moreover
(and this is the greatest evil of
all), though these idols and horrid
abominations should be utterly banished
from the heart, and this detestable
evil, by which man is made the
habitation of unclean and pestilential
reptiles, should, by all means, be destroyed
by repentance, by mortification
of the flesh, and by penitential
tears and humiliation; yet, instead of
doing that, thou lovest these serpents,
adorest these vile monsters, and servest
and caressest them. Alas! thou
but little regardest that Christ is cast
out of thy soul by these abominations,
and is utterly banished from thy
heart; and that by this means thou
deprivest thyself of the supreme and
eternal Good, losing the Holy Spirit
with all his excellent gifts and graces.
O miserable man! thou exceedingly
grievest when any outward trouble
befalls thee, or when thou losest anything
in the world that is dear to
thee; why then is it, that thou art not
at all concerned at the loss even of
Christ himself, and at the deplorable
state of thy soul and body, which are
[pg 187]
both become a habitation of malignant
spirits!

  
5. Look, O man, here’s a vivid picture of your corrupted, savage, and beastly heart! If you take a moment to explore this temple of your heart, you’ll surely find countless foul, detestable creatures, images, and idols created from all sorts of corrupt and impure thoughts in the desires, imagination, and memory. Moreover (and this is the worst part of all), even if these idols and horrid abominations were completely removed from your heart, and this detestable evil that turns you into a home for unclean and harmful creatures was destroyed through repentance, self-discipline, and penitent tears and humility; still, instead of doing that, you love these serpents, worship these vile monsters, and indulge and pamper them. Alas! You hardly realize that Christ is pushed out of your soul by these abominations and is completely banished from your heart; by doing so, you deprive yourself of the supreme and eternal Good, losing the Holy Spirit along with all His wonderful gifts and graces. O miserable man! You are deeply troubled when any outward hardship comes your way or when you lose something dear to you in this world; so why is it that you aren't even slightly concerned about losing Christ Himself and the terrible condition of your soul and body, which have both become homes for malignant spirits!  
[pg 187]



6. If these things be seriously pondered
and laid to heart, we shall soon
understand what Adam and Christ
are; and how they live and act in
men. To this head we may also refer
the following observations. First, In
Adam we are all naturally equal, nor
is one better than another; since we
are all, both as to body and soul,
equally polluted and corrupted, so that
it is affirmed by St. Paul, not only of
Jews and Gentiles, but even of all
men in general, that “there is no difference.”
Rom. 3:22. Hence it is also
true, that in the sight of God, no man
is better than the most profligate criminal.
For though that perverse temper
which is natural to all, does not
equally in all break out into works,
yet God judges all men by the inward
state of the heart, that poisoned fountain
of all sin. Nor is there any sin so
heinous, which man by nature would
not freely commit, were he not strongly
restrained by divine grace. For by
the bent of our nature we are but too
much inclined to pollute ourselves with
all manner of wickedness (Jer. 13:23);
and if the inclination be not always
attended with the external effect
itself, it is wholly to be attributed to
the grace of God, and not to any
strength or prudence of our own. Gen.
20:6. This consideration should excite
us to the practice of true humility,
and to an unfeigned fear of God; and
at the same time restrain us from
rashly despising our fellow-creatures,
lest, by reflecting on others, we ourselves
split upon the dangerous rock
of carnal presumption. Secondly, it
is proper to observe, that as in Adam
we are all equally bad with regard to
the corruption of nature; so by Christ
we are all made equally just and holy;
no man receiving for himself any prerogative
of a peculiar righteousness in
the sight of God. For since Christ is
our perfection, our “wisdom, righteousness,
sanctification, and redemption”
(1 Cor. 1:30; 6:11), we, who
in Adam are alike, are also alike in
Christ. For as in Adam by nature
we are all one man and one body, infected
with the foul contagion of disobedience
and sin, so all true Christians
are as one man in Christ, and make
up one body, completely purified and
sanctified by faith, and the blood of
Christ.

6. If we seriously reflect on these things and take them to heart, we'll quickly grasp the meaning of Adam and Christ and how they influence our lives. To this point, we can also highlight the following observations. First, in Adam we are all naturally equal; no one is better than anyone else. We are all equally tainted and corrupted in both body and soul, which St. Paul asserts is true not just for Jews and Gentiles, but for all people in general, stating that “there is no difference.” Rom. 3:22. Therefore, in the eyes of God, no one is better than the worst criminal. Even though the flawed nature we all share doesn't manifest in everyone's actions the same way, God evaluates everyone based on the inner state of their heart, the toxic source of all sin. There’s no sin so terrible that we wouldn’t commit it if we weren’t strongly held back by divine grace. By our nature, we are too inclined to corrupt ourselves with all kinds of wickedness (Jer. 13:23); and if that inclination doesn’t always lead to outward behavior, it’s solely due to God’s grace, not our own strength or wisdom. Gen. 20:6. This awareness should motivate us to practice genuine humility and to have a sincere fear of God, while also keeping us from recklessly judging others, so we don’t fall into the trap of self-righteousness by comparing ourselves to others. Secondly, it’s important to note that just as we are all equally corrupt in Adam, we are also made equally justified and holy through Christ; no one has a special claim to righteousness before God. Since Christ is our perfection, our “wisdom, righteousness, sanctification, and redemption” (1 Cor. 1:30; 6:11), we, who are all the same in Adam, are also the same in Christ. Just as in Adam we are all one man and one body, affected by the harmful spread of disobedience and sin, so all genuine Christians are one in Christ, forming one body, completely cleansed and sanctified through faith and the blood of Christ.




7. This truth is a remedy against
spiritual pride, namely, that none
should account himself better before
God than others, though perhaps
adorned with greater gifts, and endowments.
For even these are no less bestowed
on him of pure grace, than are
righteousness and salvation themselves.
Upon this principle of pure
grace, be careful to keep thy mind
constantly fixed. If thou dost so,
then this grace shall protect thee
against the dangerous snares of pride
and arrogance; and as, on the one
hand, it will convince thee of thy own
misery and poverty in spirit, so, on
the other, it will give thee a most
lively insight into Christ, and into the
exceeding riches of grace, offered
through him to all mankind.

  
7. This truth is a remedy against  
spiritual arrogance, which means that no one should think of themselves as better before God than others, even if they might have greater gifts and talents. These too are given to them purely by grace, just like righteousness and salvation. Keep your mind constantly focused on this principle of pure grace. If you do, this grace will protect you from the dangerous traps of pride and arrogance; it will not only remind you of your own misery and spiritual poverty but also provide you with a vivid understanding of Christ and the incredible riches of grace that He offers to all humanity.



[pg 188]





 Chapter 8.


 Demonstrating How Generously God Invites Us to Repentance, and How Essential It Is That We Do Not Delay.



In the same way, I tell you, there is joy in the presence of God's angels over one sinner who repents.Understood, please provide the text for modernization.Luke3:10 PM.




God, who is of infinite mercy, in
order that he might the better
soften our hard and stony hearts, and
turn them from the world, ourselves,
and the devil, unto himself (Acts
26:18), has, in his Word, variously
represented and set before our eyes
man's conversion and repentance.

  
God, who is infinitely merciful, wants to better soften our hard and stony hearts and turn them away from the world, ourselves, and the devil, towards himself (Acts 26:18). In His Word, He has presented different views and images of human conversion and repentance for us to see.




2. Among other ways of impressing
it on our minds, the two parables of
the Lost Sheep and of the Prodigal Son
(Luke, chap. 15), are exceedingly affecting,
and are so abundant in divine
consolation, that it is scarcely possible
seriously to think upon them without
tears. Therein our Saviour describes
three different hearts. Of these the
first is, the impenitent heart of a sinner;
the second, the contrite heart of
a penitent; the third, the heart of
God, full of mercy and paternal affection.


2. Among other ways of making it clear to us, the two parables of the Lost Sheep and the Wayward Son (Luke, chap. 15) are deeply moving and overflowing with divine comfort, making it almost impossible to reflect on them without tears. In these stories, our Savior illustrates three different types of hearts. The first is the unrepentant heart of a sinner; the second is the remorseful heart of someone who has repented; the third is the heart of God, filled with mercy and fatherly love.



3. The first he describes under the
similitude of a degenerate son, wastefully
spending his substance and inheritance,
and at last reduced to such
necessity, as to wish to fill his belly
with the husks which the swine did
eat. By this figure all mankind in
their natural state are shadowed forth;
who, as so many degenerate sons,
have squandered away the heavenly
inheritance by continual riot and
wickedness. That is, they have lost
their original righteousness, holiness,
innocency, and the beautiful image of
God, in which they were at first created
(Eph. 4:24), and are now by
their own fault become the bond-slaves
of sin, of the devil, and of death. And
to complete their ruin, finding no relief,
rest, or comfort, in any human performances
and laws (which answer
to the husks in the parable) they
must of necessity perish with endless
famine and misery, unless they speedily
have recourse unto the grace of
their Heavenly Father.

3. The first he describes as a wayward son, who foolishly wastes his resources and inheritance, eventually finding himself in such desperation that he wishes to fill his stomach with the pods the pigs eat. This image reflects all of humanity in its natural state; like many wayward sons, they have squandered their heavenly inheritance through constant indulgence and wrongdoing. In other words, they have lost their original righteousness, holiness, innocence, and the beautiful image of God in which they were initially created (Eph. 4:24), and are now, due to their own actions, enslaved by sin, the devil, and death. To make matters worse, as they find no relief, rest, or comfort in any human efforts and laws (which are like the pods in the parable), they will inevitably perish from endless hunger and suffering unless they quickly turn to the grace of their Heavenly Father.



4. The second heart, which is that
of a repenting sinner, is set forth in
these words: “How many hired servants
of my Father have bread enough,
and to spare, and I perish with hunger!
I will arise, and go to my Father,
and will say unto him, Father, I have
sinned against heaven, and before
thee; and am no more worthy to be
called thy son.” In this account we
have a very moving description of
true repentance. By the Prodigal's
coming to himself, is signified sorrow
for sin; that is, when a man, on
the one hand, reflects upon his own
misery, and considers how, from being
a child of God, he is become, as it were,
a brute beast (2 Pet. 2:12), an unclean
swine, a man void of reason, earthly
and sensual; and, on the other, mindful
of his divine origin, turns his
thoughts entirely upon his Father,
repents, acknowledges his offences,
and says, “Father, I have sinned
against heaven, and before thee;” and
have offended both God and man.
[pg 189]
This he immediately confirms by a
sincere contempt of himself, expressed
in these words: “and am no more
worthy to be called thy son.” Moreover,
faith, which is the other part of
repentance, is exhibited to us in his
actual arising and returning to his
father's house. He assumed confidence
to repair to his home, and firmly
persuaded himself that his father
would receive him, if not as a son, at
least as one of his hired servants.
“For,” says he, “I am no more worthy
to be called thy son; make me as one
of thy hired servants.” This plainly
shows the sure hope he entertained,
that his father would yield to his entreaties,
and receive him into his favor.

4. The second heart, which belongs to a repentant sinner, is expressed in these words: "How many of my Father's hired workers have enough food and even leftovers, while I’m here starving! I will get up and go to my Father, and I will say to him, 'Father, I have sinned against heaven and against you; I am no longer worthy to be called your son.'" This story gives us a powerful depiction of true repentance. The Prodigal coming to himself symbolizes sorrow for sin; it’s when a person reflects on their own misery and realizes how, instead of being a child of God, they have become like a mindless animal (2 Pet. 2:12), an unclean pig, a person devoid of reason, worldly and sensual; while also recognizing his divine heritage, he focuses completely on his Father, repents, acknowledges his wrongdoings, and says, "Father, I have sinned against heaven and against you;" thereby offending both God and man. 
[pg 189]
He immediately proves this with genuine self-contempt, expressed in these words: "and I am no longer worthy to be called your son." Furthermore, belief, which is the other part of repentance, is shown in his actual growing and returning to his father's house. He felt confident enough to head home, firmly believing that his father would accept him, if not as a son, at least as one of his hired servants. "For," he says, "I’m not deserving to be called your son anymore; treat me like one of your hired workers." This clearly shows the strong hope he had that his father would listen to his pleas and welcome him back into his favor.




5. And now I come, thirdly, to draw
the character of the paternal heart of
God, set forth in the parable.

  
5. And now I come, thirdly, to describe the nature of God as a father, illustrated in the parable.



I. When the son was yet a great way
off, his father saw him. Behold the prevenient
mercy of our Heavenly Father,
who graciously looks for his prodigal
children. Ps. 79:8; Isa. 30:18, 19; Ps.
32:8.

I. When the son was still far away, his father saw him. Look at the amazing mercy of our Heavenly Father, who lovingly awaits his wayward children. Ps. 79:8; Isa. 30:18, 19; Ps. 32:8.



II. And was moved with compassion.
Hereby is represented his mercy waiting
to be gracious to us.

II. And felt compassion.  
This shows his mercy waiting to be kind to us.



III. And ran and fell on his neck.
Here is mercy receiving into favor.

III. And ran and fell into his arms. Here is mercy accepting with open arms.



IV. And kissed him. This exhibits
mercy ready to administer consolation
to the returning sinner. Micah 7:19;
Isa. 66:13.

IV. And kissed him. This shows
mercy willing to offer comfort
to the repentant sinner. Micah 7:19;
Isa. 66:13.



V. Bring forth, says he, the best robe,
and put it on him (Isa. 61:10). This
has relation to Christ, and points out
his righteousness, and justifying grace.
Rom. 8:33.

V. He says to bring the best robe and put it on him. (Isa. 61:10). This relates to Christ and highlights his righteousness and justifying grace. Rom. 8:33.



VI. And put a ring on his hand.
Hereby is signified the Holy Spirit,
the pledge of sonship (Gal. 4:6; Eph.
1:5), the seal of intimate favor and
union; and it also represents to us the
espousing mercy of the Lord.

VI. And put a ring on his finger.  
This signifies the Holy Spirit, the promise of being a child of God (Gal. 4:6; Eph. 1:5), the seal of close relationship and unity; it also symbolizes the loving mercy of the Lord.



VII. And shoes on his feet. This denotes
a new and holy walk in Christ,
resulting from the Divine power, and
the grace of the Holy Spirit; which
are the peculiar effects of preserving
mercy. 1 Peter 1:5; Ps. 84:11.

VII. And shoes on his feet. This signifies a new and sacred path in Christ, brought about by divine power and the grace of the Holy Spirit, which are unique outcomes of protecting mercy. 1 Peter 1:5; Ps. 84:11.



VIII. Bring hither the fatted calf. By
this feast is represented the joy of angels,
or rejoicing and crowning mercy,
described by the holy Psalmist, and
the prophet Isaiah. Ps. 63:5; 103:5;
Isa. 65:13.

VIII. Bring the best calf here. This feast symbolizes the joy of angels, or the celebration and celebration of mercy, as described by the holy Psalmist and the prophet Isaiah. Ps. 63:5; 103:5; Isa. 65:13.



6. What strong and endearing arguments
are here offered by the goodness
of God inviting us to sincere repentance!
Let us, then, seriously consider
some of the main inducements to true
repentance, of which seven shall be
proposed at present.

6. What compelling and heartfelt reasons are presented here by the goodness of God encouraging us to genuinely repent! Let us, then, thoughtfully reflect on some of the key reasons for true repentance, of which seven will be discussed now.





I. The boundless mercy of God.

I. The infinite mercy of God.



II. The kindness of Christ, and his
inestimable merit.

II. The kindness of Christ and his invaluable worth.



III. The awful threatenings and
punishments that are laid before us.

III. The terrible threats and punishments that are presented to us.



IV. Death.

IV. Death.



V. The last judgment.

V. The final judgment.



VI. Hell. And

VI. Hell. And



VII. Everlasting joy.

VII. Lasting happiness.



I. THE MERCY OF GOD.

I. GOD'S MERCY.




7. “If thou shalt seek the Lord thy
God, thou shalt find him, if thou seek
him with all thy heart, and with all
thy soul. When thou art in tribulation,
and all these things are come
upon thee, even in the latter days, if
thou turn to the Lord thy God, and
shalt be obedient unto his voice; (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.” Deut. 4:29-31. What tender
affection, as of the heart of a father,
have we here presented to us! And
how just and reasonable is it, that it
should move us to repentance! For
how numerous and great soever our
[pg 190]
sins may be, the mercy of God is still
greater, according to the words of the
Psalmist: “With the Lord there is
mercy; and with him is plenteous redemption.
And he shall redeem Israel
from all his iniquities.” Ps. 130:7,
8. And again: “According unto the
multitude of thy tender mercies, blot
out my transgressions.” Ps. 51:1. Nor
are our sins so filthy and abominable,
but God can make them white as
snow. “Though your sins,” says the
prophet, “be as scarlet, they shall be
as white as snow.” Isa. 1:18. And
the Psalmist says: “Purge me with
hyssop, and I shall be clean; wash me,
and I shall be whiter than snow.” Ps.
51:7. Neither are they so various
and manifold, but that they are surpassed
by the riches of divine grace,
according to the apostle: “In Christ
we have redemption through his blood,
the forgiveness of sins, according to
the riches of his grace.” Eph. 1:7.
And what we read in Exodus teaches
the same: “The Lord, the Lord God,
merciful and gracious, long-suffering,
and abundant in goodness and truth;
forgiving iniquity, and transgression,
and sin.” Exod. 34:6, 7. Nor are they
so strong and powerful, but God can
destroy them, and throw them into
the depth of the sea, as he did unto
Pharaoh and all his host. “He will
subdue our iniquities; and thou wilt
cast all their sins into the depths of
the sea.” Micah 7:19. Nor, finally,
are they so mortal and pestilential,
but God can heal them, as the prophet
assures us: “The wicked shall not fall
by his wickedness in the day that he
turneth from it.” Ezek. 33:12.

  
7. “If you look for the Lord your God, you will find him if you search for him with all your heart and soul. When you're in trouble and all these things happen to you, even in the last days, if you turn to the Lord your God and listen to his voice; (because the Lord your God is a merciful God); he will not leave you, destroy you, or forget the promise he made to your ancestors.” Deut. 4:29-31. What tender affection, as if from the heart of a father, is presented to us here! And how fitting and reasonable it is that it should lead us to repentance! For no matter how numerous and serious our [pg 190] sins may be, the mercy of God is still greater, according to the words of the Psalmist: "With the Lord, there is mercy, and with Him, there is plenty of redemption. He will redeem Israel from all his sins." Ps. 130:7, 8. And again: "According to your countless acts of kindness, erase my wrongdoings." Ps. 51:1. Our sins are not so filthy and disgusting that God cannot make them white as snow. "Even though your sins," says the prophet, "are red like scarlet, they will be as white as snow." Isa. 1:18. And the Psalmist says: “Cleanse me with hyssop, and I will be pure; wash me, and I will be whiter than snow.” Ps. 51:7. Nor are our sins so diverse and numerous that they cannot be outnumbered by the richness of divine grace, as the apostle says: "In Christ, we have redemption through his blood, the forgiveness of sins, according to the abundance of his grace." Eph. 1:7. And what we read in Exodus supports this: "The Lord, the Lord God, is merciful and gracious, patient, and full of goodness and truth; He forgives wrongdoing, rebellion, and sin." Exod. 34:6, 7. They are not so strong and powerful that God cannot destroy them and cast them into the depths of the sea, as he did to Pharaoh and his army. “He will take away our wrongdoing; and you will throw all their sins into the depths of the sea.” Micah 7:19. Lastly, they are not so fatal and toxic that God cannot heal them, as the prophet assures us: "The wicked won't be punished for their wrongdoing on the day they turn away from it." Ezek. 33:12.



II. THE KINDNESS OF CHRIST.

II. THE KINDNESS OF CHRIST.




8. How kindly and affectionately
Christ Jesus receives sinners, he himself
abundantly declares in the Gospel:
“They that be whole,” says he, “need
not a physician, but they that are sick.
I am not come to call the righteous,
but sinners to repentance.” Matt.
9:12, 13. “The Son of man is come to
seek and to save that which was lost.”
Luke 19:10. Of this gracious bounty
of Christ towards returning sinners,
the prophets have left us many predictions.
“Woe be to the shepherds
of Israel,” saith Ezekiel, “who have
not sought that which was lost: but
with force and with cruelty have ye
ruled them. And they were scattered,
because there is no shepherd. Behold,
I, even I, will both search my sheep,
and seek them out. As a shepherd
seeketh out his flock, in the day that
he is among his sheep that are scattered;
so will I seek that which was
lost, and bring again that which was
driven away, and will bind up that
which was broken, and will strengthen
that which was sick.” Ezek. 34:2, 4, 12,
16. And the prophet Isaiah says, “He
shall feed his flock like a shepherd: he
shall gather the lambs with his arm,
and carry them in his bosom.” Isai.
40:11. Nor should only the gracious
nature of Christ move thee to repentance;
but more especially his extreme
sorrow, and most innocent blood shed
on thine account. For consider within
thyself:

  
8. How kindly and affectionately Christ Jesus welcomes sinners is clearly shown in the Gospel: "Healthy people," he says, "I don't need a doctor, only those who are sick. I didn't come to call the righteous, but sinners to repent." Matt. 9:12, 13. "The Son of Man has come to find and save what was lost." Luke 19:10. The prophets have given us many predictions about this generous kindness of Christ toward returning sinners. “Shame on the shepherds of Israel,” says Ezekiel, "who haven't tried to find what was lost, but have governed them with power and harshness. They were scattered because there was no shepherd. Look, I, and only I, will search for my sheep and look for them. Just like a shepherd searches for his flock on the day he is with his scattered sheep; so will I seek what was lost, bring back what was taken away, mend what was broken, and strengthen what is weak." Ezek. 34:2, 4, 12, 16. And the prophet Isaiah says, "He will care for his people like a shepherd; he will gather the young ones in his arms and hold them close to his heart." Isai. 40:11. You should be moved to repent not only by the kind nature of Christ, but especially by his deep sadness and the innocent blood he shed for you. So consider within yourself:



(1.) That he laid down his life, not
for heaven or earth, but for thy soul.
And wilt thou, by sin and impenitence,
wantonly cast away so great and valuable
a treasure?

(1.) He gave up his life, not for heaven or earth, but for your soul. And will you, through sin and refusal to repent, carelessly throw away such a great and precious treasure?



(2.) Remember, that thou couldest
not have been redeemed by any other
or less price than the precious blood
of Christ (1 Pet. 1:19). Why shouldest
thou deprive thyself of a ransom
so inestimable as the Redeemer has
paid for thee?

(2.) Remember, that you could not have been redeemed by any other or lesser price than the precious blood of Christ (1 Pet. 1:19). Why would you deny yourself a ransom so priceless as what the Redeemer has paid for you?



(3.) Call to mind, that Christ has
[pg 191]
redeemed thee from the world, from
sin and the devil. And dost thou desire
to continue longer in the service
of so hard and cruel a master?

(3.) Remember that Christ has 
[pg 191] 
freed you from the world, sin, and the devil. Do you really want to stay in the service of such a harsh and cruel master?



(4.) Be assured, that without unfeigned
repentance, the merit of Christ
will avail thee nothing; yea, that thou
tramplest under foot his blood, and
dost “despite unto the Spirit of grace.”
Heb. 10:29.

(4.) Be assured, that without genuine repentance, the sacrifice of Christ will benefit you in no way; in fact, you are trampling on his blood, and you are “disrespecting the Spirit of grace.” Heb. 10:29.



(5.) Lastly, consider how sharp and
cruel were the sufferings which thy
Saviour underwent on thy account!
How he wept and sorrowed, trembled
and feared! Heb. 5:7. How grievously
he was wounded for thy transgressions
(Isa. 53:5), and, at last, as
a worm (Ps. 22:6), and cursed (Gal.
3:13), hung upon a tree! How loudly
this mournful scene calls on thee to
repent!

(5.) Lastly, think about how painful and harsh the sufferings your Savior experienced for you were! How he cried and felt deep sorrow, trembled and was afraid! Heb. 5:7. How badly he was wounded for your sins (Isa. 53:5), and ultimately, like a worm (Ps. 22:6), and cursed (Gal. 3:13), he hung on a cross! How strongly this heartbreaking scene urges you to repent!



III. THREATS OF TEMPORAL PUNISHMENT.

III. THREATS OF TIME-BASED PUNISHMENT.




9. “God judgeth the righteous,”
saith the Psalmist, “and God is angry
with the wicked every day. If he
turn not, he will whet his sword: he
hath bent his bow, and made it ready:
he hath also prepared for him the instruments
of death: he ordaineth his
arrows against the persecutors.” Ps.
7:11-13.


9. “God judges the just,”
says the Psalmist, “God is angry with the wicked every day. If they don't turn away, He will sharpen His sword; He has bent His bow and made it ready; He has also prepared the weapons of death; He aims His arrows at the persecutors.” Ps.
7:11-13.



10. This wrath and revenge, no man
will ever be able to escape, as the
prophet Amos affirms: “He that escapeth
of them shall not be delivered.
Though they climb up to heaven,
thence I will bring them down: and
though they be hid from my sight in
the bottom of the sea, thence will I
command the serpent, and he shall bite
them. Behold, the eyes of the Lord
God are upon the sinful kingdom, and
I will destroy it from off the face of
the earth.” Amos 9:1-3, 8. “Their
blood shall be poured out as dust,” saith
Zephaniah, 1:17, 18, “and their flesh as
the dung. Neither their silver, nor
their gold, shall be able to deliver them
in the day of the Lord's wrath; but the
whole land shall be devoured by the
fire of his jealousy.” Such terrible
threatenings as these should lead us
to unfeigned repentance; this being
the only means by which to prevent
impending desolation, and the total
destruction of nations and cities; as
evidently appears from the example
of Nineveh. Jonah 3:5, 10. “At
what instant I shall speak concerning
a nation, and concerning a kingdom,
to pluck up, and to pull down, and to
destroy it; if that nation against
whom I have pronounced, turn from
their evil, I will repent of the evil
that I thought to do unto them.”
Jer. 18:7, 8.

10. This wrath and revenge, no one will ever escape, as the prophet Amos states: “Those who escape will not be saved. Even if they ascend to heaven, I will bring them down; and if they hide from my view at the bottom of the sea, I will command the serpent, and it will bite them. Look, the eyes of the Lord God are on the sinful kingdom, and I will erase it from the face of the earth.” Amos 9:1-3, 8. “Their blood will be spilled like dust,” says Zephaniah, 1:17, 18, “and their bodies will be like waste. Neither their silver nor their gold will save them on the day of the Lord's wrath; the entire land will be consumed by the fire of His jealousy.” Such serious warnings should lead us to genuine repentance; this is the only way to prevent impending destruction and the total ruin of nations and cities, as clearly seen in the example of Nineveh. Jonah 3:5, 10. "When I talk about a nation or a kingdom to tear it down, pull it apart, and destroy it, if that nation I’ve spoken about changes its ways, I will reconsider the disaster I planned to bring upon them." Jer. 18:7, 8.



IV. DEATH.

IV. DEATH.




11. God has concealed the time of
our death from us, that thereby we
may be kept in the daily and uninterrupted
practice of true repentance, as
not knowing which hour may be our
last. “The whole life of a man is
given him for repentance,” saith St.
Bernard. And this repentance is a
Christian's daily cross and tribulation.
Thus it is said in the Psalms:
“I am ready to halt, and my sorrow
is continually before me.” Ps. 38:17;
73:14. God has promised grace to
the penitent, but he has not promised
to sinners another day in which to
repent. “It is appointed unto men
once to die; but after this the judgment.”
Heb. 9:27. Such as God shall
find thee, as such will he judge thee:
wherefore, live in such a manner as
thou wouldest wish to have done,
when thou art dying. Consider seriously
in thy mind, where they now
are, who but a few years ago wasted
[pg 192]
their lives with lust and vanity, and
freely enjoyed the “good things” of
this world? Luke 16:25. They are
all gone to their own place, where
they wait for the day of judgment.
Wherefore, “come out of her, my
people, that ye be not partakers of
her sins, and that ye receive not of
her plagues.” Rev. 18:4.

  
11. God has hidden the time of our death from us so that we can practice true repentance every day, not knowing which hour might be our last. "A person's entire life is offered to them for repentance," says St. Bernard. This repentance is a Christian's daily struggle and burden. As it says in the Psalms: "I’m ready to stop, and my sadness is always in front of me." Ps. 38:17; 73:14. God has promised grace to those who repent, but He has not promised sinners another day to repent. "Everyone is destined to die once, and then comes the judgment." Heb. 9:27. How God finds you is how He will judge you; therefore, live in a way you would be proud of when you are dying. Seriously consider in your mind where those are now who just a few years ago wasted their lives on lust and vanity, freely enjoying the "great things" of this world. Luke 16:25. They have all gone to their own place, where they await the day of judgment. Therefore, "Come out of her, my people, so that you don't share in her sins and don't receive any of her plagues." Rev. 18:4.



V. THE LAST JUDGMENT.

V. THE FINAL JUDGMENT.




12. For after death, there is neither
place nor time for repentance. It is
in this world that eternal life is either
lost or obtained. Those that repent
betimes, shall not be condemned in
judgment; but the impenitent will
hear the awful sentence: “Depart
from me, ye cursed, into everlasting
fire.” Matt. 25:41. “Behold, therefore,
now is the accepted time; behold,
now is the day of salvation!”
(2 Cor. 6:2), which will be followed
by the day of judgment in the other
world. “To-day, therefore, if ye will
hear his voice, harden not your hearts,
as in the provocation; lest I swear in
my wrath, that ye shall not enter into
my rest.” Ps. 95:7, 8, 11; Heb. 3:7,
8, 11. “For we must all appear before
the judgment-seat of Christ, that
every one may receive the things done
in his body, whether it be good or
bad.” 2 Cor. 5:10. Those, therefore,
who here repent, “shall have their
sins covered” (Ps. 32:1), and “they
shall no more be mentioned unto
them,” as the prophet declares. Ezek.
33:16. Lay hold, therefore, on the
offer of mercy betimes, know and confess
thy sins, O man, that they may
be remitted and forgotten.

  
12. Because after death, there's no chance for repentance. It's in this life that eternal life can either be lost or gained. Those who repent in time won't be condemned during judgment; but those who refuse to repent will hear the terrifying sentence: "Get away from me, you cursed ones, into eternal fire." Matt. 25:41. "Hey, now is the right time; hey, now is the day of salvation!" (2 Cor. 6:2), which will lead to the day of judgment in the next life. "Today, if you hear his voice, don’t harden your hearts like you did during the rebellion; otherwise, I will swear in my anger that you won't enter my rest." Ps. 95:7, 8, 11; Heb. 3:7, 8, 11. “For we all have to appear before the judgment seat of Christ, so that everyone will receive what they have done in their body, whether good or bad.” 2 Cor. 5:10. Therefore, those who repent here “will have their sins covered” (Ps. 32:1), and "they will no longer be held against them," as the prophet says. Ezek. 33:16. So seize the chance for mercy in time, acknowledge and confess your sins, O man, so that they may be forgiven and forgotten.



VI. ETERNAL PAINS OF HELL.

VI. ETERNAL SUFFERING OF HELL.




13. With this present life, the season
of the mercy of God closes. It
will then be said: “Son, remember
that thou in thy lifetime receivedst
thy good things.” Luke 16:25. Thy
life is now over. Thou art now dead!
Dead to God forever, to whom thou
didst refuse to live in time! There is
no redemption from hell. Ps. 49:14-20.
How can the damned enjoy the
goodness of God, to which they were
dead whilst they were alive, and to
which they will now continue dead to
all eternity! Remember, therefore,
that now is the only time for mercy,
and the hour of visitation to repent;
whereas, there the damned so die, as,
notwithstanding, always to live; and
so live, as yet to die eternally. All
the senses will there suffer torment.
The sight shall be punished with eternal
darkness; the ears shall be filled
with weeping and gnashing of teeth;
the smell with stench of fire and
brimstone; the taste with the bitterness
of eternal death; and the feeling
with a sense of endless tortures and
miseries.


13. With this life, the period of God's mercy comes to an end. Then it will be said: “Son, remember that in your life you had your good things.” Luke 16:25. Your life is now over. You are now dead! Dead to God forever, to whom you refused to live while you had the chance! There is no escape from hell. Ps. 49:14-20. How can the damned experience God's goodness, to which they were dead while alive, and to which they will remain dead for all eternity? Remember, therefore, that now is the only time for mercy and the moment to repent; whereas, there the damned die in such a way that they always live, yet live in a state of eternal death. All the senses will suffer torment there. Sight will be punished with eternal darkness; the ears will be filled with weeping and gnashing of teeth; the smell with the stench of fire and brimstone; the taste with the bitterness of eternal death; and the feeling with a sense of never-ending tortures and misery.



VII. THE JOY OF ETERNAL LIFE.

VII. THE JOY OF ETERNAL LIFE.




14. Is it not a very high degree of
folly, to prefer a short perishing pleasure
to an eternal joy; and a worthless
trifle, to the glorious presence of God?
Now none shall enter into this, but he
who has thoroughly washed himself,
and “made white his robes in the
blood of the Lamb.” Rev. 3:14. “For
without are dogs, and sorcerers, and
whoremongers, and murderers, and
idolaters, and whosoever loveth and
maketh a lie.” Rev. 22:15. None of
those, who, having been here invited
to the feast of Christ, yet refused to
come, “shall taste of his supper.”
Luke 14:24. The highest joy of eternal
life, will consist in “seeing God as
he is.” 1 John 3:2. To see God, is all
in all, and an eternal reward. “Ye
shall see me,” says our Lord, “and
[pg 193]
your heart shall rejoice; and your joy
no man taketh from you.” John 16:19,
22. This sight of the face of God
is the joy of the angels; it is their
life, and the invisible food by which
they are sustained. Now as this
vision of God creates the most exalted
joy, so to be banished from it, is to
suffer the greatest, the most terrible,
and the most severe torment, and eternal
misery.

  
14. Is it not incredibly foolish to choose a brief, fleeting pleasure over everlasting joy, and a trivial thing over the glorious presence of God? Only those who have completely cleansed themselves and “made their robes white in the blood of the Lamb.” Rev. 3:14. “Outside are the dogs, sorcerers, sexually immoral, murderers, idolaters, and everyone who loves and practices lies.” Rev. 22:15. None of those who have been invited to Christ's feast but chose not to come “will taste his dinner.” Luke 14:24. The greatest joy of eternal life will be “seeing God as He is.” 1 John 3:2. Experiencing God is everything, and it's an eternal reward. "You'll see me," says our Lord, "and [pg 193] your heart will be filled with joy, and no one will be able to take your joy away from you." John 16:19, 22. This vision of God's face is the joy of the angels; it is their life and the unseen nourishment that sustains them. Just as this vision of God creates the highest joy, being shut off from it causes the greatest, most terrible, and most severe torment, along with eternal misery.








 Chapter 9.


 Demonstrating What Repentance Means, How a Sinner Truly Repents, and How God's Goodness Guides Us to Repentance.



So now, says the Lord, return to me with all your heart, with fasting, with weeping, and with mourning. Tear your hearts, not your clothes, and return to the Lord your God, for he is gracious and merciful, slow to anger, and full of kindness, and he will relent from bringing disaster..—Joel2:12, 13.




The Lord, whose mercy is infinite,
by no means seeks our destruction,
but rather our life and happiness. He
best knows the wretched and deplorable
condition into which we are fallen
by sin; and he is also desirous to reclaim
us from that dangerous state,
and to preserve us from everlasting
ruin. It is for this reason, that he so
earnestly invites the soul to repentance,
and engages us to the same by
many strong and powerful motives.


The Lord, whose mercy knows no limits, doesn’t seek to destroy us but wants us to live happy lives. He understands the terrible condition we’ve fallen into because of sin, and he wants to pull us away from that dangerous place and save us from eternal destruction. That's why he passionately calls us to repent and encourages us with many strong reasons to do so.




2. Sometimes God is pleased to stir
us up by terrible threatenings. “Behold,”
says he, “I will bring evil upon
this people; because they have not
hearkened unto my words, nor to my
law, but rejected it.” Jer. 6:19.
Again, “And now, because ye have
done all these works, saith the Lord,
and I spake unto you, rising up early
and speaking, but ye heard not; therefore,
will I cast you out of my sight.”
Jer. 7:13, 15. This dreadful proclamation
of both temporal and eternal
calamities, should strike fear and terror
into us: for the threatening of God
is not an empty voice, nor a sound
that vanishes into nothing, but it is accompanied
with many terrible effects,
and consuming wrath, as will in its
time more fully appear, and which we
even feel already by sad experience;
since miseries and calamities, like a
flood, seem to carry all before them.
Nay, they will undoubtedly multiply
upon us, and exert themselves with
the utmost fury and fierceness, except
we betimes prevent them by a sincere
repentance. Thus the wrath of God
shall be poured forth in wars, famines,
pestilence, fire, and inundations, till
he has at length destroyed our very
foundations, as he did once to the
city of Jerusalem. Lam. 4:11.

  
2. Sometimes God chooses to wake us up with serious warnings. “Check it out,” he says, “I will bring disaster on this people because they haven’t listened to my words or my laws, but have rejected them.” Jer. 6:19. Again, "And now, because you've done all these things, says the Lord, I spoke to you, getting up early and talking to you, but you didn't listen; so, I will throw you out of my sight." Jer. 7:13, 15. This grim announcement of both immediate and lasting troubles should instill fear and dread in us; the warning from God is not just empty words or noise that fades away; it comes with severe consequences and consuming anger, as will become clearer in time, and which we already feel from painful experiences; for miseries and disasters, like a flood, seem to sweep everything away. In fact, they will surely increase and show themselves with total fury and ferocity unless we quickly stop them with sincere repentance. Thus, God's wrath will be unleashed through wars, famines, diseases, fire, and floods, until he ultimately destroys our very foundations, just as he once did to the city of Jerusalem. Lam. 4:11.




3. But if the proclamation of wrath
and judgment cannot prevail upon us,
yet ought God's abounding goodness,
attended as it is with so many endearing
marks of love, to melt our hearts,
and to soften them into true and
earnest repentance. For thus hath
the Lord spoken by the prophet:
“Return, thou backsliding Israel, and
[pg 194]
I will not cause mine anger to fall
upon you: for I am merciful, saith
the Lord, and I will not keep anger
for ever. Only acknowledge thine
iniquity, that thou hast transgressed
against the Lord thy God.” Jer. 3:12,
13. In these words, God makes a
free offer of his grace, entreats and
adjures us to return to him again, for
he is willing to accept our repentance.

  
3. But if the announcement of wrath and judgment doesn’t affect us, then God’s overwhelming awesome, with all its loving signs, should touch our hearts and lead us to genuine and sincere repentance. For the Lord has spoken through the prophet:  
“Come back, you wayward Israel, and  
[pg 194]  
I won’t let my anger fall on you, because I am merciful,” says the Lord, “and I won’t stay angry forever. Just admit your mistakes, that you have sinned against the Lord your God.” Jer. 3:12, 13. In these words, God freely offers his grace and urges us to come back to him, for he is ready to accept our repentance.




4. The passages that have been
quoted, are a convincing proof that
God, by his grace, mercy, patience,
and clemency, strongly invites us to
true repentance. There are chiefly
three things in those scriptures, which
deserve a more particular observation:
namely, the nature of repentance, or
what it is to repent; that is, to turn
unto the Lord:—the manner in which
repentance is to be wrought out; that
is, by fasting, weeping, and mourning:—the
motive to engage us in so
holy an exercise, which is the paternal
goodness of God; “for I am merciful.”


4. The passages that have been quoted are convincing proof that God, through his grace, mercy, patience, and kindness, strongly invites us to true repentance. There are mainly three things in those scriptures that deserve closer attention: first, the nature of repentance, or what it means to repent; that is, to turn to the Lord: second, the route in which repentance should be carried out; that is, through fasting, weeping, and mourning: third, the motive that encourages us to engage in such a holy act, which is the fatherly goodness of God; “for I am merciful.”



As to the first, we know that to
repent, is nothing else but to be led,
through the law of God, to acknowledge
the natural blindness of our
hearts, and that detestable impurity
which lurks within. Next, we ought
to regard this as the very source
whence all other sins proceed, and
whereby we depart from God, the
supreme and eternal Good, deserving
not only various punishments here,
but also his everlasting wrath in hell
hereafter. All this ought to awaken
in us sorrow and distress, not so much
by reason of the threatened punishment,
as rather on account of the
heinousness of the many provocations
offered to a merciful Father, who in
his very nature is love and kindness.
This being done, we may then raise
again our souls by virtue of the Gospel,
and with a well-grounded faith,
rely on the favor of God, and on the
sure remission of sin promised in
Christ Jesus. This must necessarily
be attended with a serious amendment
of life, with a constant purification of
the heart by faith, with a mortification
of all evil desires, and with a sincere
abnegation of our own will, so opposite
to that of God. In a word, it will
be accompanied with a new life acceptable
unto God in Christ, and with fruit
worthy of repentance; suitably to what
God enjoins by the prophet: “Wash
ye, make you clean; put away the
evil of your doings from before mine
eyes; cease to do evil, learn to do
well. Though your sins be as scarlet,
they shall be as white as snow.”
Isaiah 1:16, 18.

As for the first, we know that to apologize simply means being guided, through the law of God, to recognize the natural blindness of our hearts and the terrible impurity that resides within us. Next, we should see this as the root of all other sins, the reason we stray from God, the ultimate and eternal Good, which leads not only to various punishments here but also to His everlasting wrath in hell later on. This truth should stir in us sorrow and distress, not just because of the fear of punishment, but more so because of the serious offenses committed against a merciful Father, who is, by nature, love and kindness. Once we understand this, we can then uplift our souls through the Good news, and with a solid faith, depend on God's grace and the guaranteed forgiveness of sins promised in Christ Jesus. This must come with a genuine change in our lives, a consistent purification of the heart through faith, a suppression of all evil desires, and a sincere rejection of our own will, which is contrary to that of God. In short, it will involve a new life that is pleasing to God in Christ and will bear fruit worthy of repentance, aligning with what God commands through the prophet: "Clean yourselves up; get rid of your wrongdoings in front of me; stop doing bad things and learn to do good. Even if your sins are as red as scarlet, they will become as white as snow." Isaiah 1:16, 18.



5. But alas! here is the difficulty!
These things are much more easily
said, than reduced to practice. The
reason is, because hardly any will earnestly
engage in so weighty a work,
or search into the true original cause
of the many dreadful disorders that
appear in our lives and conduct. Man
flatters himself with a confident opinion
of his own goodness, and cherishes
the affection of the old man. There
are few who care to see their hearts
in their inward and native depravity;
or to be made sensible of that vein
of evil nature which runs through all
their actions, even the best and most
shining. And thus Christ himself, and
the grace of God, manifested by him,
are wantonly disregarded.

5. But unfortunately, here lies the problem! These things are much easier to say than to put into action. The reason is that hardly anyone is willing to seriously commit to such an important task or to investigate the real root causes of the many terrible issues that show up in our lives and behavior. People often convince themselves they are good and cling to the ways of their former selves. Very few want to confront the true nature of their hearts and the inherent flaws that taint all their actions, even the best ones. As a result, Christ himself and the grace of God that he represents are carelessly overlooked.



6. And yet Joel (2:12) requires us
to “turn unto God with all our heart,
with fasting, with weeping, and with
mourning.” Hereby he intimates that
we are turned away from God; have
forsaken the fountain of living waters
(Jer. 2:13); and are now unable to
attain life and happiness again, unless
we “search our ways,” and “return”
[pg 195]
unto him from whom we are gone
astray. Lam. 3:40. It is for this
purpose that the Prophet charges
“backsliding children” to return, with
the promise annexed, that the “Lord
will heal their backslidings.” Jer.
3:22. For this verily is the will of
God, that we should see and confess
our misery, in order that he may compassionately
heal it.

6. Yet Joel (2:12) calls us to "turn to God with all our heart, through fasting, tears, and sorrow." This suggests that we have turned away from God, abandoned the source of living water (Jer. 2:13), and are now unable to find life and happiness again unless we “search our ways,” and “return”
[pg 195]
to Him from whom we have strayed. Lam. 3:40. This is why the Prophet urges "rebellious kids" to return, with the promise that the “God will heal their backsliding.” Jer. 3:22. For indeed, it is God's will that we recognize and confess our troubles so that He may compassionately heal them.




7. But since, by nature, we are so
blind as to be utterly unable of ourselves
sufficiently to discover our own
wretchedness; God has been pleased
to afford means, with a view to bringing
us to a sound knowledge of ourselves.
This is done by his holy Word
and the Sacraments, which are always
accompanied with his grace and Spirit.
By these the Father draws, allures,
and calls us to himself, as so many
lost and wandering sheep. John 6:44.
For as a straying sheep cannot of
itself return, but must of necessity be
sought and brought back to the fold
by the shepherd, so we would forever
go astray in the wilderness of sin and
error, did not God himself carefully
seek us; and this the examples of
Peter and Paul abundantly confirm.
Therefore the prophet says: “Turn
thou me, O Lord, and I shall be turned;
for thou art the Lord my God.” Jer.
31:18. “Heal me, O Lord, and I
shall be healed; save me, and I shall
be saved: for thou art my praise.”
Jer. 17:14. “For it is God,” says
the apostle, “which worketh in us,
both to will and to do, of his good
pleasure.” Phil. 2:13.


7. But since, by nature, we are so blind that we can’t recognize our own misery, God has been kind enough to provide ways to help us gain a true understanding of ourselves. This is done through his holy Word and the Sacraments, which always come with his grace and Spirit. Through these, the Father draws, invites, and calls us to himself, like lost and wandering sheep. John 6:44. Just as a wandering sheep can’t return on its own and must be sought and brought back to the fold by the shepherd, we would forever stray in the wilderness of sin and error if God didn’t actively seek us; and the examples of Peter and Paul confirm this abundantly. Therefore, the prophet says: "Turn me around, Lord, and I will be changed; for you are my God." Jer. 31:18. “Heal me, Lord, and I will be healed; save me, and I will be saved, for you are my praise.” Jer. 17:14. “For it’s God,” says the apostle, "who works in us to desire and to act according to his good pleasure." Phil. 2:13.



8. When, therefore, the Lord graciously
awakens us by these means,
and invites us to repentance, it is our
part, not to withstand his grace and
Spirit; (as it is said, “To-day if ye
will hear his voice, harden not your
hearts”) (Ps. 95:7, 8); but to confess
the sin which he thus reproves in us,
and by no means make light of the
grace offered to us in the Gospel. Then
God will assuredly have mercy upon
us, as he himself declares: “Let the
wicked forsake his way, and the unrighteous
man his thoughts; and let
him return unto the Lord, and he will
have mercy upon him; and to our
God, for he will abundantly pardon.”
Isa. 55:7.

8. When the Lord kindly wakes us up through these means and invites us to repent, it’s important that we don’t resist his grace and Spirit; (as it is said, "Today, if you hear his voice, don’t close your hearts.") (Ps. 95:7, 8); but instead, we should confess the sins that he highlights in us and never take the grace offered to us in the Gospel lightly. Then God will surely have mercy on us, just as he declares: “Let the wicked give up their ways, and the unjust their thoughts; let them return to the Lord, and He will show them mercy; and to our God, for He will forgive generously.” Isa. 55:7.




9. Upon this account the work of
conversion, though it is entirely a
work of God's grace, is yet in one respect
ascribed to us; namely, as we
give up ourselves to the Lord, and to
his operations, and do not wantonly
resist his Spirit, despise his grace, and
cast it from us; or, as the apostle expresses
it, do not put his Word from
us, nor stop our ears against it, as did
the Jews of old. Acts 13:46; 7:57.
On the contrary, when the severity
of the law has laid open our spiritual
diseases, and we have felt the bitterness
thereof; let us avail ourselves of
the Gospel as a healing remedy, and
suffer our heavenly Physician to restore
us to health.

  
9. For this reason, the process of conversion, while fully a work of God's grace, is in one way attributed to us; specifically, as we give up ourselves to the Lord and his workings, and do not casually resist his Spirit, disregard his grace, or reject it; or, as the apostle puts it, we do not push his Word away or block our ears against it, as the Jews did in the past. Acts 13:46; 7:57. Conversely, when the harshness of the law has revealed our spiritual ailments, and we have felt its sting; let's take advantage of the Good news as a healing remedy, and allow our heavenly Doctor to restore us to health.



10. An image of this we have in a
straying sheep. If it but hear at a
distance the voice of the shepherd, it
starts back immediately, and returns
to him. And how willingly would the
lost sinner follow the voice of his
Shepherd, if sin had not so perverted
him, as to reduce him lower than the
very beasts in stupidity and dulness!
Of this indeed the prophet complains:
“The ox knoweth his owner, and the
ass his master's crib: but Israel doth
not know, my people doth not consider.”
Isa. 1:3. “Shall they fall,”
asks another prophet, “and not arise?
Shall he turn away, and not return?
The stork in the heaven knoweth her
appointed times, and the turtle, and
[pg 196]
the crane, and the swallow, observe
the times of their coming: but my
people know not the judgment of the
Lord.” Jer. 8:4, 7.

10. We can see this in a lost sheep. If it hears the shepherd's voice from afar, it immediately backs away and returns to him. And how gladly would a lost sinner follow the voice of his Shepherd if sin hadn't twisted him so much that he has become more ignorant and dull than the animals! This is exactly what the prophet laments: "The ox knows its owner, and the donkey knows where its master feeds it, but Israel doesn’t understand; my people don’t think." Isa. 1:3. "Should they fall," asks another prophet, "Will you not get up? Is anyone going to turn away and not return? The stork in the sky knows her schedule, and the turtle, crane, and swallow keep track of their arrival times, but my people do not understand the Lord’s judgment." Jer. 8:4, 7.




11. We ought, therefore, most fervently
to implore the Lord, not to
withdraw from us his gracious assistance,
without which we must certainly
go astray. For since sin and the old
Adam constantly abide in our corrupt
flesh and blood, we have need of daily,
yea, hourly supplies of grace, for repressing
the tyranny of sin, and for
nourishing the life of God within us.
The grace of God is the life of our
soul, as the soul is the life of the body.
And as the life of the body, without
the free enjoyment of the air, must
soon be extinct; so the vital flame of
the inward life will speedily languish,
without a daily supply of grace to support
it. For this reason Solomon
prayed: “The Lord our God be with
us; let him not leave us, nor forsake
us; that he may incline our hearts
unto him, to walk in all his ways.” 1
Kings 8:57.

  
11. Therefore, we should earnestly ask the Lord not to take away His gracious help, without which we will certainly go off course. Since sin and our old nature constantly persist in our flawed bodies, we need daily, even hourly, supplies of grace to suppress the power of sin and to nurture the life of God within us. God's grace is the life of our soul, just as the soul is the life of the body. And just as the body's life would quickly fade without freely enjoying the air, so the inner life will soon weaken without a daily supply of grace to sustain it. For this reason, Solomon prayed: "May the Lord our God be with us; let Him not leave us or abandon us; so that He may turn our hearts towards Him, to follow all His ways." 1 Kings 8:57.



12. This is a lesson which ought not
to be learned in a light and general
manner, but by a close and practical
application be brought home to every
one in particular. Let, therefore, every
one look into his own heart and seek
its renewal, that so all may be reformed
in time. Let us remember
that comfortable exhortation, and the
promise annexed thereto: “Seek ye
the Lord while he may be found; call
ye upon him while he is near.” Isa.
55:6. “And ye shall seek me, and
find me, when ye shall search for me
with all your heart, saith the Lord.”
Jer. 29:13.

12. This is a lesson that shouldn’t be taken lightly or generally, but should be closely and practically applied to everyone individually. So, let each person reflect on their own heart and seek its renewal, so that we can all be reformed in time. Let’s remember that encouraging message, and the promise that comes with it: "Look for the Lord while He can be found; reach out to Him while He is close." Isa. 55:6. "And you will look for me and find me when you search for me with all your heart, says the Lord." Jer. 29:13.




13. But in order to true repentance,
it is not enough to refrain only from
gross sins, and foul visible transgressions;
but the heart, whence all those
evils proceed, is to be changed and purified;
that so inward pride, covetousness,
and lust, with all sinful affections,
may be mortified at last. For whilst
the heart is unchanged, unreformed,
and unrenewed; that is, whilst our
own corrupt temper, our inward malice,
wrath, hatred, enmity, revenge,
lying, and deceit, are quietly suffered
within us; all our boasts of, and pretences
to, and formalities in, religion,
are but mere show and hypocrisy.
God requires no less than a new heart,
and “a new creature in Christ Jesus.”
2 Cor. 5:17. No one is so holy, so
good, and so thoroughly cleansed, but
he will still find something in his own
heart to be thrown out, or to be
amended and rectified. “As a fountain
casteth out her waters, so Jerusalem
casteth out her wickedness.”
Jer. 6:7. This is the first head, relating
to the nature of repentance, of
which more has been said in Book I.

  
13. But for true repentance, it’s not enough to just avoid major sins and obvious wrongdoings; the heart, from which all these evils come, needs to be changed and cleansed, so that inward pride, greed, and lust, along with all sinful desires, can finally be put to rest. As long as the heart remains unchanged, unrefined, and unrenewed—meaning as long as our own corrupt nature, our inner malice, anger, hatred, hostility, desire for revenge, dishonesty, and deceit are allowed to exist within us—all our claims of being religious and our practiced rituals are just empty appearances and hypocrisy. God expects nothing less than a new heart and "a new creation in Christ Jesus." 2 Cor. 5:17. No one is so holy, so good, and so thoroughly purified that they won’t find something in their heart that needs to be removed or fixed. "Just as a fountain pours out its water, Jerusalem spreads out its wickedness." Jer. 6:7. This is the first point regarding the nature of repentance, which has been discussed in more detail in Book I.




14. Let us now consider, in the
second place, the manner of our returning
to God: “with all the heart,”
says the prophet, “with fasting,
with weeping, and with mourning.”
Wretched mortals can weep floods of
tears for empty and perishing goods,
whilst they stand unmoved at the
miserable state of their souls, and at
the loss of an eternal and incorruptible
inheritance! In this they are
altogether unlike David, who, by his
example, sets a most shining pattern
of sincere and unfeigned repentance
before us. See Ps. 6, and Ps. 38. “For
the Lord looketh on the heart” (1
Sam. 16:7), and “trieth the heart and
reins.” Ps. 7:9.

  
14. Let's now think about, in the second place, the method we return to God: "with all my heart," the prophet says, "with fasting, weeping, and mourning." Pitiful humans can cry rivers of tears over fleeting and worthless things, while they remain indifferent to the wretched condition of their souls and the loss of an eternal and incorruptible inheritance! In this, they are completely different from David, who, by his example, presents a brilliant model of genuine and heartfelt repentance for us. See Ps. 6, and Ps. 38. “For the Lord sees the heart.” (1 Sam. 16:7), and “challenges the heart and mind.” Ps. 7:9.




15. What the prophet says of fasting,
is to be understood of a general
fast enjoined by the prophet to all the
people. In such a fast the whole body
of a nation were wont to be concerned.
[pg 197]
They publicly confessed their sins;
they deplored and bewailed them;
and thus humbling themselves before
God, fasted both inwardly and outwardly.
And in this order they begged
remission of sin, and deprecated the
judgments of God gathering over
them. Such a general fast and public
repentance as this, such sincere conversion,
prayer, faith, confession, and
supplication, are the most effectual
means to appease the wrath of an offended
God, and to avert his judgments
from whole kingdoms and nations.
This plainly appears from the history
of the defeat of the other tribes of
Israel, by that of Benjamin; in which
the former having in two battles lost
forty thousand men, all went up and
came before the Lord, with weeping
and mourning, and there fasted the
whole day, from morning to night.
Judges 20:26. A similar illustrious
example is recorded of the fast of the
Ninevites (Jonah 3:5, 10): and of the
children of Israel, who, being beaten
by the Philistines, kept a fast for seven
days together, after Saul and Jonathan
were slain in the battle. 1 Chron.
10:12.

  
15. What the prophet says about fasting refers to a general fast that the prophet required from everyone in the nation. During such a fast, the entire country was typically involved.  
[pg 197]  
They publicly admitted their sins; they mourned and lamented them; and by humbling themselves before God, they fasted both internally and externally. In this way, they sought forgiveness for their sins and pleaded for God to hold back His judgments against them. A general fast and public repentance like this—along with genuine conversion, prayer, faith, confession, and supplication—are the most powerful ways to calm the anger of an offended God and prevent His judgments from falling on entire kingdoms and nations. This is clearly illustrated by the history of the defeat of the other tribes of Israel at the hands of Benjamin, where the former, after losing forty thousand men in two battles, all went up to the Lord, weeping and mourning, and fasted the entire day from morning till night. Judges 20:26. A similar remarkable example is noted regarding the fast of the Ninevites (Jonah 3:5, 10) and of the children of Israel, who, after being defeated by the Philistines, kept a fast for seven days following the deaths of Saul and Jonathan in battle. 1 Chron. 10:12.



16. Such solemn penitential fasts
were also in use in the primitive
Church, when the Christians met together,
and in any great public calamity
humbled themselves before the
Lord. Not, surely, to obtain remission
of sin by such performances, as so
many meritorious acts of devotion;
but by a contrite, sober, and humble
heart, to deprecate the judgments
that were ready to break in upon
them. And such fasts might with
propriety still be observed.

16. These serious penitential fasts were also practiced in the early Church, when Christians gathered together and humbled themselves before the Lord in times of significant public distress. Not to earn forgiveness for their sins through these acts, as though they were points of merit, but rather with a repentant, sober, and humble heart to seek relief from the judgments that were about to fall upon them. And such fasts could still be properly observed today.



17. Fasts such as these, accompanied
with true repentance, would prove an
impregnable wall and fortification
against all our enemies; a sovereign
medicine in all pestilential diseases;
and a safeguard about all our estates
and possessions. An example of this
we have in Job, who, whenever his
children had spent any day in mirth
and feasting, “offered up unto God
prayers and sacrifices for them” (Job
1:4, 5); and thus, as it were, fortified
his house by prayer against the insults
of wicked men and devils.

17. Fasts like these, along with genuine repentance, would create an unbreakable barrier and defense against all our enemies; a powerful remedy for all harmful diseases; and a protection over all our property and possessions. We see this in Job, who, whenever his children spent a day celebrating and feasting, "offered prayers and sacrifices to God for them" (Job 1:4, 5); and in doing so, he effectively strengthened his home through prayer against the attacks of evildoers and demons.



18. In great public calamities the
Lord looks out for such men as may,
like a bulwark, oppose his wrath when
ready to make a breach. “I sought
for a man among them, that should
make up the hedge, and stand in the
gap before me for the land, that I
should not destroy it: but I found
none. Therefore have I poured out
mine indignation upon them, I have
consumed them with the fire of my
wrath: their own way have I recompensed
upon their heads, saith the
Lord God.” Ezek. 22:30, 31. We
may also remember, on this occasion,
the intercession of Abraham. Gen.
18:23.

18. In times of great public disasters, the Lord looks for people who can stand firm like a barrier against His anger when it's about to break through. "I searched for someone among them to rebuild the wall and stand in the gap before me for the land so I wouldn’t destroy it, but I found no one. So I unleashed my anger on them and consumed them with the fire of my wrath; I brought their actions back on their own heads, says the Lord God." Ezek. 22:30, 31. We should also consider, in this context, the intercession of Abraham. Gen. 18:23.



19. Thus the prophet Daniel was a
wall of defence when he made confession
to God of the sins of all the
people. Dan. 9:4, 5, etc. And the
prophet Joel, in very moving terms,
describes such a penitential fast:
“Blow the trumpet in Zion; sanctify
a fast; call a solemn assembly; gather
the people; sanctify the congregation;
assemble the elders; gather the children,
and those that suck the breasts;
let the bridegroom go forth of his
chamber, and the bride out of her
closet. Let the priests, the ministers
of the Lord, say, Spare thy people, O
Lord, and give not thine heritage to
reproach.” Joel 2:15-17.

19. So the prophet Daniel was a strong defender when he confessed to God the sins of all the people. Dan. 9:4, 5, etc. And the prophet Joel, in very touching language, describes such a heartfelt fast: "Sound the trumpet in Zion; declare a day of fasting; call for a solemn assembly; unite the people; set apart the congregation; gather the elders; bring in the children, even those who are still nursing; let the bridegroom leave his room, and the bride her chamber. Let the priests, the ministers of the Lord, say, Spare your people, O Lord, and do not let your heritage be mocked." Joel 2:15-17.



20. Such public fasts ought to be
celebrated by the whole multitude,
without hypocrisy, with ardent zeal
[pg 198]
and devotion; for it is the will of God,
that every one readily confess his
sins. He requires true humility, sincere
repentance, and a turning to him
with our whole heart. Hence the
prophet commands the “heart, and
not the garments,” to be rent. The
Jews, at the hearing of any sad or
terrible evil, were accustomed to rend
their clothes, in order to evidence
thereby the inward sorrow with which
they were affected. This, however,
like their fasting, was often a mere
formality, and their grief was only
pretended. Wherefore, the prophet
reproves them, saying, “Is it such a
fast that I have chosen? a day for a
man to afflict his soul? Is it to bow
down his head as a bulrush, and to
spread sackcloth and ashes under
him? Wilt thou call this a fast, and
an acceptable day to the Lord? Is
not this the fast that I have chosen?
to loose the bands of wickedness, to
undo the heavy burdens, and to let
the oppressed go free, and that ye
break every yoke? Is it not to deal
thy bread to the hungry, and that
thou bring the poor that are cast out
to thy house? When thou seest the
naked, that thou cover him, and that
thou hide not thyself from thine own
flesh?” Isa. 58:5-7.

20. Public fasts should be observed by everyone, including the whole community, without hypocrisy, with genuine enthusiasm and devotion; because it is God’s will that everyone openly confess their sins. He asks for true humility, sincere repentance, and a complete turning to Him with our whole heart. That's why the prophet instructs to tear the “heart, not the clothes.” The Jews used to tear their clothes in response to sad or awful news to show the deep sorrow they felt inside. However, this, like their fasting, often became just a formality, and their sadness was merely pretend. Therefore, the prophet criticizes them, saying, “Is this the fast I've chosen? A day for a person to humble themselves? Is it to bow down their head like a reed and to put on sackcloth and ashes? Do you call this a fast and a day that's pleasing to the Lord? Isn’t this the fast I want? To free those who are wronged, to lift heavy loads, to release the oppressed, and to break every yoke? Isn’t it to share your food with the hungry and to take the poor and homeless into your home? When you see someone who is naked, are you supposed to cover them and not hide from your own kin?” Isa. 58:5-7.



21. These words explain the nature
of a true fast; which is then only kept,
when, on the one hand, we abstain
from sin, subdue the wanton lusts of
the flesh, and keep the old man, with
all his members, under constant restraint
and subjection: and, on the
other, when we are fervent in works
of charity, in the practice of patience
and mercy, and of the other virtues
springing up from a contrite, sincere,
and penitent heart. And it is with regard
to these inward acts of humiliation,
that the prophet bids us rend our
hearts. For as the wounds of the
heart must necessarily be very painful;
so the grief occasioned by our
sins should affect us, as if our very
hearts were bruised and crushed. And
this “broken spirit,” this “contrite
heart,” is that sacrifice which is so
highly acceptable to God. Ps. 51:17.
Such a heart has, by faith, obtained a
due fitness to receive the influence of
the grace of God, the consolations of
the Holy Spirit, and the merit and
blood of Jesus Christ. As a hard and
massive stone cannot be penetrated
by the oil or water poured upon it,
until it be broken to pieces; so the
sovereign balm of God's grace and
consolation cannot comfort and quicken
the heart, except it be first broken
and softened into humility, that so by
faith it may partake of the merit of
Christ. “Not the whole, but the sick,
have need of a physician.” Matt. 9:
12. Let no one think that he belongs
to Christ, unless he has first
“crucified the flesh, with its affections
and lusts.” Gal. 5:24. The
blood of Christ will be of no profit to
any except to those who embrace it
with a contrite, afflicted, penitent,
humble and believing heart.

21. These words explain what a true fast really is; it's only meaningful when we not only stay away from sin and control the sinful desires of the flesh, keeping our old self with all its desires in check, but also when we are passionate about acts of kindness, practicing patience and mercy, and embodying the other virtues that arise from a sincere, humble, and repentant heart. In relation to these internal acts of humility, the prophet tells us to break our hearts. Just like the wounds of the heart must be incredibly painful, the sorrow caused by our sins should affect us as if our hearts were bruised and crushed. This “broken spirit” this “remorseful heart,” is the sacrifice that is very pleasing to God. Ps. 51:17. Such a heart, through faith, is ready to receive the grace of God, the comfort of the Holy Spirit, and the merit and blood of Jesus Christ. Just as a hard stone cannot absorb oil or water until it’s broken into pieces, the healing balm of God's grace and comfort cannot truly touch and uplift the heart unless it first becomes humble and broken, allowing it to partake in the merit of Christ through faith. “Not everyone, but the sick, need a doctor.” Matt. 9:12. No one should consider themselves part of Christ unless they have first "put to death the desires and passions of the flesh." Gal. 5:24. The blood of Christ will benefit no one except those who accept it with a repentant, troubled, humble, believing heart.




22. As for the motives to repentance,
which make up the third head, they
are thus expressed by the prophet:
“Turn unto the Lord, for he is gracious
and merciful, slow to anger, and
of great kindness, and repenteth him
of the evil.” Joel 2:12, 13. He lays
down in these words, a gradual display
of the manifold mercies offered
to returning sinners. As if he had
said, “If you think it a small thing
that I am gracious, then know that I
am merciful also: if this be not enough,
I am likewise patient and slow to anger:
if this will not yet suffice, then I am,
moreover, of great kindness. If, after
[pg 199]
all, you still require something more,
then understand, that I easily repent
of intended punishments; yea, even
when my avenging hand is lifting up,
I am ready to let fall the rod, upon
your serious repentance.”

  
22. When it comes to the motivations for repentance, which are the third point, the prophet expresses them this way:  
"Turn to the Lord, because he is gracious and merciful, patient, and full of kindness, and he'll reconsider the punishment." Joel 2:12, 13. In these words, he outlines a gradual revelation of the many mercies available to those who return to God. It’s as if he’s saying, “If you think it’s a small deal that I am gracious, then understand that I am also merciful: if that’s not enough, I am also patient and slow to anger: if that still doesn’t satisfy you, then know that I am, in addition, of great kindness. If, after all this, you still want more, then know that I can quickly change my mind about the punishments I intended; even when my hand is raised to strike, I am ready to lower the rod in response to your sincere repentance.”
[pg 199]



23. First, then, the prophet calls
God gracious (Ps. 103:8); that is,
ready to be entreated and reconciled.
God is easy to be prevailed with, forgives
offences, deals not in strict justice
and the rigor of the law, according
to what we have deserved. And
all these marks of mercy should lead
us to repentance. There are many
admirable promises, all tending to the
same end. “If thou afflict them, they
will cry unto me, and I will surely
hear; for I am gracious.” Ex. 22:23,
27. “Therefore will the Lord wait
that he may be gracious unto you.
Thou shalt weep no more; he will be
very gracious unto thee, at the voice
of thy cry; when he shall hear it, he
will answer thee.” Isa. 30:18. That
is, the Most High is so rich in grace,
that he waits for you. In him there
is expecting grace, by which he readily
receives those that truly return: prevenient
grace, expressed by the Psalmist—“Let
thy tender mercies speedily
prevent (that is, meet, or anticipate)
us” (Ps. 79:8): protecting grace, noticed
by the same prophet; “He that
trusteth in the Lord, mercy shall compass
him about” (Ps. 32:10): preserving
grace; “Surely,” says David,
“mercy shall follow me all the days
of my life.” Ps. 23:6. Of this we
have given examples in the preceding
chapter. With this agree also the
words of Scripture: “With the Lord
there is mercy; and with him is plenteous
redemption.” Ps. 130:7. Wherefore,
let the divine clemency and
grace move thee to sincere and unfeigned
repentance.

23. First, the prophet calls God kind (Ps. 103:8); that is, open to being appealed to and reconciled. God is easy to convince, forgives offenses, and doesn't deal harshly with us according to what we truly deserve. All these signs of mercy should lead us to repentance. There are many remarkable promises that point to the same conclusion. "If you oppress them, they will call out to me, and I will definitely hear them; because I am kind." Ex. 22:23, 27. "That's why the Lord will take His time to show you kindness. You won’t cry anymore; He will be very generous to you when He hears your cry; when He hears it, He will respond to you." Isa. 30:18. This means that the Most High is so rich in grace that he waits for you. In him, there is looking for kindness, by which he readily accepts those who genuinely return: preemptive grace, noted by the Psalmist—"Let your kind compassion quickly come to us (that is, come or anticipate us)." (Ps. 79:8): protective grace, mentioned by the same prophet; "Whoever puts their trust in the Lord will be surrounded by mercy." (Ps. 32:10): keeping grace; "Of course," David says, "Kindness will be with me every day of my life." Ps. 23:6. We provided examples of this in the previous chapter. This aligns with the words of Scripture: “With the Lord, there is mercy, and with him, there is plenty of redemption.” Ps. 130:7. Therefore, let divine kindness and grace inspire you to genuine and heartfelt repentance.



24. Secondly, the prophet declares
that God is merciful. To be merciful,
is to be easily moved by the miseries
of another, and from the very heart
to compassionate his case. This is to
be seen in parents, who, not only with
unfeigned tenderness love their children,
but are at the same time so
deeply touched with their misery and
weakness, as to be willing even to die
for them, if that were possible. Thus
David, when he lamented the death
of his son Absalom, mournfully exclaimed:
“O my son Absalom, my
son, my son Absalom! would God I
had died for thee, O Absalom, my son,
my son!” 2 Sam. 18:33. But these
bowels of mercy, this ardent, cordial,
and tender affection, are infinitely
more conspicuous in God himself, who,
from an abounding sense of love and
kindness, has given up his Son to
death, and thereby transcended all
the affections of earthly parents. This
is declared by the prophet: “Can a
woman forget her sucking child, that
she should not have compassion on
the son of her womb? yea, they may
forget, yet will I not forget thee.”
Isa. 49:15. And by another, “Is
Ephraim my dear son? is he a pleasant
child? for since I spake against him,
I do earnestly remember him still:
therefore my bowels are troubled for
him: I will surely have mercy upon
him, saith the Lord.” Jer. 31:20.
And again by another, “The Lord thy
God is a merciful God; he will not forget
the covenant of thy fathers, which
he sware unto them.” Deut. 4:31.
And David confirms it: “The Lord is
merciful and gracious.” Ps. 103:8.
And again, calling to mind this mercy,
when of three punishments he had it
in his power to choose which he
pleased, he answered, “Let us fall
now into the hand of the Lord; for
[pg 200]
his mercies are great.” 2 Sam. 24:14.
Would to God that his paternal mercy
might also allure us to unfeigned repentance!
St. Paul himself refers to
this most powerful inducement, when
he beseeches us “by the mercies of
God, etc.” Rom. 12:1.

24. Secondly, the prophet states that God is compassionate. To be kind means to be easily moved by someone else's suffering and to genuinely empathize with their situation. This is evident in parents, who not only love their children with genuine tenderness but are also so deeply affected by their pain and vulnerability that they would willingly die for them if they could. For instance, when David mourned the death of his son Absalom, he sorrowfully cried out: "Oh my son Absalom, my son, my son Absalom! I wish I had died for you, Oh Absalom, my son, my son!" 2 Sam. 18:33. However, this compassion, this intense and heartfelt affection, is far greater in God himself, who, out of an overflowing sense of love and kindness, sacrificed his Son to death, surpassing all the emotions of earthly parents. This is highlighted by the prophet: "Can a woman forget her nursing baby and not feel compassion for the child she gave birth to? Yes, she might forget, but I will never forget you." Isa. 49:15. Another prophet declares, "Is Ephraim my beloved son? Is he a joyful child? Because ever since I spoke out against him, I still remember him deeply: that's why my heart is troubled for him: I will definitely show him mercy, says the Lord." Jer. 31:20. Additionally, it is said, "The Lord your God is a merciful God; he will not forget the covenant he made with your ancestors." Deut. 4:31. David also confirms this: "The Lord is kind and compassionate." Ps. 103:8. Reflecting on this mercy, when faced with three punishments and allowed to choose one, he replied, "Let's surrender ourselves to the Lord now; because his mercies are abundant." 2 Sam. 24:14. Would to God that his fatherly mercy might also lead us to true repentance! St. Paul himself points to this powerful motivation when he urges us “by the mercies of God, etc.” Rom. 12:1.



25. The third appellation given to
God by the prophet is, that he is
patient, or slow to anger. He is not
easily moved to wrath; he suffers
many provocations offered him, and
gives time for repentance and conversion.
All which he has abundantly
evidenced by many real demonstrations,
powerful enough to convince us,
that even in God himself, “Love beareth
all things, endureth all things”
(1 Cor. 13:7), even as parents bear
with their children. To this purpose
says St. Peter, “The Lord is long suffering
to usward, not willing that any
should perish, but that all should
come to repentance.” 2 Pet. 3:9. And
again, “Account that the long-suffering
of our Lord is salvation.” 2 Pet.
3:15. And Paul wishes, that “the
goodness of God may lead us to repentance.”
Rom. 2:4. To this long-suffering
of God it was entirely due, that
he granted the old world a hundred
and twenty years in which to repent;
bearing all that time with their provocations,
and waiting for repentance.
Gen. 6:3. And O! how much time
hath he given us to repent in, and to
work out our salvation! But this
divine grace is abused by those who
only grow more wanton by mercies,
and “turn even the grace of God itself
into lasciviousness.” Jude, ver. 4. But
by this they only hasten their ruin,
and render more grievous the punishment
which they deserve. If one,
and then another of these many and
provoking affronts, with which men
offend an omnipotent God, were daily
put upon a mere mortal, nothing certainly
could be expected but the utmost
severity of his resentment. How
inconceivably great then must be the
patience of God, who not only pardons
offences so numerous and so heinous,
but also returns all manner of kindness
to the offender himself. O! that
the inconceivable patience of the Lord
might inspire us with a hatred of sin,
and lead us all to repentance!

25. The third name given to God by the prophet is that He is patient, or patient. He’s not easily angered; He endures many provocations and allows time for repentance and change. He has shown this with many clear examples, strong enough to convince us that even in God, “Love accepts everything and endures everything.” (1 Cor. 13:7), just like parents bear with their children. In this regard, St. Peter says, "The Lord is patient with us, not wanting anyone to be lost, but for everyone to turn to Him and change their ways." 2 Pet. 3:9. And again, "Remember that the patience of our Lord brings salvation." 2 Pet. 3:15. Paul hopes that "The kindness of God may guide us to change our ways." Rom. 2:4. It was entirely because of this long-suffering that God gave the old world a hundred and twenty years to repent; enduring all that time with their provocations and waiting for them to change. Gen. 6:3. And oh! how much time has He given us to repent and to work out our salvation! But this divine grace is misused by those who only become more reckless through mercies, and “turn even the grace of God into something sexual.” Jude, ver. 4. Yet by this, they only speed up their ruin and make their punishment even worse. If one or another of these many provoking offenses against an all-powerful God were committed against an ordinary person, we would certainly expect the utmost severity of their reaction. How incredibly great then must be the patience of God, who not only forgives so many and such serious offenses, but also responds with kindness to the offender. Oh! that the unimaginable patience of the Lord might inspire us to hate sin and lead us all to repentance!



26. Fourthly, God is represented to
be of great kindness; so great indeed,
that no sin, how great soever, can
surpass it. For as God is essentially
and wholly good, so is he desirous to
communicate himself wholly to men,
provided they be willing to receive
and admit him. Yea, by his nature
he can be and do nothing but good.
He takes a pleasure therein, and “rejoiceth
over us to do us good.” Jer.
32:41. His mercy is as great as himself,
that is, infinite. It extends to
all mankind. “Thy mercy, O Lord,
is in the heavens.” Ps. 36:5. “As the
heaven is high above the earth, so
great is his mercy toward them that
fear him.” Ps. 103:11. And we read
in the Lamentations: “It is of the
Lord's mercies that we are not consumed,
because his compassions fail
not: they are new every morning:
great is thy faithfulness.” Lam. 3:22.
See, therefore, O man! that a goodness
so inexpressible be no longer
abused, but that it animate thee to
sincere repentance.

26. Fourthly, God is described as being super nice; so kind, in fact, that no sin, no matter how serious, can exceed it. Just as God is entirely and perfectly good, he also wants to share himself completely with people, as long as they are willing to accept him. Indeed, by his very nature, he can only be and do good. He takes pleasure in this and "rejoices over us to bring us good." Jer. 32:41. His mercy is as vast as he is, which means it is infinite. It reaches out to all of humanity. "Your mercy, Lord, is in the heavens." Ps. 36:5. “As the heavens are high above the earth, so great is his mercy toward those who respect him.” Ps. 103:11. And we read in Lamentations: “It’s because of the Lord's kindness that we haven’t been destroyed; his compassion never ends. They are fresh every morning: great is your faithfulness.” Lam. 3:22. Therefore, see, O man! that such an inexpressible goodness is no longer taken for granted, but let it inspire you to true repentance.



27. And lastly, the prophet says of
the Lord, “It repenteth him of the evil.”
This is as if he would say: “It is the
nature of God, to punish with reluctance;
and when he is even constrained
thereto, it is not for our destruction,
but salvation, that we be
not condemned with the world.” 1
Cor. 11:32. He then doth “his strange
[pg 201]
work” (of punishment), that he may
bring to pass his own work (of mercy).
Isa. 28:21. Thus he repented of the
evil he had designed against Nineveh.
Jonah 3:10. And, therefore, “it is
good, that a man should both hope,
and quietly wait for the salvation of
the Lord. For the Lord will not cast
off for ever: but though he cause grief,
yet will he have compassion according
to the multitude of his mercies. For
he doth not afflict willingly, nor grieve
the children of men.” Lam. 3:26, 31-33.
Therefore, repent of thy sins.

27. And finally, the prophet says of the Lord, “He regrets the damage he meant to cause.” This is like saying: “It’s in God’s nature to punish unwillingly; and when He has to do it, it’s not to destroy us, but to save us, so that we aren’t condemned with the world.” 1 Cor. 11:32. He then does “his unusual work” (of punishment) to fulfill His work (of mercy). Isa. 28:21. Thus, He regretted the harm He had planned for Nineveh. Jonah 3:10. Therefore, "It's good for a person to hope and patiently wait for the Lord's salvation. The Lord won't abandon us forever; even if He brings us pain, He will show compassion based on His great mercy. He doesn't cause suffering or bring sorrow to humankind on purpose." Lam. 3:26, 31-33. So, repent of your sins.




28. For as soon as thou repentest of
sin, and supplicatest the Lord in true
faith, God will also repent of the punishment
he intended to inflict. The
words of the Lord to Jonah are very
memorable: “Doest thou well to be
angry for the gourd? Thou hast had
pity on the gourd, for the which thou
hast not labored, neither madest it
grow, which came up in a night, and
perished in a night: and should not I
spare Nineveh, that great city, wherein
are more than six score thousand
persons?” Jonah 4:9-11. This boundless
mercy is still the same even at
this day, and will continue so forever
to penitent and returning sinners. Go,
therefore, O man, and let this overflowing
mercy of God lead thee to repentance!

  
28. As soon as you regret your sin and sincerely ask the Lord for help, God will also change His mind about the punishment He planned to impose. The words of the Lord to Jonah are very significant: "Do you have a reason to be angry about the plant? You cared about it, even though you didn't work for it or help it grow. It appeared overnight and died overnight. Shouldn't I be concerned about Nineveh, that big city, where there are over 120,000 people?" Jonah 4:9-11. This unlimited mercy is still the same today and will remain so forever for repentant and returning sinners. So, go, and let God’s overflowing mercy guide you to repentance!








 Chapter X.


 The Four Characteristics of Genuine Repentance.



I've consumed ashes as if they were bread and mixed my drinks with tears because of your anger and fury: you raised me up and then brought me low. My days are like a fading shadow, and I wither like grass. But you, Lord, will endure forever, and your memory will last for all generations.Understood! Please provide the text you'd like me to modernize.Ps.102:9, etc.




In these words four properties of true
repentance are enjoined on a sinner.
The first is, to account himself unworthy
of all the mercies of God. This
is contained in these words: “I have
eaten ashes like bread, and mingled
my drink with weeping:” that is,
There is nothing I can take any more
delight in, and I account myself unworthy
of any good or delicious fare.
This, however pleasing it may be to
the palate of others, is not more
savory to me than mere ashes.—The
same regard to our own unworthiness
is thus inculcated by the Lord: “If
any man will come after me, let him
deny himself, and take up his cross
daily, and follow me.” Luke 9:23.
And, “If any man come to me, and
hate not his own life, he cannot be
my disciple.” Luke 14:26. Herein is
expressed a threefold reference which
a true Christian ought to have to his
own unworthiness.

  
In these words four properties of true repentance are asked of a sinner. The first is, to view himself as unworthy of all of God's blessings. This is reflected in these words: "I have consumed ashes like they're bread and mixed my drink with tears." meaning, There is nothing I can enjoy anymore, and I see myself as unworthy of any good or tasty food. This, no matter how enjoyable it may be to others, is no more appealing to me than ashes. The same understanding of our own unworthiness is emphasized by the Lord: “If anyone wants to follow me, they must deny themselves, take up their cross every day, and follow me.” Luke 9:23. And, “If anyone comes to me and doesn’t hate his own life, he cannot be my disciple.” Luke 14:26. Here is expressed a threefold perspective that a true Christian should have regarding his own unworthiness.




2. (a) First then, he is commanded
to deny himself: that is, to die to self-will,
to self-love, and self-honor, esteeming
himself utterly unworthy of
any of the benefits conferred by God
on other men; or judging himself
not “worthy of the least of all the
mercies” of God (Gen. 32:10); and
[pg 202]
reputing himself the most inconsiderable,
not only of all men, but even of
all other creatures; after the words
of the Psalm: “I am a worm, and no
man.” Ps. 22:6. In this manner, for
a man to despise himself, is truly to
deny himself.

  
2. (a) First he is instructed to self-denial: that means to give up self-will, self-love, and self-importance, considering himself completely unworthy of any of the blessings that God gives to others; or seeing himself as not “deserving of the least of all the kindnesses” of God (Gen. 32:10); and [pg 202] 

viewing himself as the most insignificant, not just among all men, but even among all living things; following the words of the Psalm: “I am a worm, not a man.” Ps. 22:6. In this way, a person despising himself is truly to sacrifice himself.



3. (b) He is commanded, secondly, to
hate himself; that is, to condemn in
himself whatever is pleasing and acceptable
to the flesh; as honor, luxury,
revenge, anger, avarice, and whatever
else savors of the flesh. He is to
crucify the flesh with its affections
and lusts, and to abhor in himself its
whole offspring, as the work of the
devil himself, tending only to increase
and nourish the perverse seed of original
depravity. And such self-abhorrence
in a sinner, will then of necessity
be followed by pleading guilty,
and by looking upon himself as one
worthy of eternal death.

3. (b) He is instructed, secondly, to self-loathing; meaning he should reject everything in himself that is pleasing and acceptable to his desires, like pride, luxury, revenge, anger, greed, and anything else that caters to the flesh. He must deny the flesh along with its desires and cravings, and detest in himself all its results, viewing them as the work of the devil, which only serves to amplify and nourish the twisted roots of original sin. This kind of self-loathing in a sinner will inevitably lead to admitting guilty and seeing himself as deserving of eternal death.




4. (c) The third lesson enjoined in
these words, consists in taking up the
cross, and in following the Lord: that
is, that we, not with a morose and discontented,
but with a ready mind,
bear all manner of sufferings, and
deem ourselves worthy, not only of
these, but even of far more grievous
afflictions. Thus Christ himself, whose
example is set before us, “endured the
cross, and despised the shame” (Heb.
12:2), thereby teaching us, that in
“quietness and confidence shall be our
strength.” Isa. 30:15. And all that is
comprehended in the imitation of, or
following after, Christ.

  
4. (c) The third lesson taught in these words is about taking up the cross and following the Lord: meaning that we should endure all kinds of suffering with a willing spirit, not a gloomy or dissatisfied one, and consider ourselves worthy, not just of these challenges, but even of much harsher trials. Christ himself, whose example we follow, "bore the cross and disregarded the shame" (Heb. 12:2), teaching us that “In calm and confidence, we will find our strength.” Isa. 30:15. Everything is included in imitating or following Christ.



5. Upon the whole, these things
make it appear, that a soul truly humble
and penitent, thinks itself unworthy
of all divine benefits, and even of
daily food and refreshment. And this
accords with the example of Christ
himself, who, parched with thirst on
the cross, and having vinegar given
him mixed with gall, said no more,
than, “It is finished.” John 19:30.
This was the reason also, that the
true penitents under the old law
judged themselves entirely unworthy
of any good thing. They put sackcloth
on their bodies, and sat in ashes.
They satisfied their hunger with bread
taken from the ashes, and quenched
their thirst with water mingled with
tears; as a testimony that they did
not deserve any cleaner or better food,
but merited rather to eat and to drink
with their food, the very tears that
trickled upon it.

5. Overall, these factors show that a truly humble and repentant soul sees itself as unworthy of all divine blessings, even basic food and comfort. This aligns with the example of Christ himself, who, suffering from thirst on the cross and offered vinegar mixed with gall, simply said, "It's done." John 19:30. Because of this, true penitents under the old law viewed themselves as completely unworthy of any good thing. They wore sackcloth and sat in ashes. They satisfied their hunger with bread taken from the ashes and quenched their thirst with water mixed with tears; as a sign that they believed they didn’t deserve any cleaner or better food, but rather deserved to eat and drink alongside their food the very tears that fell onto it.




6. Now the cause of this great self-abasement,
was that profound sense
with which they were affected, that,
on account of their sin, they deserved
an eternal curse and condemnation.
This consideration lays the returning
sinner very low. He deems himself
utterly unworthy even of the least of
the benefits of God. An illustration
of this we have in Mephibosheth, the
son of Jonathan. When David was
raised to the royal dignity, he called
to mind the kindness of his friend
Jonathan, who formerly had delivered
him out of the hand of his father
Saul; and commanding search to be
made, whether there remained any of
Jonathan's family, to whom he might
make a suitable return of thanks; he
at last found Mephibosheth, a lame
and poor man, who, being ordered by
David to eat bread at the king's table,
bowed himself, and exclaimed: “What
is thy servant, that thou shouldest
look upon such a dead dog as I am?”
2 Sam. 9:8. This is a pattern, indeed,
of a soul truly contrite in spirit
and penitent in heart, and, therefore,
sensible of both its own unworthiness,
and of all the mercies bestowed on it
by the Lord. And truly we may,
with far greater reason, make use of
[pg 203]
the same humble speech, whenever
the Lord our God vouchsafes to us, as
it were, the food of his own table, and
in the Holy Supper gives us his body
and blood to eat and drink.

  
6. The reason for this deep self-humiliation was the intense understanding they had that, due to their sins, they deserved eternal punishment and condemnation. This realization brings the repentant sinner very low. They see themselves as completely unworthy of even the smallest blessings from God. A good illustration of this is Mephibosheth, the son of Jonathan. When David became king, he remembered the kindness of his friend Jonathan, who had saved him from his father Saul. He ordered a search to find anyone left from Jonathan's family to show his gratitude, and eventually, he found Mephibosheth, a lame and impoverished man. When David told him to eat at the king's table, Mephibosheth bowed down and said, "What is your servant that you would pay attention to someone as worthless as me?" 2 Sam. 9:8. This is a true example of a soul that is genuinely remorseful and penitent, aware of its own unworthiness and grateful for all the mercies given by the Lord. In fact, we can more justifiably express the same humble sentiment whenever the Lord our God graciously offers us the food from His own table, and in the Holy Supper gives us His body and blood to eat and drink.  
[pg 203]




7. In like manner does the Prodigal
Son, after his repentance, express his
sorrowful mind to his Father: “Father,”
says he, “I am no more worthy
to be called thy son; make me as one
of thy hired servants.” Luke 15:19.
The woman of Canaan was even content
to be called a dog, if she were
but permitted to “eat of the crumbs
falling from the master's table.” Matt.
15:27. Peter says to the Lord: “Depart
from me, for I am a sinful man!”
(Luke 5:8); that is, I am not worthy
that thou shouldest have any further
converse with me. And the centurion
of Capernaum was of the same mind:
“Lord,” says he, “I am not worthy
that thou shouldest come under my
roof.” Matt. 8:8. So also St. Paul
professes himself to be “not meet to
be called an apostle” (1 Cor. 15:9):
and declares, that he “counted not
his life dear unto him, so that he
might finish his course with joy.”
Acts 20:24. This inward sense of
self-abasement David expresses when
he speaks of “eating ashes like bread,
and mingling his drink with weeping.”
If the heart of a Christian be
brought to a sense of this vileness,
then it is truly contrite and humble,
and fit to be made a living sacrifice
unto the Lord. Ps. 51:19.

  
7. Similarly, the Prodigal Son, after realizing his mistakes, shares his sorrow with his Father: “Dad,” he says, "I’m not worthy to be called your son anymore; just treat me like one of your hired workers." Luke 15:19. The Canaanite woman was willing to be called a dog just to "eat the scraps that fall from the master's table." Matt. 15:27. Peter tells the Lord: “Leave me alone, Lord, because I’m a sinful person!” (Luke 5:8); meaning, I am not worthy for you to engage with me any further. Similarly, the centurion from Capernaum said: “Sir,” he stated, "I’m not worthy for you to enter my home." Matt. 8:8. Likewise, St. Paul claims he is “not worthy of being called an apostle” (1 Cor. 15:9): and he expresses that he "didn't value his life highly, so he could complete his journey with joy." Acts 20:24. This deep sense of humility is shown by David when he says he is "eating ashes like bread and mixing his drink with tears." If a Christian's heart feels this unworthiness, then it is truly repentant and humble, ready to become a living sacrifice to the Lord. Ps. 51:19.



8. A second property of true repentance,
is, to grieve at nothing so
much as at the offences offered to God
himself. This is intimated in these
words: “Because of thine indignation
and thy wrath, for thou hast
lifted me up, and cast me down.”
That is, Of all my other miseries and
griefs, the greatest and most insupportable,
is the sense I have of my
having so heinously offended the infinitely
good, holy, and righteous God.

8. A second aspect of true repentance is to feel more sorrow over the offenses committed against God himself than anything else. This is suggested by the words: "Because of your anger and rage, you have raised me up and tossed me aside." In other words, of all my other pains and struggles, the deepest and most unbearable is the realization that I have so greatly offended the infinitely good, holy, and righteous God.




9. Since God is nothing but love,
grace, righteousness, goodness, and
mercy, yea, the original source of all
virtue, He must of necessity be offended
with every sin committed by
men; since the nature of sin is directly
opposite to the nature of God. Thus
by injustice, the justice of God is offended,
he being justice itself. By lying,
the truth of God is offended, he
being truth itself. By hatred the love
of God is offended, he being love itself.
In a word, since God is the perfection
of all virtue, goodness, and love, it can
be no other than diabolical malice to
offend such infinite goodness, such immense
love, nay, Love itself. Had he
at any time injured us, it might be no
such great wonder, if we hated him,
and offended him in our turn: but
now, that he gives us nothing but what
is good—soul, body, and life itself;
that he feeds and clothes us; that he
heals our body when it is sick; yea,
pardons our sins when we pour out to
him our souls; is ready to receive us
into favor, as often as we return; now
that he has given us his only Son with
the Holy Spirit, yea, and Himself too,
and adopted us into the number of his
children: and having done all this for
men, to be yet offended, opposed, and
hated by them, is a madness, a malice
altogether unaccountable and monstrous.
Would it not be most wicked
and impious to kill him who gave thee
life; to beat and wound him, who
kindly embraced and cherished thee
in his bosom; to insult and affront
him, who heaped honors and dignities
upon thee; and to disown and reject
him, who had chosen thee for his son?
But all these, and far greater indignities,
thou offerest to thy heavenly Father,
[pg 204]
to the supreme, the righteous,
the holy God, whom angels adore and
fear, and whom seraphim worship with
the acclamations of “Holy, holy, holy
is the Lord of hosts; the whole earth
is full of his glory!” Isa. 6:3. And
thou, who art but dust and ashes, art
not afraid to offend him! If a penitent
man earnestly calls to mind this
monstrous sin, it is impossible but he
must be affected with the keenest sorrow
of heart, and feel the smart of his
wounded conscience to equal and even
exceed that of a wounded body. And
there is all the reason in the world
why it should be so. For hence must
necessarily arise a dread and terror,
inwardly threatening the conscience
with wrath and judgment, and outwardly
setting before it the approach
of temporal calamities: whence a man,
even as Job complains (ch. 6:1, etc.),
finds no rest, takes no delight in anything,
loathing even his meat and
drink. These terrible pangs of conscience
are described by David:
“Thine arrows,” says he, “stick fast
in me: and thy hand presseth me
sore.” Ps. 38:2. For as a wound
grievously smarts and grows worse
whilst the arrow remains fixed in it;
so also it is with the conscience, whilst
the sting of sin and judgment is not
taken away. And these lashes and
clamors proceed from nothing but the
sentence of divine justice proclaimed
in the conscience, and the terrors of
hell and death attending it. Therefore,
David exclaims, “Thou hast lifted me
up, and cast me down:” like one
thrown down from a lofty rock into a
low valley, who is so bruised and maimed,
that not one sound limb remains.

  
9. Since God is nothing but love, grace, righteousness, goodness, and mercy—indeed, the original source of all virtue—He must naturally feel offended by every sin people commit, as the essence of sin directly opposes the essence of God. Thus, when there is injustice, God’s justice is offended, since He is justice itself. By lying, the truth of God is offended, for He embodies truth. By hatred, the love of God is offended, since He is love itself. In short, since God is the perfection of all virtue, goodness, and love, it is nothing less than malicious to offend such infinite goodness and immense love—indeed, Love itself. If He had ever harmed us, it might not be so surprising if we hated Him and offended Him in return. But now, He gives us nothing but good—soul, body, and life itself; He feeds and clothes us; He heals our bodies when they’re sick; He forgives our sins when we pour out our hearts to Him; He is ready to welcome us back as often as we return; now that He has given us His only Son along with the Holy Spirit, and even Himself, and adopted us as His children: having done all this for humanity, to still be offended, opposed, and hated by us is utterly madness and an incomprehensible malice. Would it not be the height of wickedness to kill the one who gave you life, to beat and wound the one who lovingly embraced and cared for you, to insult the one who bestowed honors and dignity upon you, and to reject the one who chose you as His child? Yet all these, and even greater indignities, you inflict upon your heavenly Father, [pg 204] the supreme, righteous, and holy God, whom angels adore and fear, and whom seraphim worship with the cries of “God is holy, holy, holy; the entire earth is filled with his glory!” Isa. 6:3. And you, who are just dust and ashes, are not afraid to offend Him! If a repentant person sincerely reflects on this monstrous sin, it is impossible not to feel the deepest sorrow in their heart and the sting of their guilty conscience, which can equal or even exceed the pain of a wounded body. There are numerous reasons for this. From it naturally arises a dread and terror, internally threatening the conscience with wrath and judgment, while externally presenting the risks of temporary troubles: therefore a person, like Job complained (ch. 6:1, etc.), finds no rest and takes no pleasure in anything, loathing even their food and drink. These intense pangs of conscience are described by David: "Your arrows," he says, "Stay with me; your hand weighs heavily on me." Ps. 38:2. Just as a wound hurts and worsens while the arrow remains embedded in it, so too does the conscience suffer while the sting of sin and judgment lingers. These torments and cries come solely from the sentence of divine justice declared within the conscience, and the fears of hell and death that accompany it. Thus, David cries out, "You have lifted me up and brought me down:" like someone thrown from a high rock into a low valley, who is so bruised and broken that not one sound limb remains.



10. But how terrible soever the fear
of the judgments of God may prove to
an awakened conscience, yet is there
some ground of comfort; since the
prophet tells us, that these arrows,
these threats, these terrors, are the
arrows and terrors of God himself.
And it is God, who having thereby
wounded and broken the heart, heals
and restores it again. It is he that
killeth, and it is He that maketh
alive; He boweth down, and He raiseth
again (Ps. 146:8); He bringeth
down to the grave, and He bringeth
up again. 1 Sam. 2:6.

10. But no matter how terrible the fear of God's judgment can be for a troubled conscience, there is still some reason for comfort; the prophet tells us that these arrows, these threats, these terrors, are the arrows and terrors of God himself. And it is God who, having wounded and broken the heart, also heals and restores it. It is He who kills and He who brings to life; He bows down and raises up again (Ps. 146:8); He brings down to the grave and brings up again. 1 Sam. 2:6.



11. Whosoever, therefore, accounts
and feels nothing to be more bitter
and grievous, than to have offended
God, the infinite Good, and Love itself;
he only has experimentally learned
the doctrine of contrition, and laid
a firm foundation for sound and genuine
godliness. This was one of David's
acts of repentance: “Against
thee,” says he, “Thee only, have I
sinned.” Ps. 51:4. As if he had said,
“This is my anguish and sorrow, that
I have offended thee.” And Daniel
thus expresses himself: “Lord, righteousness
belongeth unto thee, but unto
us, confusion of face,” because we have
offended so righteous a God. Dan.
9:7.

11. Therefore, anyone who truly believes and feels that nothing is more painful and distressing than having offended God, the ultimate Good and Love itself; has genuinely understood the lesson of repentance and built a solid foundation for true and sincere faith. This was one of David's acts of repentance: “Against you,” he says, “Only against you have I sinned.” Ps. 51:4. As if he were saying, "This is my pain and sadness, that I have wronged __A_TAG_PLACEHOLDER_0__." Daniel expresses it like this: “Lord, righteousness belongs to you, but we are filled with shame and confusion.” because we have offended such a righteous God. Dan.
9:7.



12. The third property of repentance
is contained in these words:
“My days are like a shadow that
declineth; and I am withered like
grass.” That is, a heart truly penitent,
is deeply sensible of its own
weakness. It entirely despairs of its
own strength and ability, knowing
itself to be as destitute of life and
power, as the very shadow; and as
empty of spirit and moisture, as the
grass that fadeth away. The same
is affirmed in another Psalm: “Behold,
thou hast made my days as a
handbreadth, and mine age is as nothing
before thee: verily, every man at
his best state is altogether vanity.”
Ps. 39:5.

12. The third property of repentance is found in these words: "My days feel like a fading shadow, and I’m dried up like grass." In other words, a genuinely penitent heart is fully aware of its own weakness. It completely loses hope in its own strength and abilities, recognizing itself as lifeless and powerless, like a mere shadow; and as devoid of spirit and moisture as fading grass. This is also confirmed in another Psalm: "Look, you've made my days feel so short, and my life seems insignificant to you; truly, everyone at their best is completely pointless." Ps. 39:5.

[pg 205]



13. O! how noble a step would it
be toward the attainment of substantial
wisdom, were man but sensible of
his own nothingness! Man is nothing,
as a shadow is nothing. As a
shadow is without life, and without
substance of itself, and vanishes at
the departure of the sun; so is the
condition of man, whenever the Lord
withdraws the light of life from him!
And it is worthy of observation, that,
the nearer the sun is, the less are the
shadows observed to be; and on the
contrary, the farther the sun removes
from us, the larger the shadows appear.
The same happens to man: the more
of God and his gifts is present with a
good man, the less he esteems himself,
the less he boasts of himself, and of
what he calls his. On the contrary,
the farther a man is removed from
God, the greater he is in his own eyes;
the more he is puffed up with his parts
and abilities, the more he extends the
bounds of his pride, and the less he
knows how to keep within proper
compass. Again, as shadows at the
setting of the sun are greatest, though
then just ready to disappear and vanish
away; their greatness being but a
forerunner of their approaching end;
so it is with the shadows of this world,
and the whole train of vain pomps and
pleasures. They pass away suddenly
when we are most lifted up by them.
As the shadows vanish upon the withdrawing
of the sun; so when an empty
man becomes great in his own eyes,
the divine sun sets upon him unexpectedly,
and he returns to be nothing,
even when he thought to be something.
Moreover, as the shadow has no life
of itself, but entirely moves with the
motion of the sun, upon which it depends:
so man of his own nature, is
nothing but a body destitute of life
and motion; and it is God alone who
is able to put life and motion in it.
The shadow of a tall and goodly tree
moves not, except as the tree itself is
moved; so man only liveth and moveth
in God (Acts 17:28), of whom he is a
shadow and reflected image. The hour
of death will at length fully declare,
that man's “days on the earth are as
a shadow” (1 Chron. 29:15; Job 8:9),
as a vain shew or image (Ps. 39:5);
nay, as grass which grows up, but soon
withereth when it is mown down: so
fades our life away immediately, when
it is cut down by the fatal scythe of
death. Ps. 102:3, 11; Ps. 103:15. Lo!
thus are our days consumed like smoke,
and we are “gone like the shadow when
it declineth.” Ps. 109:23.


13. Oh! What a noble step it would be toward gaining true wisdom if humans recognized their own nothingness! Humans are nothing, just like a shadow is nothing. A shadow lacks life and substance on its own, disappearing when the sun sets; similarly, humans lose their essence whenever the Lord withdraws the light of life from them! It’s worth noting that the closer the sun is, the less noticeable the shadows are; on the flip side, the farther the sun is from us, the larger the shadows seem. The same applies to people: the more of God and His gifts a good person possesses, the less they value themselves, the less they boast about themselves, and about what they call theirs. Conversely, the farther someone is from God, the greater they appear in their own eyes; the more they are filled with pride in their talents and abilities, the more they stretch the limits of their arrogance, and the less they know how to stay within proper bounds. Again, just as shadows grow longest at sunset, even as they’re about to vanish; their size being merely a sign of their imminent end; so it is with the illusions of this world and the whole array of vain splendors and pleasures. They fade away quickly when we are most captivated by them. Just as shadows disappear when the sun is gone, when a hollow person sees themselves as great, the divine sun sets upon them unexpectedly, leaving them to be nothing, even when they believed they were something. Moreover, just as a shadow has no life of its own but entirely moves with the sun, on which it depends; so humans, by their very nature, are nothing but lifeless bodies; only God can infuse them with life and motion. A shadow of a tall and beautiful tree moves only when the tree itself moves; likewise, humans live and move in God (Acts 17:28), of whom they are but a shadow and reflected image. The hour of death will ultimately reveal that human "Days on earth are like a shadow." (1 Chron. 29:15; Job 8:9), like a fleeting illusion or image (Ps. 39:5); indeed, like grass that grows but withers quickly when cut down: thus, our lives fade away instantly when cut down by the inevitable scythe of death. Ps. 102:3, 11; Ps. 103:15. Behold! Our days are consumed like smoke, and we are "gone like a shadow at sunset." Ps. 109:23.




14. Now when a man by true humility
is thoroughly persuaded of all this,
and is convinced that he is nothing in
the sight of God but a lifeless shadow,
then, verily, his repentance is unfeigned,
and his heart right before the
Lord. And as it is appointed unto all
men once to undergo a natural death,
so ought all daily to die unto sin, that
they may live unto God, and depart
happily out of this mortal life, when
all the shadows disappear. This daily
dying to the world, as it is the best
exercise, so it is also the best preparation
for the hour of death; and if we
earnestly practise the former, we shall
then be fitted for undergoing the latter.
That which we most frequently
practise, becomes most perfect to us.

  
14. When a person truly embraces humility and becomes fully aware that they are nothing more than a lifeless shadow in the eyes of God, then their repentance is sincere, and their heart is right with the Lord. Just as every person is destined to experience natural death once, everyone should die to sin daily, so they can live for God and leave this mortal life joyfully when all shadows fade away. This daily act of dying to the world is not only the best practice but also the best preparation for the moment of death; if we earnestly engage in the former, we will be ready for the latter. What we practice most often becomes most perfected in us.




15. The fourth property of true repentance,
is union with God, implied in
these words: But thou, O Lord, shalt
endure forever, and thy remembrance unto
all generations. As if the prophet had
said: “Though I am persuaded, that
I am a perishing shadow, and wither
like grass (Ps. 102:11), yet I am no
less certain, that in thee I shall abide
for ever; for thou thyself art eternal.”
[pg 206]
As by sin a man is divorced from God,
so by true conversion, he is again
united to him. Even as the Person
of Christ is indivisible, and as the
eternal Deity united the human nature
in Christ Jesus with itself in so firm
a bond, as is not to be dissolved by
death itself (the humanity of Christ
remaining in perpetual union with the
Divinity, and with the glory therein
residing): so, in the work of true conversion
to God, penitent and believing
souls are so closely and intimately
united to God, that neither life nor
death can separate them from him
(Rom. 8:38): for “he that is joined
to the Lord, is one spirit” (1 Cor. 6:17),
God betrothing us unto himself
forever. Hosea 2:19. In a word, Christ
himself is our only Witness; and he is
the Book of Life wherein we are
plainly taught, that as his human nature
abides eternally united with the
divine, so all believers shall be eternally
united with their Lord and
Head, being one spirit with him. Now,
as God is eternal, and Christ eternal;
so the promises of God in Christ are
also eternal and inviolable, he having
made with us a covenant of everlasting
grace. Ps. 111:5. Therefore,
though a true Christian be forsaken
of the world; be vexed and tormented
by sin, death, hell, and the devil himself;
nay, though even his own flesh
and heart fail at last, and be wholly
consumed, yet is God “the strength
of his heart, and his portion for ever.”
Ps. 73:26.

  
15. The fourth aspect of true repentance is being one with God, as shown in these words: But you, O Lord, will last forever, and your name will be remembered throughout all generations. It's as if the prophet is saying: "Even though I know I'm a fading shadow, and I wither like grass (Ps. 102:11), I'm equally sure that in you I will live forever; because you yourself are eternal."
[pg 206]  
Just as a person is separated from God by sin, true conversion brings them back together. Just as Christ's nature is inseparable, and as the eternal God unites human nature with itself in Christ Jesus in an unbreakable bond that even death cannot dissolve (the humanity of Christ remaining perpetually unified with the deity and the glory within it), so in true conversion, penitent and believing souls are so closely and intimately united with God that neither life nor death can separate them (Rom. 8:38): for "Anyone who is united with the Lord becomes one spirit with Him." (1 Cor. 6:17), with God committing himself to us forever. Hosea 2:19. In a nutshell, Christ himself is our only Witness; he is the Book of Life where we learn that just as his human nature is eternally united with the divine, all believers will be eternally united with their Lord and Head, being one vibe with him. Now, since God is eternal, and Christ is eternal; the promises of God in Christ are also eternal and unbreakable, having established with us a covenant of everlasting grace. Ps. 111:5. Therefore, even if a true Christian is forsaken by the world; tormented by sin, death, hell, and the devil himself; or even if their own flesh and heart ultimately fail and are completely consumed, God remains “the strength of their heart, and their share forever.” Ps. 73:26.








 Chapter 11.


 Demonstrating that the result of conversion is the new creation; also, that the Christian, through faith, is a master of all, and through love, a servant of all; and that the life of Christ serves as a model for us.



If anyone is in Christ, they are a new creation.—2Cor.5:17.



All that are in Christ by faith,
are “new creatures;” that is,
they are the children of God, are
righteous before God, have forgiveness
of sin, and the Holy Ghost; they
are partakers of the divine nature (2
Peter 1:4), are heirs of everlasting
life, and are liberated in their consciences
from the law, the curse,
death, the devil, hell, and damnation.
All, whatever appertains to their salvation,
is in them begotten of Christ
by grace, and is conceived by them
through faith; hence, neither time
nor place, neither law, nor commandment,
nor ceremonies, nor anything
whatsoever, can be any hindrance to
them. They are made perfect in
Christ, who is now become a vital
principle in them, and they have in
him the accomplishment of the law
through faith. Rom. 10:4.

Everyone who believes in Christ is a "new creation;" meaning they are children of God, right with God, have their sins forgiven, and possess the Holy Spirit; they share in the divine nature (2 Peter 1:4), inherit eternal life, and are free in their consciences from the law, the curse, death, the devil, hell, and condemnation. Everything related to their salvation is birthed in them through Christ by grace, and is realized through their faith; therefore, nothing such as time, place, law, commandments, ceremonies, or anything else can stand in their way. They are made complete in Christ, who has now become a living source within them, and they achieve the fulfillment of the law through faith in him. Rom. 10:4.




2. Thence the name of a Christian
is a higher and more excellent name
than all the names in the world. It
is a greater name than is to be found
in palaces and courts, a name above
all posts of greatness, above the whole
[pg 207]
world, with all that it contains. But,
on the other hand, the name of a
Christian is also the lowest name of
all the names in the world, without
exception. Thus, in the same degree,
faith exalts a Christian above all; love
brings down a Christian under all.
This thou wilt then best understand,
when thou seriously considerest the
holy life of Christ; which is the brightest
mirror both of love, and of all other
virtues. See Phil. 2:5-8.

  
2. Therefore, the name of a Christian is a higher and more honorable name than all the names in the world. It is a greater name than those found in palaces and courts, a name that rises above all positions of power, above the entire [pg 207] world and everything in it. However, the name of a Christian is also the lowest of all names, without exception. In this way, faith lifts a Christian most importantly; love brings a Christian underneath everything. You will best understand this when you seriously consider the holy life of Christ, which is the clearest reflection of love and all other virtues. See Phil. 2:5-8.




3. Behold how Christ made himself
the servant of all! how humble was
he in heart! how meek in spirit! how
kind and gracious in words! how benevolent
in his behavior! how merciful
towards the poor! how compassionate
towards the distressed! how
patient towards his slanderers! how
calm in his answers! how merciful
towards sinners! Whom did he ever
despise? whom did he ever revile, being
reviled? How condescending was
he to the very meanest! how ready
to show acts of grace to all, without
distinction! how heartily did he seek
the salvation of all men, praying
for his very enemies and murderers!
Luke 23:34. How did he bear our
sickness, sorrows, reproaches, stripes,
wounds, and punishments! And indeed,
what else is the life of Christ,
but a most accomplished pattern of
love, humility, patience, and all other
virtues whatsoever! This we ought
to look into, and to reflect upon it in
our hearts; but especially when we
are alone. This is better than all the
high boasts of knowledge, and all the
art and wisdom of the world. This
life of Christ is like a seal (Cant. 8:6)
to be stamped upon our hearts, and
leave there the impression of his image,
life, love, humility, patience, cross, reproach,
and death. This would prove
a true celestial light to our hearts, and
a powerful means both to renew us
in the inner man, and to transform us
more and more into the divine image.
Now as Christ was under all men, yea,
under all creatures, in his state of humiliation
in this world; but is now in
his state of exaltation, a Lord over all:
so a Christian is, with reference to his
faith, a lord over all, nothing being
excepted but God; but with regard to
his life and conduct, a servant of servants,
being under all persons and
things.

  
3. Look at how Christ made himself the servant of everyone! How humble he was in heart! How meek in spirit! How kind and gracious in his words! How good-hearted in his actions! How merciful toward the poor! How compassionate to those in distress! How patient with his attackers! How calm in his responses! How forgiving towards sinners! Who did he ever look down on? Who did he ever insult, even when insulted? How gracious was he to the very least! How eager he was to show kindness to all, without exception! How sincerely he sought the salvation of everyone, even praying for his enemies and murderers! Luke 23:34. How did he endure our sickness, sorrows, insults, wounds, and punishments! Indeed, what is the life of Christ but a perfect example of love, humility, patience, and all other virtues! We should contemplate this and think about it in our hearts; especially when we are alone. This is better than all the prideful claims of knowledge and all the skills and wisdom in the world. The life of Christ is like a seal (Cant. 8:6) that should be impressed upon our hearts, leaving an imprint of his image, life, love, humility, patience, suffering, disgrace, and death. This would serve as a true heavenly light to our hearts and powerfully renew our inner selves, transforming us more and more into the divine image. Just as Christ was under everything men, indeed, under all creatures, in his state of embarrassment in this world; but is now in his state of elation, a Lord overall: so a Christian is, regarding his belief, a lord overall, with nothing excepted but God; but with respect to his life and actions, a servant of servants, being under everything people and things.








 Chapter 12.


 Demonstrating that Christ is the only path and ultimate purpose of true godliness; and that people stray when God does not guide and direct them.


Teach me your way, O Lord: I will walk in your truth; unite my heart to revere your name.P.S.86:11.



This way is Christ. He says, “I
am the way.” John 14:6. But
thou wilt here ask, How am I to come
to him? The answer is: By faith.
For faith unites us with Christ; love
binds us fast; and hope upholds and
sustains us while we walk in this way;
that is, in the life of Christ. Yet at
the same time, faith, hope, and love,
all proceed from Christ himself, and
[pg 208]
are his work in us. All these graces
flow from him, and return to him.
This way goes out from him, and
leads back to him again.

This is the way of Christ. He says, "I'm the way." John 14:6. But you might ask, how do I come to him? The answer is: through faith. Because belief connects us with Christ; love holds us together; and hope supports and strengthens us while we walk in this way; that is, in the life of Christ. At the same time, faith, hope, and love all come from Christ himself, and [pg 208] are his work in us. All these gifts flow from him and return to him. This way starts from him and leads back to him again.




2. Faith apprehends the Person of
Christ, and his office; Love follows
Christ in his life and conversation;
Hope seizes on the glory that is hereafter
to be revealed in Christ. Faith
must have no other Christ, no other
Redeemer, no other Saviour, no other
Mediator and Way to life, but Jesus
Christ only. Love sets before itself
the one only life of Christ, as the most
perfect and shining pattern to which
to conform itself. Hope looks up
steadfastly to Christ, as the glorious
Captain of our salvation, keeping its
eye fixed upon his everlasting kingdom
above. This, this is the right
way; this is the unerring truth, wherein
we are to walk; and this is what
is meant by having the heart united, to
fear the Lord's name.

  
2. Faith understands the Person of Christ and His role; Love follows Christ in His life and conversations; Hope clings to the glory that will be revealed in Christ later. Belief must have no other Christ, no other Redeemer, no other Savior, no other Mediator and Path to life, but Jesus Christ only. Love looks to the one true life of Christ as the most perfect and shining example to follow. Hope gazes steadily at Christ, the glorious Leader of our salvation, keeping its focus on His everlasting kingdom above. This, this is the right method; this is the unchanging truth we should follow; and this is what is meant by having a united heart to reverence the Lord's name.




3. These three chief virtues are
allied again to three other virtues.
The alliance of faith, is with humility;
of love, with patience; and of hope,
with prayer. For he that believeth,
humbleth himself; he that loveth, is
patient; and he that hopeth, learns to
pray, and boldly to approach the
throne of grace. O how goodly and
beautiful is this way! This is the
way of God, the way of salvation, the
path to glory, even our great Master's
way! And may He himself teach us
this way of truth, and inspire us with
courage to walk in it! Where this
frame of mind is, there the soul is
firmly united to the fear of the Lord;
and this is that one thing which David
desired. Ps. 27:4. Such a one is resolved
heartily to follow Christ in his
humility and love, meekness and patience,
expelling, through the lowliness
of Christ, the venom of pride that
lurks within. Consider how Christ
thy Lord was made for thee a despicable
worm (Ps. 22:6), and trampled
upon by the basest of men! and by
looking to him, learn to restrain thy
haughty temper. In a word, let his
humility slay thy pride; and do thou
suppress the assaults of covetousness,
by meditating on the poverty of Christ.
Behold, he had not so much as even
where to lay his head (Matt. 8:20),
and how eager art thou to grasp in
possession whatever thy unbounded
desires fix themselves upon! Let the
spirit of envy die, by the consideration
of the overflowing love of Christ. He
hath given thee life itself, and thou
grudgest thy neighbor even a morsel
of bread. Let the thirst for revenge be
overcome in thy breast by the meekness
of Christ. Behold! he prayed
for his enemies (Luke 23:34); and
thou dost not even pray for thy
friends. His face being buffeted and
spit upon by sinners, he quietly endured
it; and thou canst hardly endure
a severe look, or an unkind word
from thy neighbor! Let the enticements
to lust and voluptuousness be
beaten down, by the agony and pains
which thy Lord suffered in his holy
body. Behold, and see, whether the
sorrows of any man were ever like
unto his sorrows! Lam. 1:12. This
consideration will prove a check to
the wanton lusts of thy flesh, and a
curb to thy thirst after worldly pleasure.
He wore a crown of thorns; and
wouldest thou wear one of gold? He
wept for the sins of others; and refusest
thou to weep for thine own? He
was a man of sorrows; and shouldest
thou wish to be a man of pleasure?


3. These three main virtues are connected to three other virtues. The connection of faith is with humility; love connects with patience; and hope is linked to prayer. For the person who believes humbles themselves; the one who loves is patient; and the one who hopes learns to pray and approaches the throne of grace with boldness. Oh, how good and beautiful is this path! This is the way of God, the way to salvation, the path to glory, our great Master's way! May He Himself teach us this way of truth and inspire us with the courage to walk in it! Where this mindset exists, the soul is firmly united to the fear of the Lord; and this is that one thing which David desired. Ps. 27:4. Such a person is wholeheartedly resolved to follow Christ in his humility and love, meekness and patience, casting out, through the lowliness of Christ, the poison of pride that lurks within. Consider how Christ, your Lord, was made a lowly worm for you (Ps. 22:6) and was trampled upon by the lowest of men! By looking to Him, learn to control your haughty temper. In short, let His humility kill your pride; and you suppress the urges of envy by meditating on Christ's poverty. Look, He had nowhere to lay His head (Matt. 8:20), and how eager are you to grasp at possessions for whatever your unlimited desires fix upon! Let the spirit of jealousy die by considering the overflowing love of Christ. He gave you life itself, and you begrudge your neighbor even a piece of bread. Let the thirst for payback be overcome in your heart by the meekness of Christ. Look! He prayed for His enemies (Luke 23:34); yet you don’t even pray for your friends. His face was beaten and spit on by sinners, and He endured it quietly; yet you can hardly bear a serious look or an unkind word from your neighbor! Let the temptations of desire and indulgence be defeated by the agony and pain that your Lord suffered in His holy body. Look, and see if any man's sorrows have ever been like His sorrows! Lam. 1:12. This reflection will serve as a restraint on the reckless desires of your flesh and a curb to your thirst for worldly pleasure. He wore a crown of thorns; would you wear one of gold? He wept for the sins of others; do you refuse to weep for your own? He was a man of sorrows; should you wish to be a man of pleasure?



[pg 209]






 Chapter 13.


 Demonstrating that Jesus Christ is the true Book of Life and that His poverty teaches us to disregard the glory of the world.



You know the grace of our Lord Jesus Christ, that although he was wealthy, for your benefit he became poor, so that through his poverty you might become rich.—2Cor.8:9.




All who believe in Jesus Christ,
the Son of God, are written “in
the book of life” (Phil. 4:3), or as
the Lord expresses it, “in heaven.”
Luke 10:20. This shall be made manifest
in that great day, when the Lord
will “confess their names before his
Father, and before his angels.” Rev.
3:5. But besides this, the Lord Jesus
himself is a most complete Book of a
truly Christian life: he being, as the
word and wisdom of the Father, made
man, and come into the world to teach
us by his life and death; and by his
conduct and conversation, to set a
pattern before us for our imitation.

  
Everyone who believes in Jesus Christ, the Son of God, is recorded "in the story of life" (Phil. 4:3), or as the Lord puts it, “in heaven.” Luke 10:20. This will be revealed on that great day when the Lord will "acknowledge their names before his Father and before his angels." Rev. 3:5. Additionally, the Lord Jesus himself is a perfect example of a truly Christian life: he is, as the word and wisdom of the Father, made human, and came into the world to teach us through his life and death; and by his actions and words, to set a model for us to follow.




2. The whole of his life, from his
tender infancy to his death, was made
up of nothing but a continual series
of crosses and afflictions; insomuch
that he took hardly any step without
the inseparable attendance either of
a pressing poverty, or of great contempt,
or of most exquisite pains and
sufferings: and into these three heads
the entire extent of the life of Christ
may be fitly resolved.

  
2. Throughout his life, from his early childhood to his death, he faced nothing but a constant series of struggles and hardships; so much so that he hardly took a step without being accompanied by ongoing poverty, significant scorn, or intense pain and suffering. These three aspects can effectively summarize the entirety of Christ's life.



3. The poverty which the Lord endured,
may be considered again under
a threefold aspect. In the first place,
he was poor in relation to outward
things. This he himself declared:
“The foxes,” says he, “have holes, and
the birds of the air have nests; but
the Son of Man hath not where to
lay his head.” Matt. 8:20.

3. The poverty that the Lord experienced can be looked at from three perspectives. First, he was poor in terms of material possessions. He made this clear when he said: “The foxes,” he said, "Birds have nests, and foxes have holes, but the Son of Man has nowhere to rest his head." Matt. 8:20.




4. This indigence in worldly goods
was attended by another, which was
a poverty of friends. Nothing was
more visible in his birth than meanness
and poverty. He was born at
Bethlehem, the least among the cities
of Judah, and of a mother that was
destitute of all wealth and worldly
greatness. Luke 2:4, 7. Nor did he
ever court the favor and friendship of
the great and wealthy of this world.
It is true, that Lazarus of Bethany
was his friend, the Evangelist taking
particular notice, that the Lord loved
him, and thought him worthy of the
title of his friend (John 11:3, 5, 11, 36);
but this friendship was not founded
on any worldly advantage which the
Lord expected from him, but on that
faith, whereby he was induced to believe,
that Jesus was really the true
Messiah.

  
4. This lack of material wealth was accompanied by another, which was a lack of friends. Nothing in his origins was more apparent than poverty and low status. He was born in Bethlehem, the smallest city in Judah, to a mother who had no wealth or social standing. Luke 2:4, 7. He never sought the approval or friendship of the powerful and rich in this world. It is true that Lazarus of Bethany was his friend; the Evangelist specifically mentioned that the Lord loved him and considered him worthy of the title friend (John 11:3, 5, 11, 36); but this friendship was not based on any material benefit the Lord expected from him, but on the faith that led him to believe that Jesus was indeed the true Messiah.




5. The third degree of the Lord's
poverty, was the state of his humiliation,
whereby, laying aside the form
of God, he humbled himself, and made
himself of no reputation. Phil. 2:6, 7.
He thereby entered into the depth of
our misery. He was wearied in the
journeys he undertook, when he
“went about doing good” (Acts 10:
38); but particularly, when he healed
multitudes of sick and diseased, that
continually crowded to him from all
parts, and surrounded him often to
that degree, that he could not so
much as eat bread, and even his very
friends thought him beside himself.
Mark 3:20, 21. He fulfilled also
what was said by the prophet, and is
[pg 210]
repeated in the Gospel: “Himself
took our infirmities, and bare our sicknesses”
(Isa. 53:4; Matt. 8:17); never
withdrawing from any hardship or approaching
calamity, never shrinking
under the burden of poverty, or cruel
mockings, or unjust reproaches, or
other evils, though they were sharp
and numerous. And whereas he
might have been served by all the
creatures of God, and waited on by
legions of angels, yet he dispensed
with all this glory, and did not exert
that sovereign power which he possessed.
He suffered his head to be
torn by thorns, his hands to be bound,
his sacred body to be scourged, his
hands and feet to be nailed to the
cross, his side to be pierced with a
spear. All this he freely allowed,
though it was in his power to prevent
it, and with one word to restrain all
creatures from inflicting an injury on
him.

  
5. The third level of the Lord's poverty was his state of humiliation, where he set aside the form of God, humbled himself, and took on the status of a nobody. Phil. 2:6, 7. He entered into the depths of our misery. He became exhausted from the journeys he took when he “went around doing good” (Acts 10:38); especially when he healed countless sick and suffering people, who constantly flocked to him from all directions, surrounding him to the point where he couldn’t even eat, and even his friends thought he had lost his mind. Mark 3:20, 21. He also fulfilled what was spoken by the prophet, which is [pg 210] repeated in the Gospel: “He took on our weaknesses and carried our illnesses.” (Isa. 53:4; Matt. 8:17); he never shied away from any hardship or imminent danger, never backed down from the burden of poverty, or cruel ridicule, or unjust accusations, or other forms of suffering, even though they were intense and numerous. And although he could have been served by all of God's creations and attended to by legions of angels, he chose to forego all that glory and did not use the sovereign power he held. He allowed his head to be pierced by thorns, his hands to be tied, his sacred body to be whipped, his hands and feet to be nailed to the cross, and his side to be struck with a spear. He permitted all this freely, though he had the power to stop it, and could have easily commanded all creatures to refrain from harming him.



6. In a word, for our sakes, he made
himself subject to all creatures. He
took upon him the form of a servant,
that by his lowliness, he might repair
our losses, and reinstate us in that
sovereign dominion over all the creatures,
which we had lost. He rose
from the dead again, and gained a perfect
conquest at last, thereby to purchase
for us an everlasting victory.
He suffered himself to be tempted by
the devil (Matt. 4:1, 8), hurried about
by his malice, tormented by his instruments,
the Jews, fastened to the cross
by their cruelty; and all this he underwent,
in order to rescue mankind
from the power of the devil and all
his subordinate tools and agents.

6. In short, for our benefit, he became subject to all living beings. He took on the form of a servant so that through his humility, he could mend our losses and restore our rightful place of authority over all creatures, which we had lost. He rose from the dead and achieved ultimate victory, securing for us an everlasting triumph. He allowed himself to be tempted by the devil (Matt. 4:1, 8), subjected to his malice, tormented by his instruments, the Jews, and nailed to the cross by their cruelty; he endured all this to save humanity from the power of the devil and all his subordinate tools and agents.



7. Thus the Strongest became weak;
the Almighty infirm; the most Glorious,
became most despicable; the most
Beautiful, most abhorred and hated;
the most Exalted, most exposed himself
to temptations of all kinds, to sufferings
and difficulties, to pains and
hardships. Hereby he designed to
check and put to shame our sinful
tenderness and effeminacy. We are,
alas! so tender and delicate that the
smallest cross is now complained of
as an insufferable burden, and a little
trouble and toil undergone for the
sake of God and our neighbor, seems
a sufficient plea why men should start
back into the smooth way, and forsake
the Lord; whereas he sends such
trials upon men for the purpose of
promoting thereby the recovery of
their own souls, and the glory of his
name.

7. So the Strongest became weak; the Almighty became frail; the most Glorious became the most despised; the most Beautiful became the most hated; the most Exalted exposed himself to all kinds of temptations, suffering, and hardships. He did this to confront and shame our sinful sensitivity and weakness. We are, sadly, so fragile that we complain about even the smallest hardships as if they were unbearable burdens, and a little trouble or effort for the sake of God and our neighbors seems enough reason for people to turn back to an easy path and abandon the Lord; while he allows such challenges to come to people to help them recover their own souls and glorify his name.




8. Thus the Lord laid aside for a
while the form of God. But this was
not all. He did no less lay aside the
use of the divine wisdom which resided
in him. His conversation with
others was plain and easy; and he
behaved himself like a man who had
not learned letters, as the Jews expressed
it. John 7:15. He did not
assume to himself the wonted formalities
of a great doctor, or of an acute
reasoner and disputer. Neither did he
act like men that value themselves on
account of their parts, skill, polite
learning, and high descent. Nothing
was more visible in his life and conduct
than that quiet serenity of mind
which he enjoyed in the midst of all
the storms of the world. This was
attended, however, by a divine power,
an unaffected holiness of manners, an
unfeigned charity, meekness, and humility.
He made use of plain and
easy terms when he “taught the way
of God in truth” (Matt. 22:16); therefore
he was despised by the proud
Jews as an unlearned man. Thus the
eternal wisdom of God, speaking
through the prophets of old, was cast
aside as folly, and the true light of
[pg 211]
souls rejected as deception: all which
may serve to instruct us not to overvalue
ourselves upon our parts and
abilities; but to consider that they are
not given us for the gratification of
pride; and to employ them solely for
advancing the glory of God, and the
good of our fellow-creatures.

  
8. So the Lord temporarily set aside his divine form. But that’s not all. He also refrained from using the divine wisdom that was within him. His conversations with others were straightforward and approachable; he behaved like a man who had not learned how to read, as the Jews would say. John 7:15. He didn't adopt the usual formalities of a great teacher or a sharp debater. Nor did he act like people who take pride in their skills, education, or noble lineage. One of the most evident things about his life and behavior was the calm peace of mind he maintained amidst the chaos of the world. This came with a divine strength, a genuine holiness in his behavior, sincere love, meekness, and humility. He used simple and clear language when he "taught the true way of God" (Matt. 22:16); because of this, the arrogant Jews looked down on him as someone uneducated. Thus, the eternal wisdom of God, speaking through the prophets of old, was dismissed as foolishness, and the true light of [pg 211] souls was rejected as deceit: all of this serves to remind us not to overestimate ourselves based on our skills and abilities; instead, we should recognize that these gifts are not for indulging our pride, but to be used solely for the glory of God and the welfare of our fellow beings.



9. This simplicity of our Lord was
manifested herein also, that he made
no display of his glory and majesty.
So great was his condescension, that
he freely conversed with sinners. He
did eat and drink with them; and this
for no other reason, but to complete
thereby the great work for which he
was sent, which was, to “seek and to
save that which was lost.” Luke 19:10.
It was on this account that he
was so grievously defamed with a multitude
of odious names by his enemies,
who called him “a gluttonous man, a
wine-bibber, a friend of publicans and
sinners” (Luke 7:34): and at another
time, they exclaimed against him as a
Samaritan, that had a devil. John 8:48.
And, at last, he suffered them to
crucify him between two malefactors,
as if he were the greatest criminal,
whereas he then bore our transgressions.

9. The simplicity of our Lord was also shown in that he didn’t flaunt his glory and greatness. His humility was so immense that he engaged freely with sinners. He shared meals and drinks with them, and this was solely to fulfill the important mission for which he was sent, which was to "to search for and save what was lost." Luke 19:10. Because of this, he was slandered with many awful names by his enemies, who called him "a greedy man, a heavy drinker, a friend of tax collectors and sinners" (Luke 7:34); and at another time, they accused him of being a Samaritan with a devil. John 8:48. Ultimately, he allowed himself to be crucified between two criminals, as if he were the worst offender, when in reality he was bearing our sins.



10. Now he might have gained a
greater repute than John himself,
who, according to the Lord's own testimony,
was a “burning and a shining
light.” John 5:35. But he readily renounced
any such honor, thereby to
give a check to all superficial pretenders
to piety, who are too apt to value
themselves on account of an outward
show of religion: though those that
busy themselves so much about form
and appearance, may have but little
of the life and power of God within
them.

10. He could have received greater recognition than John himself, who, according to the Lord's own words, was a "burning and shining light." John 5:35. But he willingly gave up any such honor to discourage all the superficial pretenders to piety, who often take pride in their outward display of religion; yet those who focus so much on form and appearance may actually have very little of God's true presence and power within them.



11. In short, the Lord forsook all
that is lofty and grand in the world.
He was a king, and yet would be subject
to kings and magistrates, nay, to
Joseph and his mother, though they
were so mean and indigent. “He
went down with them to Nazareth,
and was subject unto them.” Luke
2:51. He was Lord over all, and
yet when he came into the world,
“He came not to be ministered unto,
but to minister” (Matt. 20:28), clothing
himself in the attire of poverty
and meanness. He was the great and
wise Prophet, and chose disciples
of the lowest rank, plain and simple
people. And when it was in his power
to behave himself as a Lord and Master
in the small company of his followers,
yet did he even there divest himself
of that right, being “among them
as one that serveth.” Luke 22:27.
He assumed no lordlike air over them,
but chose rather to be a master in life
and doctrine, than to have any other
distinguishing character of grandeur
and pre-eminence. Thus when he
taught the duty of obedience, he
showed at the same time a pattern
of obedience in his own conduct.
When he endeavored to instil into
his disciples a sense of humility, of
patience, of subjection to their superiors,
and of other Christian virtues;
he practised them first himself, that
so his own example might have the
greater influence upon the lives of
others. Being Head and Master, he
thought it becoming his character to
be chief also in bearing affronts, reproaches,
injuries, poverty, misery,
and in performing the most humble
services, even such as that of washing
his disciples' feet. John 13:5. Thus
he proved a Master, Head, and Teacher,
not in doctrine only; but in life, in
example, and practice.

11. In short, the Lord gave up everything that is lofty and grand in the world. He was a king, yet He submitted to kings and magistrates, even to Joseph and his mother, despite their low position and poverty. "He went with them to Nazareth and obeyed them." Luke 2:51. He was Lord over all, and yet when He came into the world, "He didn't come to be served, but to serve." (Matt. 20:28), taking on the appearance of poverty and lowliness. He was the great and wise Prophet and chose disciples from the lowest ranks—ordinary, simple people. And when He had the opportunity to act as Lord and Master among His small group of followers, He instead laid aside that right, being "among them as someone who serves." Luke 22:27. He didn't carry Himself with an air of superiority; instead, He preferred to be a master in life and teaching rather than have any other marking of grandeur and prominence. So when He taught the importance of obedience, He also demonstrated obedience through His own actions. When He aimed to instill in His disciples a sense of humility, patience, submission to their superiors, and other Christian virtues, He practiced them Himself first, so His example would carry more weight in the lives of others. As the Head and Master, He thought it fitting to also be foremost in enduring insults, accusations, injuries, poverty, and misery, as well as performing the most humble tasks, like washing His disciples' feet. John 13:5. Thus, He proved to be a Master, Head, and Teacher, not just in teaching but also in life, example, and practice.



12. Alas! how great is our folly!
Our Head despised worldly honor,
[pg 212]
and lo! we are in pursuit of it. He
submitted to crosses and trials, and
we shrink back at the sight of them.
He became obedient unto death; and
we seek liberty, so that we may follow
our own will. But this does not agree
with the example which the Lord has
set before us, nor with the spiritual
maxims contained in the Book of Life,
which he has left us for imitation.

12. Oh, how foolish we are!  
Our Leader looked down on worldly honor,  
[pg 212]  
and here we are chasing after it. He endured hardships and challenges, and we hesitate at the very sight of them. He was obedient to the point of death; yet we seek freedom to follow our own desires. But this doesn’t align with the example that the Lord has shown us, nor with the spiritual teachings found in the Book of Life, which He left for us to follow.



13. Consider, therefore, O man, whether
the way wherein thou walkest
agrees with that excellent way wherein
thy Lord and Master walked himself.
If thou despisest the narrow
way of Jesus, and followest the way
of the world, then know certainly that
thy way, though smooth and pleasing
for a while, will end in utter destruction
at last! And thus the first part
of Christ's life of sorrow and poverty
has been described.

13. So think about it, man, whether the path you’re on matches the amazing way your Lord and Master walked. If you look down on the narrow way of Jesus and choose the path of the world, know for sure that your way, even if it seems easy and enjoyable for a while, will ultimately lead to complete destruction! And that’s how the first part of Christ's life of sorrow and poverty has been described.









 Chapter 14.


 Demonstrating how Christ, through the shame and contempt He faced, along with His self-denial, teaches us to disregard the honor and glory of the world.



He is hated and rejected by people; a man filled with sadness and familiar with suffering.Understood. Please provide the text you'd like me to modernize.Isa.53:3.




The second head of the life of
poverty of Christ, is the contempt
which he endured from the
world. After thou hast read over
and seriously considered the lesson of
poverty exhibited by the Lord, take
also a view of the deep and unaffected
humility, which was so eminently seen
in his whole life and conduct. Never
did he catch at the applause of men;
never was he actuated by ambition,
or any thirst after temporal honor
and greatness: on the contrary, whenever
men offered to bestow honors
and praises upon him, he refused
them, both by word and by deed:
never did he accept of any honor
from men; nay, not even when “they
would take him by force to make him
a king.” John 6:15. On the other
hand, with what inexpressible humility
did he bear all the insults, the reproaches,
and calumnies with which
his enemies loaded him? He was execrated
as a Samaritan, and his miracles
were maliciously ascribed to the
power of Beelzebub. John 8:48; Matt.
12:24. The sound doctrine which he
brought down from heaven, was denounced
as blasphemy; and he who
taught it, was everywhere insulted by
foul and uncharitable censures, and
such base lies and slanders as the malice
of men could contrive. He was
betrayed and sold; he was denied and
buffeted; he was spit upon and
crowned with thorns; he was derided
and scourged; he was smitten, and
sentenced to death; he was rejected,
and condemned to undergo the ignominious
“death of the cross.” Phil.
2:8. He was forsaken by God and
men; and, in fine, being stripped of
all, was executed in the midst of scandalous
malefactors, hanging on the
tree like one accursed. Gal. 3:13. He
was made the common gazing-stock
of all his enemies, and derided by all.
[pg 213]
His prayers were turned into ridicule;
his garments were parted by lot; and
at the approach of the very pangs of
death, he had nothing wherewith to
refresh himself but vinegar mingled
with gall. Matt. 27:34. At last, when
all was finished, he expired on the
cross, amid the reproaches, hatred,
and indignation of the world; his
body was pierced with a spear, and
he made his grave with the wicked.
John 19:34; Isa. 53:9. Nay, his
enemies continued to fume with rage
and malice, even now when he had
given up the ghost; and called him a
deceiver. Matt. 27:63. Being risen
at last from the dead, and triumphing
over his enemies; they boldly denied
the truth of his resurrection. Thus
was the Lord, in the beginning, progress,
and end of his ever-blessed life,
“despised and rejected, a man of sorrows,
and acquainted with grief.”

  
The second aspect of Christ's life of poverty is the contempt he faced from the world. After you read and seriously think about the lesson of poverty demonstrated by the Lord, also reflect on the deep and genuine humble attitude that was so clearly evident throughout his life and actions. He never sought the approval of people; he wasn’t driven by ambition or any desire for temporary honor and greatness. In fact, whenever people tried to give him honors and praise, he rejected them, both verbally and through his actions: he never accepted any honor from others, not even when "they would use force to make him a king." John 6:15. On the other hand, with incredible humility, he endured all the insults, accusations, and slanders hurled at him by his enemies. He was called a Samaritan, and his miracles were maliciously attributed to Beelzebub. John 8:48; Matt. 12:24. The sound teaching he brought from heaven was labeled as blasphemy; and he who taught it was constantly insulted with vile and unkind criticism, and subjected to the cruel lies and rumors that human malice could invent. He was betrayed and sold, denied and beaten, spat upon and crowned with thorns; he was mocked and whipped, struck down, and sentenced to death; he was rejected and condemned to suffer the disgraceful “death on the cross.” Phil. 2:8. He was abandoned by God and people; ultimately, stripped of everything, he was executed among notorious criminals, hanging on a tree like one cursed. Gal. 3:13. He became the public spectacle for all his enemies, ridiculed by everyone.  
[pg 213]  
His prayers were mocked; his clothes were gambled for; and as he faced the agonies of death, he had nothing to drink except vinegar mixed with gall. Matt. 27:34. Finally, when everything was completed, he died on the cross, surrounded by the scorn, hatred, and anger of the world; his body was pierced with a spear, and he was buried in a tomb meant for the wicked. John 19:34; Isa. 53:9. Even in his death, his enemies continued to rage with hatred and called him a deceiver. Matt. 27:63. After rising from the dead and triumphing over his foes, they boldly denied the truth of his resurrection. Thus, the Lord, throughout the beginning, development, and conclusion of his blessed life, was "hated and rejected, a man of pain, and familiar with sadness."



2. In the course of our Lord's life,
there is not only displayed to us the
abounding treasure of redemption
gained by Christ; but it is also most
clearly demonstrated, that in this
scene of suffering, he is our great
teacher and master, our prophet and
shepherd, our instructor, light, and
constant monitor; that also we, by
looking unto him, may learn to despise
earthly pomp and greatness; and
by closely adhering to him, like true
members to their head, “grow up
into him in all things” (Ephes. 4:15),
being rendered conformable unto his
life, “and rooted and grounded in his
love.” Ephes. 3:17.

2. Throughout our Lord's life, we're shown not only the immense treasure of redemption achieved by Christ, but it's also clearly shown that in this time of suffering, he is our great teacher, master, prophet, and shepherd; our guide, light, and constant reminder. By looking to him, we can learn to disregard earthly glory and greatness. By closely following him, like true members to their head, “mature in him in every way” (Ephes. 4:15), being made similar to his life, “and firmly established in his love.” Ephes. 3:17.




3. But when our lives are contrary
to the life of him who is designed to
be our Head; when in our actions,
words, and endeavors, we do not entirely
aim at God's glory, but our own;
it is more than evident, that Christ
does not live in us, but rather the
prince of this world. It is then plain,
that we have not yet learned to love
Christ, and that we are not yet loose
from the various ties of this world;
for “whatsoever is born of God, overcometh
the world” (1 John 5:4); and
so of course is not overcome by it.
Nor does such a one any longer love
the world; for “if any man love the
world, the love of the Father is not
in him” (1 John 2:15); and consequently,
that of Christ must be absent
likewise. For the whole life of Christ
teaches us how to die unto the world.
Consider then the beginning, together
with the progress and conclusion of
his life, and remember the profound
humility with which he bore the
contempt and reproaches of all those
that love the world.

  
3. But when our lives go against the life of the one who is meant to be our leader; when in our actions, words, and efforts we don’t fully strive for God’s glory, but for our own; it’s clear that Christ is not living in us, but instead the ruler of this world is. It’s obvious that we haven’t truly learned to love Christ, and that we’re still tied to the various attachments of this world; because "Everything that is born of God conquers the world." (1 John 5:4); and so, naturally, is not defeated by it. Also, such a person no longer loves the world; for "If anyone loves the world, the love of the Father is not in him." (1 John 2:15); and therefore, the love of Christ must also be absent. The entirety of Christ's life teaches us how to die to the world. So reflect on the beginning, the development, and the end of his life, and remember the deep humility with which he endured the scorn and insults from all those who love the world.



[pg 214]





 Chapter 15.


 Demonstrating How We Should, Through Christ, Endure and Rise Above the Challenges and Disdain of the World.



Think about the one who faced such opposition from sinners against himself, so you don't become tired and give up in your thoughts.Understood! Please provide the text you would like me to modernize.Heb.12:3.




It is a most moving complaint uttered
by the Messiah: “I became
a reproach unto them; when they
looked upon me, they shaked their
heads. Help me, O Lord my God; O
save me according to thy mercy; that
they may know that this is thy hand;
that thou Lord hast done it. Let them
curse, but bless thou; when they arise,
let them be ashamed; but let thy
servant rejoice. Let mine adversaries
be clothed with shame; and let them
cover themselves with their own confusion
as with a mantle. I will greatly
praise the Lord with my mouth; yea,
I will praise him among the multitude.
For he shall stand at the right
hand of the poor, to save him from
those that condemn his soul.” Ps.
109:25-31.

  
It's a deeply moving complaint expressed by the Messiah: "I’ve become a source of shame to them; when they see me, they shake their heads. Help me, Lord my God; save me out of your mercy, so they will know that this is your work; that you, Lord, have done this. Let them curse, but you bless; when they rise up, let them be ashamed; but let your servant rejoice. Let my enemies be covered in shame; and let them wear their own disgrace like a cloak. I will praise the Lord with my mouth; yes, I will praise him among the crowds. For he will stand at the right hand of the needy, to rescue him from those who condemn his soul." Ps. 109:25-31.



2. This pathetic complaint of the
Lord our Redeemer, every Christian
ought to represent to himself as a
mirror, in which to behold the life of
Christ under the cross, together with
that of all the saints in general. This
way of the cross has been copiously
set forth in the Book of Psalms, in
order to render it the more familiar to
us, and to teach us betimes, that “we
must through much tribulation enter
into the kingdom of God.” Acts 14:22.
Such a consideration gives present
ease and comfort under the contempt
and reproaches incident to the true
followers of Christ, and accustoms
them to a conformity to the image of
Christ (Rom. 8:29): which as it is
one of the greatest honors our Master
bestows on his disciples; so it is by
the world abhorred and loathed, just
as a healing medicine is by a distempered
and delicate palate. This
conformity is, however, the grand
duty of a Christian, inuring him to
bear his Master's reproach (Heb. 13:13)
and abject image in time, that he
may also hereafter bear his glorious
image in eternity. Phil. 3:21.

2. Every Christian should see this heartfelt complaint of our Lord and Redeemer as a reflection of Christ's life on the cross, as well as the lives of all the saints. The path of the cross is extensively described in the Book of Psalms to make it more familiar to us and teach us early on that "We must go through a lot of suffering to enter the kingdom of God." Acts 14:22. This understanding brings comfort and ease in dealing with the scorn and insults faced by true followers of Christ, and helps them become more like Him (Rom. 8:29): which, although it's one of the greatest honors our Master grants to his disciples, is despised and rejected by the world, just like how a sickly and sensitive palate might reject bitter medicine. Nonetheless, this transformation is the essential duty of a Christian, preparing them to endure their Master's shame (Heb. 13:13) and humble image now, so that they can ultimately share in His glorious image in eternity. Phil. 3:21.




3. Now, as the 109th Psalm above-mentioned,
contains a prayer of Christ
poured out in the midst of his sufferings;
so it mentions, in the latter
part, three kinds of trouble more particularly,
with which the Lord found
himself oppressed.

  
3. Now, as the 109th Psalm mentioned above contains a prayer of Christ expressed during his suffering, it specifically highlights three types of challenges that the Lord felt burdened by in the later part.



4. In the first place, the Lord complaineth
of a vehement anxiety of
heart, declared in this manner: “I am
poor and needy, and my heart is
wounded within me.” Ver. 22. Behold,
what complaints this holy, this
eminent Person is reduced to! And
what is the reason of them? Surely,
to acquaint us in the most affectionate
terms, with all that he hath suffered
for our sake. He says, “I am poor;”
and lo! thou toilest to get estates, to
hoard up riches; and yet when thou
hast them, thou art still poor and discontented
in the possession of them.
He says, “I am needy;” and thou, O
man, art entirely bent upon thy ease,
prosperity, and fulness of bread! He
[pg 215]
complains, “my heart is wounded
within me;” how unreasonable is it
then, O man! that thou shouldest desire
to be humored and gratified in all
thy vain and carnal propensities!
Now, if nothing will awaken in thee
a love of the cross of Christ, let at
least the consideration of the sacredness
of the afflicted Person, infinitely
exalted above thee, work thee into a
ready compliance with his life. Such
a consideration will give thee ease and
patience under any grief that may attend
thee, and make thee relish better
those pure and untainted pleasures
which will succeed the cross. Therefore,
think with thyself in this manner:
“I am now put to trouble and
anxiety of heart; but the same befell
also my Lord and Master, whose very
soul was surrounded with sorrows so
heavy and acute, with pains so great,
that nothing of what I shall ever undergo
can equal them.” However,
the Lord, after his sufferings, entered
into everlasting joy; after contempt,
into never-fading glory; through
death into life; and through hell into
heaven. And thus will it be with the
sincere followers of the Lord, to whom
their crosses will prove but as so many
advances to a more excellent glory,
and their affliction will be the avenue
to everlasting bliss and happiness.

4. First of all, the Lord expresses a deep anxiety of heart, saying: "I am poor and in need, and my heart is hurt inside me." Ver. 22. Look at the complaints of this holy, esteemed figure! And what causes them? Certainly, it is to gently remind us of all He has endured for our sake. He says, "I'm broke;" yet you work hard to acquire wealth, to accumulate riches; and still, when you have them, you remain poor and dissatisfied with what you possess. He says, "I'm needy;" while you are completely focused on your comfort, success, and having plenty to eat! He [pg 215] complains, "My heart is hurt inside me;" how unreasonable it is then, O human! that you wish to be indulged and satisfied in all your futile and selfish desires! If nothing else will make you love the cross of Christ, let at least the understanding of the sacredness of the suffering One, infinitely exalted above you, inspire you to follow His example. Such reflection will bring you comfort and patience during any hardships you face and help you appreciate the pure and genuine pleasures that follow the cross. So, think to yourself like this: "I’m dealing with trouble and heart anxiety right now; but my Lord and Master went through this too, whose soul was surrounded by deep and intense sorrows, with pains so great that nothing I will ever experience can compare." Yet, after His sufferings, the Lord entered into everlasting joy; after being scorned, into eternal glory; through death into life; and through hell into heaven. And it will be the same for the true followers of the Lord, for whom their crosses will serve as steps toward a greater glory, and their afflictions will be the path to everlasting joy and happiness.



5. The Lord continues his complaint
thus: “I am gone like the shadow
when it declineth: I am tossed up and
down as the locust. My knees are
weak through fasting; and my flesh
faileth of fatness.” Ps. 109:23, 24. A
most expressive description of the
common frailty of human nature!
What is a shadow, but a mere nothing,
an empty lifeless appearance?
To such an abject lowliness, to such
an inconceivable degree of humiliation,
the Lord suffered himself to be
reduced whilst he dwelt among us!
He who is life and light itself, and the
bottomless fountain of life and happiness,
is exposed to labor and infirmities;
and should not men hereby learn
so much humility at least, as to think
themselves far more emphatically as
shadows, or as nothing, than the Lord
of life himself? At the same time, it
is to be remembered that the Lord
here refers to his state of humiliation
alone, for, in his own glory he is our
Lord and our life. He says, “I am
tossed up and down as the locust.”
The Lord had no settled habitation
upon earth, as men of the world have.
He was in a constant pilgrimage towards
that kingdom which cannot be
moved. For this reason he is said to
have only dwelt or tabernacled among
us (John 1:14), and is here compared
to a locust, which having no abiding
place, is fearful, and tossed to and fro
with every wind. Nahum 3:17; Exod.
10:19. And even in this our blessed
Saviour has left us a pattern, to walk
as he walked; and since we have no
continuing city here, to seek one to
come, which “hath foundations, whose
builder and maker is God.” Heb. 11:10.
What is farther added of the weakness
of his knees, and the failing of his
flesh, abundantly appeared about the
time of his passion, when his “strength
was dried up like a potsherd” (Ps. 22:15);
and this may be a monitor to us
under bodily diseases and infirmities.
Should we complain of a fit of sickness,
when the Lord of life pined away
into weakness, and languished in misery?
What matters it, how languid,
weak, and neglected our body be, if
our soul and spiritual life be but vigorous
and sound? The soul ought to
“eat that which is good, and delight
itself in spiritual fatness” (Isa. 55:2),
that so it may grow “strong in the
[pg 216]
Lord, and in the power of his might.”
Ephes. 6:10.

5. The Lord continues his complaint like this: “I fade away like a shadow at sunset; I'm tossed around like a grasshopper. My knees are weak from fasting, and my body is thin and frail.” Ps. 109:23, 24. This is a powerful description of the common weakness of human nature! What is a shadow but something insubstantial, an empty, lifeless image? The Lord allowed himself to be brought down to such a low state, to such an unimaginable level of humiliation while He lived among us! He who is life and light itself, the endless source of life and joy, is faced with work and frailty; shouldn’t people learn at least some humility from this and recognize that they are even more like shadows, or like nothing, than the Lord of life Himself? At the same time, we must remember that the Lord is only referring to His state of humiliation here because, in His own glory, He is our Lord and our life. He says, "I feel tossed around like a locust." The Lord didn’t have a permanent home on earth like worldly people do. He was constantly on a journey toward a kingdom that cannot be shaken. For this reason, He is said to have only lived or settled among us (John 1:14), and is compared to a locust, which has no settled place, living in fear and being tossed about by every wind. Nahum 3:17; Exod. 10:19. And even in this, our blessed Savior has set an example for us to follow; since we have no lasting city here, we should seek one to come, which "has foundations that are built by God." Heb. 11:10. What is further mentioned about the weakness of His knees and the failing of His body became abundantly clear around the time of His suffering when His "strength was drained like a piece of broken pottery" (Ps. 22:15); this can serve as a reminder to us during times of physical sickness and weakness. Should we complain about being unwell when the Lord of life suffered through weakness and misery? What difference does it make how weak, frail, and neglected our bodies may be if our soul and spiritual life are strong and healthy? The soul should "enjoy what is good and find joy in spiritual wealth" (Isa. 55:2), allowing it to grow "Be strong in the [pg 216] Lord, and in the power of His strength." Ephes. 6:10.



6. Thirdly, the Lord complains of
the great contempt he underwent in
this world, in order to stop us in our
pursuit after vain honor, pride, and
self-esteem. “I became,” says he, “a
reproach unto them: when they looked
upon me they shaked their heads.”
What indignity is there like unto this!
But the Anointed of the Lord endured
it all for no other end, than to
rescue mankind from eternal scorn and
infamy; for man having become a
scorner and hater of God, Christ was
designed to make atonement for so
heinous a sin, by the extreme contempt
which he willingly endured.
However, as the Lord by his humble
submission to the contempt of the
world, has laid a mighty obligation on
all Christians to be his followers therein;
so the considerations here annexed,
may be of use for supporting a man
under sufferings of that nature.

6. Thirdly, the Lord expresses his deep frustration over the immense disrespect he faced in this world, meant to deter us from chasing after empty honor, pride, and self-worth. “I became,” he says, “a target of their disdain: when they saw me, they shook their heads.” What humiliation could compare to this! But the Anointed of the Lord endured it all solely to save humanity from everlasting shame and disgrace; since humans had turned into mockers and enemies of God, Christ was meant to atone for such a terrible sin by bearing the utmost contempt that he willingly accepted. However, just as the Lord, through his humble acceptance of the world's scorn, has placed a powerful obligation on all Christians to follow his example, the points made here can help support someone going through similar suffering.




7. First consider, that in bearing the
contempt of the world, thou bearest
no less than the very image of Christ,
and followest him who is thy Head
and Master. Rom. 8:17.

  
7. First, remember that by enduring the world's contempt, you are carrying the very image of Christ and following Him, who is your Head and Master. Rom. 8:17.



8. (2) To be contemned and disrespectfully
used by the world, is of
great efficacy for improving thyself in
true humility; a virtue which finds
favor with God. “For God resisteth
the proud, but giveth grace to the
humble.” 1 Peter 5:5.

8. (2) Being looked down upon and treated disrespectfully by the world is very effective for developing true humility in yourself, a virtue that is pleasing to God. "God stands against the proud but gives grace to the humble." 1 Peter 5:5.



9. (3) Thy suffering of reproaches
for the sake of truth, is an evidence
that thou art ranked with that cloud
of witnesses, who in all ages have
been made “as the filth of the world,
and the offscouring of all things,” and
so continue to be esteemed “unto this
day.” 1 Cor. 4:13.

9. (3) Your suffering from insults for the sake of the truth is proof that you are among that group of witnesses who, throughout history, have been seen as "the dirt of the world, and the reject of everything," and still continue to be regarded as such "to this day." 1 Cor. 4:13.



10. (4) Remember that those that
are come out “of great tribulation,
shall be before the throne of God” at
last (Rev. 7:14), and be there “confessed
before the angels of God.” Luke
12:8; 1 Cor. 4:5.

10. (4) Remember that those who come out "will face great suffering, and will stand before the throne of God" in the end (Rev. 7:14), and they will be "confessed in front of the angels of God." Luke 12:8; 1 Cor. 4:5.



11. (5) Of what consequence is it
how contemptuously the world uses
thee, since thou art not to rise in the
last day (as many shall), “to shame
and everlasting contempt” (Dan. 12:2),
(the Lord having redeemed thee
from that), but to honor and glory!

11. (5) What does it matter how disrespectfully the world treats you, since you won’t rise on the last day (unlike many), "to shame and eternal disgrace" (Dan. 12:2), (the Lord having redeemed you from that), but to honor and glory!



12. (6) Remember that God does
not withhold his grace from thee in
this world. When the world frowns,
God favors. When men withdraw
their kindness, then God confers his
mercy. For this purpose the Psalmist
prays: “Help me, O Lord my God:
O save me according to thy mercy;
that they may know that this is thy
hand, and that thou, Lord, hast done
it.” Ps. 109:26, 27. That is to say:
As the Lord removed at last his Son
from the cross, from all the labors of
his soul, from all the insults of his enemies,
and crowned him with glory in
heaven; so will he deal with thee also,
if thou continuest faithful in bearing
the cross, and all the injuries of a profane
world. All shall see and shall
know, that it is the Lord's hand that
hath done it.

12. (6) Remember that God doesn’t withhold his grace from you in this world. When the world turns against you, God is on your side. When people pull back their kindness, God gives you his mercy. That’s why the Psalmist prays: “Help me, O Lord my God: save me because of your mercy; so that they may know this is your doing, and that you, Lord, are behind it.” Ps. 109:26, 27. In other words: Just as the Lord eventually took his Son down from the cross, ending all his suffering and the insults from his enemies, and crowned him with glory in heaven; He will also treat you the same way if you stay faithful while bearing your cross and facing the hardships of a godless world. Everyone will see and know that it is the Lord’s hand that has accomplished this.



13. (7) It was God himself who suffered
his beloved Son to be thus contemned,
reproached, and reviled, according
to the words of the Psalm:
“Because for thy sake I have borne
reproach; shame hath covered my
face.” Ps. 69:7. Remember, therefore,
that the same God, who gave a
bitter cup to his dear Son, hath also
allotted thee thy trials, to humble
thee, and to know what is in thy
heart.

13. (7) It was God himself who allowed his beloved Son to be disrespected, insulted, and mocked, just as the Psalm says:  
"Because I've put up with humiliation for you; shame has taken over my face." Ps. 69:7. Remember, then, that the same God who gave a bitter cup to his dear Son has also given you your struggles, to humble you and to reveal what is in your heart.



14. (8) Be sure that the Lord will
change all the undeserved reproaches
thrown upon thee, into so many blessings,
[pg 217]
and in his own time pour shame
and confusion upon the scoffers. This
is expressed in the following verse:
“Let them curse, but bless thou:
when they arise, let them be ashamed;
but let thy servant rejoice.” Ps. 109:28.
Nay, if the wicked curse ever so
much, yet “shall the curse causeless
never come” (Prov. 26:2), as plainly
appears from Balaam's attempt, who
could not “curse, whom God had not
cursed.” Numb. 23:8. Whereas, whosoever
feareth the Lord, it shall go
well with him at the last, and he shall
find favor in the day of his death.
The same blessing is bestowed on
Abraham, and on all those that walk
in the steps of his faith: “I will bless
them that bless thee, and curse him
that curseth thee.” Gen. 12:3. And
in another place we have this encouragement:
“Fear ye not the reproach
of men, neither be ye afraid
of their revilings.” Isa. 51:7. And
our Redeemer himself hath declared:
“Blessed are ye, when men shall revile
you.” Matt. 5:11. And his apostle
says: “If ye be reproached for the
name of Christ, happy are ye; for the
spirit of glory and of God resteth
upon you.” 1 Pet. 4:14.

14. (8) Trust that the Lord will turn all the unfair insults aimed at you into blessings, and in His own time, will bring shame and confusion upon the mockers. This is captured in the following verse: "Let them curse, but you bless: when they rise up, let them be ashamed; but let your servant rejoice." Ps. 109:28. No matter how much the wicked curse, “A curse without cause will never happen.” (Prov. 26:2), as clearly shown by Balaam's attempt, who could not “curse, whom God had not cursed.” Numb. 23:8. But for whoever fears the Lord, things will end well for him, and he will find favor on the day of his death. The same blessing is given to Abraham and to everyone who follows in the steps of his faith: "I will bless those who bless you and curse anyone who curses you." Gen. 12:3. Additionally, we have this encouragement: "Don’t be afraid of what people say about you, and don’t let their insults scare you." Isa. 51:7. And our Redeemer Himself has declared: "You're blessed when people insult you." Matt. 5:11. His apostle also says: “If you are insulted for the name of Christ, you are blessed; for the spirit of glory and of God rests upon you.” 1 Pet. 4:14.



15. (9) The Lord goes on in the
aforesaid Psalm: “I will greatly praise
the Lord with my mouth; yea, I will
praise him among the multitude.” Ps.
109:30. Christ now returns thanks
to his heavenly Father for the very
crosses and reproaches that were allotted
him. This is the temper of
every sincere Christian. He is thankful
in the midst of afflictions and reproaches,
particularly when he looks
on the hand of that kind Father who
entails all this upon him, but who also
delivers him. And truly, the Lord
never inflicts a judgment on any soul,
but he affords at the same time sufficient
reason for thanking and blessing
him for that affliction. Thus is gratitude
the happy product of crosses and
trials. And this consideration is fit to
sweeten the duty of resignation to the
will of God. He that for the love of
Christ readily submits to the contempt
of a vain world, shall be honored by
God again, both in this world and in
the world to come. There is a time,
wherein the Lord “raiseth up the
poor out of the dust, and lifteth the
needy out of the dunghill; that he
may set him with princes, even with
the princes of his people.” Ps. 113:7.
Surely, it argues an excellent spirit,
when a man for Christ's sake bears
the insults of the wicked, and maintains
an unshaken calmness of mind,
in the midst of all the calumnies of
the world. This is “the ornament of
a meek and quiet spirit, which in the
sight of God is of great price.” 1 Pet.
3:4.

15. (9) The Lord continues in the previously mentioned Psalm: “I will praise the Lord loudly; yes, I will praise him in front of everyone.” Ps. 109:30. Christ now thanks his heavenly Father for the very suffering and insults that were given to him. This reflects the attitude of every genuine Christian. They are grateful in the midst of hardships and insults, especially when they recognize the hand of that kind Father who allows this to happen, but who also provides deliverance. Truly, the Lord never punishes any soul without also giving sufficient reasons to be thankful and to bless him for that hardship. Thus, gratitude is the positive outcome of difficulties and trials. This realization helps make the duty of accepting God's will more pleasant. Those who, out of love for Christ, willingly accept the scorn of a superficial world will be honored by God both in this life and in the next. There comes a time when the Lord “lifts the poor out of the dust and raises the needy from the ash heap; so he can seat them with princes, even with the princes of his people.” Ps. 113:7. It truly shows an excellent spirit when a person, for Christ's sake, endures the insults of the wicked and maintains a steady peace of mind amidst all the slander from the world. This is "the beauty of a humble and peaceful spirit, which is highly valued in the eyes of God." 1 Pet. 3:4.



16. (10) The Psalm concludes, “For
he shall stand at the right hand of the
poor, to save him from those that condemn
his soul.” Ps. 109:31. Here is
comfort sufficient to make a Christian
bear up against the hardships and reproaches
he is exposed to in his warfare.
It is never said that the Lord
will stand at the right hand of the
violent and great ones, of the oppressors
and persecutors; but he will
stand at the right hand of the poor,
who being destitute of the arm or support
of men, flee to the Lord alone for
help and refuge, as to the sole object
of their faith and trust. Those are
“remembered, when he maketh inquisition
for blood” (Ps. 9:12); and
those are the afflicted, or the humble,
“whose cry the Lord doth not forget.”
Tertullian tells us, “We are then absolved
by God, when the world condemns
us.” For though “the wicked
[pg 218]
watcheth the righteous, and seeketh
to slay him; yet will the Lord not
leave him in his hand, nor condemn
him when he is judged.” Ps. 37:32, 33.
Thus will the Lord attend thee, O
man! with a wonderful deliverance,
and afford thee reason enough to extol
his name among many, for his marvellous
kindness. David himself “had
fainted, unless he had believed to see
the goodness of the Lord in the land
of the living. Wait, therefore, on the
Lord; be of good courage, and he
shall strengthen thine heart: wait, I
say, on the Lord.” Ps. 27:13, 14.
“Therefore judge nothing before the
time, until the Lord come, who both
will bring to light the hidden things
of darkness, and will make manifest
the counsels of the heart: and then
shall every man have praise of God.”
1 Cor. 4:5.

16. (10) The Psalm ends with, "For he will be at the right side of the needy, to rescue him from those who judge his spirit." Ps. 109:31. This brings enough comfort for a Christian to endure the difficulties and insults they face in their struggles. It’s never said that the Lord will stand by the powerful and violent, the oppressors and persecutors; instead, he will stand by the poor, who, lacking the support of others, turn to the Lord alone for help and refuge, as their sole object of faith and trust. These individuals are "remembers when he considers blood" (Ps. 9:12); and these are the suffering or humble ones, “whose cry the Lord remembers.” Tertullian states, "We are forgiven by God when the world judges us." For even though "The wicked looks for opportunities to harm the righteous, but the Lord will not abandon him or condemn him when he faces judgment." Ps. 37:32, 33. Thus, the Lord will attend to you, O man, with a remarkable deliverance and give you plenty of reasons to praise his name among many for his marvelous kindness. David himself "would have fainted if he hadn't believed he would see the goodness of the Lord in the land of the living. So wait for the Lord; be strong and take heart, and he will strengthen your heart: wait, I say, for the Lord." Ps. 27:13, 14. "Therefore, don't judge anything before the right time, until the Lord comes. He will reveal the hidden things of darkness and clarify the intentions of the heart. Then, each person will receive praise from God." 1 Cor. 4:5.








 Chapter 16.


 Demonstrating How Christians Should Seek and Achieve Favor and Glory Through Christ in Heaven.



Don't stay silent, O God of my praise, etc.Please provide the text you would like me to modernize.Ps.109:1, etc




This is a prayer of the eternal Son
of God. The purport or substance
of this prayer, may be more fully expressed
in this manner:

  
This is a prayer from the eternal Son of God. The meaning or essence of this prayer can be expressed more clearly like this:



“My Heavenly Father! thou knowest
that in this world I have not
sought my own glory, but the glory
of thy holy name, and the salvation
of all men: and therefore am I so bitterly
persecuted, blasphemed, contemned,
and vilified. Nevertheless,
this is my comfort, that thou art my
Father, and that I am thy only begotten
Son: lo! this is my glory, in
heaven with thee. And this my glory
wilt thou in due time manifest and
bring to light; that by thy glorifying
of me, the world may see who it is
whom they have blasphemed and persecuted.”
John 12:28.

"My Heavenly Father! You know that in this world I haven't sought my own glory, but the glory of your holy name and the salvation of all people. That's why I face such harsh persecution, slander, scorn, and attacks. Still, my comfort is this: you are my Father, and I am your only begotten Son. Look! This is my glory, in heaven with you. And you will reveal this glory in due time so that through your glorification of me, the world may see who it is they have blasphemed and persecuted." John 12:28.



2. Hence we are to learn, that such
have the greatest glory and praise in
heaven, who in this world are the
most persecuted for righteousness'
sake. This we may gather from the
example of our Lord himself. From
him, the true Book of Life, we may
learn true wisdom. But that we may
the better understand that his example
and holy life are our Book of Life,
let us carefully observe the following
considerations: (1) Christ never
sought upon earth his own glory in
anything, but accounted it sufficient
for him, that God alone was his glory.
So let us, in like manner, reject the
empty glory and praises of this world,
in whatever we do; endeavoring only
that God be glorified in us, saying,
“Ah, Lord God! give us also such a
heart, even the heart of Christ thy
Son, that we may have our glory in
Thee alone, and not in ourselves; that
we may have our glory in heaven, and
not upon earth.”

2. Therefore, we are to understand that those who are most persecuted for doing what is right in this world will have the greatest glory and praise in heaven. We can see this from the example of our Lord himself. From him, the true Book of Life, we can gain true wisdom. To better appreciate how his example and holy life represent our Book of Life, let’s look at the following points: (1) Christ never sought his own glory on earth; he considered it enough that God alone was his glory. Similarly, we should reject the empty glory and praise of this world in everything we do, striving only for God to be glorified in us, saying, “Ah, Lord God! Please give us a heart like that of Christ your Son, so that we may find our glory in You alone, and not in ourselves; that our glory may be in heaven, not on earth.”




3. (2) It was the highest glory of
the Lord Jesus Christ, that he was the
only begotten Son of God. And for
this reason did the world persecute,
vilify, and blaspheme him. Here let
[pg 219]
our prayer be like this: “Grant us
also, Holy Father, that we may count
it our greatest glory and joy, that we
are thy children; that so we may also
obtain the eternal enjoyment of thy
love and promise, and may, by virtue
of our adoption, come to possess in
thee an everlasting inheritance. Remind
us, also, that if the world hate,
envy, reproach, and persecute us, it
has done the same to thy dear and
holy child Jesus.”

  
3. (2) The greatest glory of the Lord Jesus Christ was that he was the only begotten Son of God. Because of this, the world persecuted, insulted, and slandered him. Here let [pg 219] our prayer be like this: “Holy Father, help us to recognize our greatest glory and joy in being your children; so we can experience your love and promises forever, and through our adoption, inherit an eternal legacy in you. Remind us as well that if the world hates, envies, insults, and persecutes us, it has done the same to your beloved and holy child Jesus.”



4. (3) It is the glory of the Lord
Jesus, that he wrought so many divine
works, that he went about continually
doing the most wondrous acts
of grace and beneficence to mankind:
and that he did this from pure love
only, and from the highest compassion
for the miseries of fallen nature; although
he received nothing but hatred
and most heinous ingratitude in return.
“Grant us, blessed God, grateful
and faithful hearts, so that we may
be always ready to do good to as many
as we possibly can; and that we may
never be deterred from acts of charity,
by the unthankfulness of the world,
ascribing not to ourselves, but to thy
name only, the glory of all that we
do.”

4. (3) It’s the glory of the Lord Jesus that He performed so many divine works, constantly going around doing amazing acts of grace and kindness for humanity. He did this out of pure love and deep compassion for the sufferings of fallen nature, even though He received nothing but hatred and terrible ingratitude in return.  
"Blessed God, give us grateful and faithful hearts, so we are always ready to do good for as many people as we can; and help us never to be discouraged from acts of charity because of the world's ingratitude, giving glory for everything we do not to ourselves, but only to Your name."



5. (4) It is the highest glory of
our Lord Jesus Christ, that out of
pure love, he laid down his life for
us; that he purchased us with his own
blood; that he was obedient to the
Father, even unto death; that with
the greatest meekness he endured the
vilest reproach; and with the utmost
patience, bore the pains of the cross.
“O God, our glory, help us, that we
may also overcome our enemy with
love; that we may subdue our flesh
with godly obedience; bear the reproach
of the world with the meekness
and long suffering of Christ; obtain
the victory through patience;
and being thus made strong in the
Lord, be more than conquerors
through him that loved us!”

5. (4) The greatest glory of our Lord Jesus Christ is that out of pure love, he gave his life for us; he bought us with his own blood; he was obedient to the Father, even to the point of death; he endured the harshest insults with incredible humility; and he faced the agony of the cross with immense patience.  
“O God, our glory, help us to overcome our enemy with love; to manage our desires with godly obedience; to endure the world's insults with the meekness and patience of Christ; to find victory through patience; and, being strengthened in the Lord, to be more than conquerors through Him who loved us!”



6. (5) The highest glory of the
blessed Jesus, is his exaltation to the
right hand of God, and the name given
him, which is “above every name;
that, at the name of Jesus, every knee,
both in heaven and in earth, should
bow, and all tongues confess him to be
their Lord.” Phil. 2:9-11. “Help, O
gracious God! that we may esteem it
our highest glory to be made conformable
to our ever-blessed Head and Saviour;
that so when he shall hereafter
appear in power and majesty, we also
may appear with him in glory, after
we have here endured the contempt
of the world, and continued faithful to
the end, when every man shall have
praise of God.” 1 Cor. 4:5; 2 Cor.
4:17.

6. (5) The greatest honor of our blessed Jesus is his ascension to the right hand of God and the name given to him, which is “above all names; that, at the name of Jesus, every knee, both in heaven and on earth, should bow, and every tongue confess him as their Lord.” Phil. 2:9-11. "Help us, O gracious God! to see it as our greatest honor to be made like our ever-blessed Head and Savior; so that when he appears in power and majesty, we may also appear with him in glory, after enduring the world's scorn and staying faithful to the end, when everyone will receive praise from God." 1 Cor. 4:5; 2 Cor. 4:17.




7. (6) The glory of Christ the
Lord is, that he is the only Head of
his Church in general, and of every
member thereof in particular; a glorious
King of his people; and an everlasting
High priest, making intercession
for us. “Help us with thy grace,
O God most gracious, that we may evermore
account it our greatest glory,
that we are members of thy Son, and
subjects of his kingdom, and that we
may enjoy all the privileges and benefits
purchased by his high-priestly intercession,
sacrifice, and benediction.”


7. (6) The glory of Christ the Lord is that he is the only Head of his Church as a whole and of each member individually; a glorious King of his people; and an eternal High Priest who intercedes for us. "Help us with your grace, O most gracious God, so that we may always see it as our greatest honor to be members of your Son and subjects of his kingdom, and that we may receive all the privileges and benefits provided by his high-priestly intercession, sacrifice, and blessing."



8. (7) Another branch of the glory
of Christ is, that God has most wonderfully
displayed and magnified his
name throughout the whole world:
and has (in opposition to all his enemies,
blasphemers, and persecutors,
who would not own him to be the Son
of God), in the most public and solemn
manner attested his cause, declared
him to be his Son by mighty signs
and wonders, and established faith in
[pg 220]
his name amongst many nations and
languages. Notwithstanding that God
held his peace for a while, and vailed
the glory of his Son under the mystery
of the cross; yet did it break
forth the more gloriously like the sun.
For, “out of Zion, the perfection of
beauty, God hath shined. Our God
shall come, and shall not keep silence.”
For though God, who is our glory,
may seem now and then to be silent,
and to hold his peace when we are insulted
and persecuted; yet is there
nothing more certain, than that after
the short hour of probation, he will no
longer keep silence, but with a high
hand deliver us from the reproach
which we suffered, and “remove his
stroke away from us,” that we may
rejoice in his salvation. Ps. 39:10.
However, “it doth not yet appear
what we shall then be.” 1 John 3:2.

8. (7) Another aspect of Christ's glory is that God has wonderfully displayed and magnified His name throughout the entire world. In opposition to all His enemies, blasphemers, and persecutors who refuse to acknowledge Him as the Son of God, God has publicly and solemnly affirmed His cause, declared Him to be His Son through powerful signs and wonders, and established faith in His name among many nations and languages. Although God was silent for a time and hidden the glory of His Son under the mystery of the cross, it ultimately broke forth more gloriously like the sun. For, "From Zion, the embodiment of beauty, God has revealed His glory. Our God will come and will not remain silent." Even though God, who is our glory, may seem silent at times while we are insulted and persecuted, nothing is more certain than that after a brief period of testing, He will no longer be silent, but will powerfully deliver us from the reproach we have faced and “take his punishment away from us,” so that we may rejoice in His salvation. Ps. 39:10. However, "It doesn't yet show what we will be then." 1 John 3:2.



9. The conclusion of the whole is
this: It is God alone who is to be our
glory; it is not the world, nor wealth,
nor honor, nor greatness, nor the arm
of flesh, that I may call my glory;
but God, and only God, is my glory!
Wherefore, “let not the wise man
glory in his wisdom” (as it is written),
“neither let the mighty man glory in
his might, nor let the rich man glory
in his riches: but let him that glorieth,
glory in this, that he understandeth
and knoweth me, that I am
the Lord.” Jer. 9:23, 24; 1 Cor. 1:31.

9. The conclusion of it all is this: It is God alone who is to be our greatness; not the world, nor wealth, nor honor, nor greatness, nor human strength can be called my glory; only God is my glory! Therefore, "Let not the wise person take pride in their wisdom." (as it is written), “Don’t let the strong person take pride in their strength, and don’t let the wealthy person take pride in their wealth. Instead, let those who take pride do so in this: that they understand and know me, that I am the Lord.” Jer. 9:23, 24; 1 Cor. 1:31.









 Chapter 17.


 Demonstrating How We Can Overcome the Lies of Men Through Christ and Following the Example of All the Saints.



My enemies criticize me constantly, and those who are angry with me have made a vow against me.Understood! Please provide the text you would like me to modernize.Ps.102:8.



Among the many crosses and
troubles of a Christian, a false
and slanderous tongue is none of the
least, as we may evidently see, from
the example of Christ himself, whom
the Pharisees, with their envenomed
tongues, both in his life and at his
death, did most maliciously sting.

Among the many challenges and struggles a Christian faces, a deceitful and slanderous tongue is certainly one of the worst, as we can clearly see from the example of Christ himself, who was maliciously attacked by the Pharisees, both during his life and at his death, with their hurtful words.



2. Herein the Lord left a pattern
of patience to every Christian, who
must not think to escape, since the
great Master himself was wounded by
malicious tongues. The more conformable
any one is to Christ, and
the more zealously he follows Christ's
steps, the more is he also insulted
by false and deceitful tongues. This
plainly appears from the example of
holy David, who was tormented by
slanderers, as he himself complains in
the following Psalms: 3, 4, 10, 12, 15,
31, 50, 52, 55, 58, 64, 69, 102, 120, and
140. Indeed, there is no one of the
prophets of old who did not have
these deadly arrows shot against him
by murderous tongues; for “their
tongue is an arrow shot out: he
speaks peaceably to his neighbor with
his mouth, but in heart he layeth his
wait.” Jer. 9:8. All honest hearts
ought, therefore, to beware of back-biters.
As he that toucheth a man
infected with leprosy, or any infectious
distemper, must expect to be
[pg 221]
so infected; so he that gives ear to
lying tongues, too often catches the
same distemper.

2. Here, the Lord provided a model of patience for every Christian, who should not think they can escape struggles, since the great Master himself was harmed by malicious words. The more someone aligns with Christ and earnestly follows His example, the more they will also face insults from false and deceitful voices. This is clearly shown in the example of holy David, who was tormented by slanderers, as he himself laments in the following Psalms: 3, 4, 10, 12, 15, 31, 50, 52, 55, 58, 64, 69, 102, 120, and 140. In fact, there is no prophet from the past who didn’t have these deadly arrows aimed at him by harmful words; for "His words are like arrows: he talks peacefully to his neighbor, but in his heart, he’s planning something else." Jer. 9:8. Therefore, all honest individuals should be cautious of gossipers. Just as someone who touches a person with leprosy or any contagious disease should expect to become infected, so too should someone who listens to lying tongues often catch the same affliction.



3. Now, since a Christian is forbidden
to retort evil for evil (Rom. 12:17;
Matt 5:39), (this agreeing in no
wise with the Christian faith); there
is no other counsel left, but that by a
conscience void of offence, he derives
his comfort from those divine oracles
with which the Lord has furnished
him for that purpose.

3. Now, since a Christian is not allowed to respond to evil with evil (Rom. 12:17; Matt 5:39), which goes against the Christian faith; there is no other advice to follow but to have a clear conscience and draw comfort from the divine teachings that the Lord has provided for that purpose.




4. (1) Let thy first comfort be the
example of Christ and of all the
saints. It fares no worse with us in
this respect, than with Christ our
Head, and with all that have ever
been most dear to him. Nothing of
this kind has befallen us, which has
not been before in all ages undergone
by his followers. And since the examples
of others have generally a
strong influence on our lives, and
readily suggest themselves to our remembrance
in time of trouble; we
ought, therefore, to improve all those
instances into an encouragement to
bear our treatment with patience, for
the sake of the joy that usually
springs up from the reproach of the
cross. Look then upon the Prince of
thy salvation, look upon the lives of
all the saints of old, those who have
been the greatest lights in their generation.
Consider the example of
Moses, who esteemed the reproach of
Christ greater riches than the treasures
in Egypt (Heb. 11:26), and who,
by reason of the continual contradictions
he underwent, is said to have
been a man meek, or afflicted, above
all the men which were upon the face
of the earth. Numb. 12:3. And what
shall we say of David? He was
truly, in his time, the very mark, as it
were, at which all the false tongues
in the land shot their murderous arrows.
“Mine enemies,” said he, “revile
me all the day long: and they
that are mad against me, are sworn
together against me.” Ps. 102:8.
They affronted him daily with the
reproach of his misery, turning him,
as it were, into a proverb, and offering
him the most heinous indignity
that can be offered to a man. What
shall we say of Job? How was he
upbraided by his friends, and grieved
with their tongues! And how fell
Daniel, that holy prophet, into an
open sepulchre, yea, into a den of
lions! Yet how powerfully did the
Lord rescue Moses, Job, and Daniel!
All these are gone before thee, and
their examples, if duly considered,
will excite in thee a spirit of holy
emulation, and draw thee into the
same way of the cross by which they
entered into the kingdom of God.
Acts 14:22. Behold, thy Lord Jesus
goeth before thee, pursued with the
curses and revilings of the Pharisees!
There goeth Moses before, and the
faction of Korah, Dathan, and Abiram,
following behind, with execrations
in their mouths, and stones in
their hands, to rid themselves of him!
Numb. 16. There is David in sore
trials, and Shimei behind, cursing his
king! 2 Sam. 16:5. And there are
the apostles of our Lord, and an unbelieving
multitude behind, stopping
their ears, and running madly upon
them.

  
4. (1) Let your first comfort be the example of Christ and all the saints. What happens to us isn’t worse than what happened to Christ, our leader, and to all those who have been close to him. Nothing we experience has not been faced by his followers throughout history. Since the examples of others usually have a strong impact on our lives and easily come to mind in tough times, we should use these instances as encouragement to endure our struggles patiently, for the joy that often arises from the shame of the cross. So, look to the Prince of your salvation, look at the lives of all the saints of the past, those who were the brightest lights in their time. Think about Moses, who valued the disgrace of Christ as greater wealth than the treasures of Egypt (Heb. 11:26), and who, due to the constant opposition he faced, is said to have been the meekest man on earth. (Num. 12:3). And what about David? He was, in his time, the very target that every lying tongue shot its arrows at. "My foes," he said, "People insult me all day long, and those who are angry with me have united against me." (Ps. 102:8). They insulted him daily because of his misery, turning him into a proverb, and giving him the harshest indignities anyone could suffer. What can we say about Job? How he was berated by his friends and hurt by their words! And how did Daniel, that holy prophet, end up in an open grave, yes, in a den of lions! Yet the Lord powerfully rescued Moses, Job, and Daniel! All of these have gone before you, and their examples, if properly reflected upon, will inspire you to pursue holiness and lead you along the same path of the cross through which they entered the kingdom of God. (Acts 14:22). Look, your Lord Jesus goes before you, pursued by the curses and insults of the Pharisees! There goes Moses ahead, facing the rebellion of Korah, Dathan, and Abiram, who are following behind, cursing him and ready to attack! (Num. 16). There’s David in serious troubles, with Shimei behind, cursing his king! (2 Sam. 16:5). And there are the apostles of our Lord, facing a disbelieving crowd behind them, covering their ears and rushing at them.




5. (2) It is not enough, however,
slightly and superficially to reflect on
the example of the saints; but we
must learn also to be followers of
them, when we are tried as they
were, and in every tribulation copy
after their meekness and patience.
How shall meekness appear, or how
shall patience be exercised, if thou be
not contradicted; or if there be none
[pg 222]
to deride, slander, or vilify thee?
Thou must, therefore, patiently take
up thy cross with them, and meekly
follow the Lord Christ in his steps.
Thou art called to suffer with thy
Saviour, and not to avenge thyself,
not to return evil for evil, not to revile
again being reviled, not to threaten
being slandered, but quietly to
commit thy cause “to him that judgeth
righteously.” 1 Pet. 2:23. Evil
tongues must give an account in the
day of judgment of every idle word
which they have spoken. Matt. 12:36.
And this will at the last day
prove a burden heavy enough. Leave
all, therefore, to the Lord, to do as he
pleaseth, who will not fail to do right.
Recompense and vengeance belong to
him alone. Deut. 32:35. Fix thine
eye on the Lord Jesus: “He was oppressed,
and he was afflicted, yet he
opened not his mouth: he was brought
as a lamb to the slaughter; and as
a sheep before his shearers is dumb,
so opened he not his mouth.” Isa.
53:7.

  
5. (2) However, it's not enough to just think about the examples set by the saints on a surface level; we must also learn to be followers of them. When we face trials like they did, we should strive to embody their meekness and patience through every hardship. How can meekness show itself, or how can patience be practiced, if you’re not faced with opposition? Or if there’s no one [pg 222] to mock, slander, or insult you? Therefore, you must patiently take up your cross alongside them and follow the Lord Christ in his footsteps meekly. You are called to endure with your Savior, not to seek vengeance, not to repay evil for evil, not to insult those who insult you, not to threaten those who slander you, but to quietly commit your case “to the one who judges righteously.” 1 Pet. 2:23. Evil tongues will have to account for every unoccupied word they have spoken on the day of judgment. Matt. 12:36. This will be a heavy burden in the end. So, leave everything to the Lord, who will act as He sees fit and will not fail to do what’s right. Recompense and vengeance belong to Him alone. Deut. 32:35. Keep your eyes on the Lord Jesus: "He was mistreated and suffered, yet he didn’t say a word: he was led like a lamb to be slaughtered; and like a sheep is silent before its shearers, he did not open his mouth." Isa. 53:7.




6. (3) From the examples of the
saints, we are, in the next place, to
learn a sovereign remedy, which they
made use of against the venom of
evil tongues. This is prayer. They
prayed, and so they were healed and
comforted. When they were bitterly
cursed by their adversaries, they sent
up only their cry to God, saying:
“Let them curse; but bless thou.”
Ps. 109:28; Luke 6:28. Consider
the whole Book of Psalms throughout.
How did David defend himself
with prayer, as with a wall of iron,
against false tongues! They are all
foolish marksmen, who bend their bow
against the innocent; and draw the
sword to slay such as are of a right
conversation: for their lies and slanders
shall return at last upon their
own heads, and shall enter into their
own bowels; as it is written: “Their
sword shall enter into their own heart,
and their bows shall be broken.” Ps.
37:15. All this can be obtained by
prayer. Whenever any one prays
earnestly against an evil speaker or a
liar, it is as if he wrestled and fought
with him; even as David wrestled
with Goliath (1 Sam. 17:48, 49), or as
Moses contended with the Egyptian
sorcerers. Ex. 7:12. Here two spirits
fight with each other; that is, the
prayer of faith proceeding from the
Holy Spirit, the Spirit of Truth; and
the spirit of lies proceeding from the
devil, the father of lies. But all these
devilish serpents of the Egyptians
shall eventually be subdued, and, as it
were, swallowed up by the divine rod
of Moses; that is, by prayer.

  
6. (3) From the examples of the saints, we can learn a powerful remedy they used against the poison of harmful words. This remedy is prayer. They prayed, and through that, they found healing and comfort. When their enemies harshly cursed them, they simply lifted their cries to God, saying:  
"Let them curse; but you bless."  
Ps. 109:28; Luke 6:28. Look at the entire Book of Psalms. David defended himself with prayer like it was an iron wall against false accusations! Those who aim their attacks at the innocent are foolish; they draw their swords to harm those who speak rightly. In the end, their lies and slanders will come back to them and deeply affect them; as it is written: “Their sword will pierce their own heart, and their bows will be shattered.” Ps. 37:15. All of this can be achieved through prayer. Whenever anyone sincerely prays against a slanderer or a liar, it’s like wrestling and fighting against them; just like David confronted Goliath (1 Sam. 17:48, 49), or as Moses faced the Egyptian sorcerers. Ex. 7:12. Here, two spirits are battling: the prayer of faith that comes from the Holy Spirit, the Spirit of Truth, and the spirit of lies that stems from the devil, the father of lies. But all these evil serpents of the Egyptians will ultimately be defeated and, in a way, swallowed up by the divine rod of Moses; that is, by prayer.




7. (4) Another remedy against the
poison of a wicked tongue, is the frequent
reading and meditating upon the
Word of God. This is an excellent
means of consolation and refreshment,
whenever a soul is insulted and
pursued by enemies. An upright heart
hunted by men of falsehood and malice,
is like a hart, whose thirst increases
by being hunted; and as this
pants after the water brooks (Ps. 42:1),
so must a soul in affliction long
after the cooling streams of the divine
Word, and thirst for the living
waters of grace, thereby to be quickened
and refreshed. For by this word
of grace the Lord revives a drooping
soul, speaking to her in a kind and
gracious manner. “Blessed are ye,”
says our Master, “when men shall revile
you, and persecute you, and shall
say all manner of evil against you
falsely. Rejoice and be exceeding
glad; for great is your reward in
heaven; for so persecuted they the
prophets which were before you.”
[pg 223]
Matt. 5:11, 12. In this saying of our
Lord, there is a threefold ground of
comfort. 1. Blessed are ye. 2. Rejoice.
3. Great is your reward. Who
would not be willing, for the sake of
so great and endless a good, to endure
here reproach and persecution for a
short period? Yea, who would not
even rejoice, since he is made by this
means a partaker of Christ's sufferings,
in order, “that when the glory
of Christ shall be revealed,” he may
also partake with his Lord in that
joy? “If ye be reproached for the
name of Christ, happy are ye, for the
Spirit of glory and of God resteth
upon you.” 1 Pet. 4:13, 14. Remember
also, that “it is good for a man
that he bear the yoke in his youth;”
that he “sit alone and keep silence,”
when he hath anything laid upon him
to bear; yea, that he “put his mouth
in the dust,” and wait in hope; and
that he “give his cheek to him that
smiteth him,” when he is “filled full
with reproach. For the Lord will not
cast off for ever.” Lam. 3:27-31.

  
7. (4) Another remedy against the  
toxic words of a malicious person is the regular  
reading and reflecting on the Word of God. This is a great source of comfort and rejuvenation,  
especially when someone's spirit is insulted and  
attacked by adversaries. A sincere heart  
pursued by deceitful and malicious people  
is like a deer, whose thirst grows  
as it's hunted; just as this  
deer longs for the streams (Ps. 42:1),  
so must a suffering soul yearn for the  
refreshing rivers of the divine  
Word, thirsting for the living  
waters of grace, to be revived  
and renewed. For through this word  
of grace, the Lord uplifts a weary  
soul, speaking to her gently and  
kindly. “You are blessed,”  
says our Master, "When people insult you, persecute you, and falsely say all kinds of evil against you, rejoice and be very glad; because your reward in heaven is great; for in the same way, they persecuted the prophets who came before you."
[pg 223]  
Matt. 5:11, 12. In this saying from our  
Lord, there are three reasons for  
comfort. 1. Blessed are you. 2. Rejoice.  
3. Great is your reward. Who wouldn’t be willing, for the sake of  
such a tremendous and everlasting good, to endure  
shame and persecution for a  
little while? Indeed, who wouldn’t  
even rejoice, knowing that through this  
they share in Christ's sufferings, so that,  
"when Christ's glory is revealed,"  
they may also share with their Lord in that  
joy? "If you are insulted for Christ's sake, you are blessed, because the Spirit of glory and of God is with you." 1 Pet. 4:13, 14. Remember  
too, that "It’s good for a person to endure challenges while they’re young;"  
that he “sit alone and be quiet,”  
when he has something to bear; indeed, that he  
“put his mouth in the dirt,”  
and wait in hope; and that he  
"turn the other cheek to the one who hits him," when he is "overwhelmed with shame. For the Lord will not reject forever." Lam. 3:27-31.



8. (5) Thou art further to learn, that
such calumny is a hellish storm, which
soon rises, and soon blows over. As a
traveller is not disheartened at any
tempestuous weather he is liable to
meet with upon the road, but provides
himself the more against it: so let the
spiritual pilgrim never be cast down
by storms and tempests; but let him
go on in hope, and continue faithful
to the end of his journey. This has
been uniformly the state of the true
church. “O thou afflicted,” says the
prophet, “tossed with tempest, and
not comforted!” Isaiah 54:11. Is it
a “strange” thing that has happened
unto thee? 1 Pet. 4:12. What is
more common to a traveller, than to
be overtaken by foul and stormy
weather? A persevering diligence
will, notwithstanding, bring him home
at last. The world makes every one
a gazing-stock, that looks with concern
upon the vain follies of men, and
drops a serious word in favor of virtue.
What is to-day the fate of one good
Christian, may to-morrow be the fate
of another, according as the humor of
the world works, which allows no one
to pass uncensured that is not in league
with it. The best method a Christian
can adopt in all these storms, is to be
quiet under them, and to keep his
mind free from anger and bitterness.
He that considers every hard word to
be a stain on his character, which
ought to be wiped off, will by so doing
only render things worse. Hence it
remains, that the most effectual way
to stop the fury of slanderous tongues,
is to yield to it for the present, and
patiently wait till time itself shall set
things in a better light. He that will
dispute every thing at the sword's
point, as it were, is like a man that is
stung by a bee, and being thereby put
in a passion, runs headlong upon the
whole hive in order to be revenged,
by turning it upside down. Had he
not better have borne it, than feel the
smart which must attend an attempt
so rash? The fire of malicious tongues
burns the more fiercely when we
seek to quench it by too hasty efforts.
An evil tongue is like that serpent
called the Hydra, which, as some tell
us, brought forth seven other heads
when, in order to destroy it, you cut
off one. Thus a wicked tongue is so
far from being restrained by contradiction,
that it spreads the farther by
it, and broaches seven lies instead of
one. Whereas he that is deaf to popular
rumors, and is not easily alarmed
at every little noise, will not only better
repel the darts of wicked tongues,
but enjoy also an unshaken tranquillity
[pg 224]
both of soul and body. This is a truly
noble method to overcome the worst
of our enemies. He that rejects this
heroic meekness of soul, sets himself
entirely out of God's protection, and
whilst he eagerly endeavors to save
his name and reputation, must be the
more harassed by the perpetual alarms
of malignant tongues.

8. (5) You should also understand that such slander is like a raging storm that comes on quickly and then passes just as fast. Just as a traveler doesn’t get discouraged by bad weather they might encounter on their journey but prepares themselves better for it, the spiritual traveler should not be disheartened by storms and tempests; instead, they should continue with hope and be faithful until the end of their journey. This has always been the situation of the true church. "O you struggling," says the prophet, "thrown around by storms, and left in distress!" Isaiah 54:11. Is it a “weird” thing that has happened to you? 1 Pet. 4:12. What is more common for a traveler than to be caught in bad and stormy weather? Yet, persistent effort will ultimately bring them home. The world makes everyone a spectacle who looks thoughtfully at the foolishness of mankind and dares to speak out in favor of virtue. What happens to one good Christian today may befall another tomorrow, depending on the whims of the world, which allows no one to escape criticism unless they are in agreement with it. The best approach a Christian can take in all these storms is to remain calm, keeping their mind free from anger and bitterness. Someone who sees every harsh word as a blemish on their character that needs to be erased will only make matters worse by trying to do so. Therefore, the most effective way to stop the onslaught of slanderous talk is to accept it for now and patiently wait for time to reveal a clearer understanding. Someone who argues about everything as if in a battle is like a person stung by a bee who, in a fit of rage, attacks the entire hive for revenge. Wouldn’t it be better to endure the sting than to suffer the consequences of such a reckless attack? The fire of malicious words burns even more intensely when we try to extinguish it with hasty actions. A wicked tongue is like the serpent known as the Hydra, which, according to some, produces seven new heads if you cut one off. Likewise, a corrupt tongue is not restrained by contradiction; instead, it spreads further and multiplies lies. In contrast, someone who ignores gossip and is not easily riled by every little noise will not only deflect the darts of wicked tongues more effectively but will also enjoy a steady peace of mind and body. [pg 224] This is a truly commendable way to defeat our worst enemies. Those who reject this noble patience of spirit step completely outside of God's protection, and while they desperately try to protect their name and reputation, they are only troubled further by the constant attacks of vicious tongues.




9. (6) Besides this, there are some
other particular reasons, why the Lord
permits his children to be persecuted
by virulent tongues. When David in
his sore troubles was cursed by Shimei,
he said no more than, “Let him curse;
for the Lord hath bidden him.” 2 Sam.
16:11. And what other reason can be
assigned for this, but that the Lord
hereby seeks to preserve his children
from exalting themselves above measure,
on account of such eminent gifts
as have been conferred upon them; and
that they may at the same time improve
themselves in the practice of mutual
love, mildness, and humility? What
is said by David of Shimei, namely,
that he was bidden to curse his king,
is expressed by Job in more general
terms: “He poureth contempt upon
princes.” Job 12:21. Now, who is
able to fathom all the mysterious
depths of divine judgments? The carnal
mind by no means likes to be reviled,
insulted, or undervalued. Pride
and self-love so naturally adhere to us,
that they taint all our works and
actions. Every one loves to be extolled,
and to be made much of, to be
esteemed and admired. Alas! it is this
natural self-love, which having once
led man astray, now propagates nothing
but error and folly in the world.
It was this self-love that ruined both
Lucifer and Adam, and stripped them
of the divine love and life with which
they were once adorned. In order
that we may obtain the victory over
this spirit of self-love, and with a view
to facilitate this conquest, the Lord
thinks, as it were, with himself: “I
will permit a lying tongue to assail
thee, as I formerly permitted Satan
to harass my servants Job and Paul,
for their greater humiliation. This
slandering tongue shall be thy devil,
thy scourge, thy plague, to buffet thee
(2 Cor. 12:7), and help to beat down
that proud heart, that haughty look,
that aspiring temper, which, without
this curb, would at last carry all before
it.” Thus the Lord leaves nothing
untried to accustom the soul to that
excellent spirit of humility, and to restrain
the spirit of self-love, by which
men become allies to Lucifer, who, endeavoring
to have a will of his own,
opposite to that of his Maker, entirely
lost his principality, and that original
state in which he was at first created.
Jude, ver. 6.

  
9. (6) Besides this, there are some other specific reasons why the Lord allows his children to be persecuted by harsh words. When David was in deep trouble and was cursed by Shimei, he simply responded, "Let him curse, because the Lord has told him to." 2 Sam. 16:11. What other reason can be given for this except that the Lord wants to keep his children from becoming overly proud due to the notable gifts they have received? He also wants them to better themselves by practicing mutual love, kindness, and humility. What David said about Shimei, that he was ordered to curse his king, is reflected by Job in broader terms: "He shows disdain for leaders." Job 12:21. Now, who can fully understand the mysterious depths of divine judgments? The natural mind does not like to be insulted, mocked, or undervalued. Pride and self-love cling to us so naturally that they taint all our actions. Everyone enjoys being praised, valued, and admired. Unfortunately, it is this innate self-love that has misled humanity and now spreads only error and foolishness in the world. This self-love led to the downfall of both Lucifer and Adam, stripping them of the divine love and life with which they were once blessed. To help us overcome this self-love and make this conquest easier, the Lord seems to think: “I will let a deceitful tongue come against you, just like I once let Satan trouble my servants Job and Paul to promote their humility. This slanderous tongue will be your enemy, your tormentor, your source of distress, to challenge you (2 Cor. 12:7), and help keep that proud heart, that arrogant attitude, that ambitious spirit in check, which, without this limitation, would eventually take over everything.” Thus, the Lord does everything possible to train the soul in that excellent spirit of humility and to control the spirit of self-love, by which people become allies to Lucifer, who, in trying to assert his own will against that of his Creator, completely lost his authority and the original state in which he was created. Jude, ver. 6.




10. (7) Therefore as the Lord is
faithful on his side, so he seeks to convert
the venom of impious tongues
thrown upon his children, into a precious
medicine, by which to heal that
self-love which is fostered within, and
which engenders abundance of other
spiritual diseases in the mind. When
the world meditates evil against them,
then God brings good out of the evil.
As out of a certain poisonous serpent
an antidote is prepared against poison
itself, so God overrules the worst of
counsels, and makes them turn to the
greatest good to his children. Thus
“all things work together for good
to them that love God.” Rom. 8:28.
They are taught thereby to practise
one of the noblest of the works of charity,
which is, to “bless their enemies,
and to pray for them who despitefully
use them.” Matt. 5:44. He that has
thus far gained the conquest over corrupt
nature, so as to pray heartily for
[pg 225]
his enemies, is almost arrived at the
sublimest degree of true evangelical
charity, which alone is able to soften
our stubborn hearts into the mild and
compassionate heart of Christ, who
has also set us a blessed pattern to
follow: “Father!” said he, “forgive
them; for they know not what they
do.” Luke 23:34. For wherever true
love is rooted in a soul, it will most
certainly produce a tender commiseration
towards enemies; who, as the
Christian knows, whilst they hate
men, render themselves entirely unfit
for any communion with God and
Christ, and give up their hearts to the
devil, that great hater of souls. And
this should influence every Christian
to commiserate such evil men, who are
not of God, but of their father the
devil; and lest they should forever sink
into the jaws of Satan, the Lord commands
his people to pray for them,
with this motive annexed to the command:
“That ye may be the children
of your Father who is in heaven.”
Matt. 5:45. What has been said of
the overruling power of God, whereby
he converts the venom of lying
tongues into a healing medicine, will
more fully appear from the following
instances. Joseph would never have
been exalted to the dignity of ruler
over the land of Egypt, had he not
fallen under the malicious lashes of a
wanton tongue, and thereby been condemned
to prison. Gen. 39:17; 41:40.
Had Moses not been persecuted
by the violent accusations of his enemies,
and obliged to flee from the face
of Pharaoh (Exod. 2:15), he had
never seen the Lord in the bush, after
having led Jethro's flock to Horeb.
Exod. 3:2. The spiteful tongue of
Doeg the Edomite, and of other enemies
of David (1 Sam. 22:9; Ps. 52),
drew many a noble Psalm from the
latter. Thus Doeg's poisonous tongue
was David's medicine. The same
overruling wisdom of God appeared
for Daniel, when, by the virulence of
his accusers, he was cast into the den
of lions, but was most triumphantly
exalted again by divine Providence,
for many good and noble ends; his
enemies themselves being made to lay
the foundation of his greatness. Dan.
6. Mordecai had the same experience.
His ruin was devised by the murderous
tongue of Haman (Esther 3:6);
but the Lord returned his wickedness
upon his own head, and his bloody
machinations only hastened the
destruction of their contriver. Esther 7:10.
Therefore, “commit thy way unto
the Lord: trust also in him, and he
shall bring it to pass. And he shall
bring forth thy righteousness as the
light, and thy judgment as the noonday.”
Ps. 37:5, 6. Only endeavor to
be in constant union with the Lord
thy God, and to love him with all thy
heart, and then he will direct thy
steps. For “when a man's ways please
the Lord, he maketh even his enemies
to be at peace with him.” Prov. 16:7.
If the world be permitted to stain thy
reputation here, and to detract from
thy honor, what matters it, provided
the Lord dignify thee with a crown
of glory hereafter? It is he that will
deliver and honor thee at last (Ps. 91:15);
and it is he that will give thee
both grace here, and glory hereafter.
Ps. 84:11.


10. (7) Since the Lord is faithful, He aims to transform the bitterness of unholy words directed at His children into a valuable remedy, which heals the self-love nurtured inside and creates various other spiritual issues in the mind. When the world plots evil against them, God brings good out of that evil. Just as an antidote is made from a poisonous snake, God takes the worst advice and turns it into tremendous good for His children. Therefore, "Everything works together for the good of those who love God." Rom. 8:28. This teaches them to practice one of the greatest acts of charity, which is to “bless their enemies and pray for those who mistreat them.” Matt. 5:44. Anyone who has managed to overcome corrupt nature to sincerely pray for [pg 225] their enemies is close to achieving the highest level of true Christian love, which can transform our hardened hearts into the gentle and compassionate heart of Christ, who has given us a blessed example to follow: "Dad!" he said, "Forgive them, because they don't know what they're doing." Luke 23:34. When true love is rooted in a person, it will definitely lead to a compassionate attitude toward enemies; for as Christians understand, those who hate others essentially cut themselves off from any relationship with God and Christ, giving their hearts to the devil, the great enemy of souls. This realization should prompt every Christian to feel compassion for such evil individuals, who are not of God but of their father the devil; and to prevent them from falling forever into Satan's grasp, the Lord instructs His people to pray for them with this purpose in mind: "That you may be the children of your Father who is in heaven." Matt. 5:45. The previously mentioned overruling power of God, which converts the malice of deceitful tongues into a healing remedy, will be more clearly illustrated through the following examples. Joseph would never have achieved the role of ruler over Egypt without first suffering from the malicious words of a wicked tongue, which led to his imprisonment. Gen. 39:17; 41:40. If Moses had not faced intense persecution from his enemies and been forced to flee from Pharaoh (Exod. 2:15), he would never have encountered the Lord in the burning bush after taking Jethro's flock to Horeb. Exod. 3:2. The spiteful words of Doeg the Edomite and other enemies of David (1 Sam. 22:9; Ps. 52) inspired many noble Psalms from David. Thus, Doeg's poisonous tongue became David's medicine. The same divine wisdom acted on behalf of Daniel when he was thrown into the lions' den due to the viciousness of his accusers but was triumphantly restored by divine Providence for many good purposes, with his enemies unwittingly laying the groundwork for his greatness. Dan. 6. Mordecai experienced a similar fate. His downfall was schemed by the treacherous tongue of Haman (Esther 3:6); however, the Lord turned Haman's wickedness back on him, and his evil plans only expedited his own destruction. Esther 7:10. Therefore, "Commit your way to the Lord; trust in Him, and He will make it happen. He will bring out your righteousness like the dawn and your justice like the midday sun." Ps. 37:5, 6. Just strive to maintain a close connection with your God, loving Him with all your heart, and He will guide your steps. Because "When a man lives in a way that pleases the Lord, He makes even his enemies be at peace with him." Prov. 16:7. If the world tarnishes your reputation and undermines your honor here, what does it matter, as long as the Lord grants you a crown of glory in the end? He will ultimately rescue and honor you (Ps. 91:15); He will provide you with both grace now and glory later. Ps. 84:11.



11. (8) Another comfort in trials
of this nature, may be drawn from
the control which the Lord exercises
over the hearts of all men. It is he
that “looks upon all the inhabitants
of the earth, from the place of his
habitation.” He “fashioneth their
hearts; he considereth all their
works” (Ps. 33:14, 15); and he “will
[pg 226]
not deliver thee unto the will of thine
enemies.” Ps. 41:2. A man is often
transported with rage and malice to
such a degree, that he would bear
down all that comes in his way; but
a little while after, you will find that
the man is altogether cooled; his heat
is allayed, and he is reduced to such a
moderation of temper, as if he were
become quite another man. Nay, how
often do we see that a bad man, designing
nothing but spite and malice,
is stopped in the midst of his passionate
pursuit, and, as it were, obliged
not only to drop his wicked design,
but also to bestow tokens of favor
upon the person whom he was about
to affront. This is an operation peculiar
to the wisdom of God, who, by
his secret power, often renders abortive
the most malicious projects conceived
against his children. Thus the
Lord came to Laban, when incensed
against Jacob, and commanded him to
“speak not to him; either good or bad.”
Gen. 31:24. And Esau, who bore his
brother no good will, when he came
within sight of him, must needs run
and meet him, embrace him, fall on
his neck, kiss him, and receive him
with the most endearing expressions
of love and kindness. Gen. 33:4.

11. (8) Another comfort in trials like this comes from the control that the Lord has over everyone’s hearts. It’s he who "watches over all the people on Earth from where he lives." He “shapes their hearts; he takes all their actions into account” (Ps. 33:14, 15); and he "will not deliver you to the desires of your enemies." Ps. 41:2. A person can get so consumed with rage and malice that they would crush anything in their way; but shortly after, you will see that the person is completely calmed down, their anger has subsided, and they exhibit such a moderate temperament that it seems like they’ve become a totally different person. In fact, how often do we see that a bad person, with nothing but spite in mind, is suddenly halted in their passionate pursuit and, as if compelled, not only abandons their wicked plans but also shows kindness towards the person they were about to confront. This is an act specific to the wisdom of God, who, through his hidden power, often frustrates the most malicious schemes aimed at his children. For example, the Lord came to Laban, who was angry with Jacob, and instructed him to "Don’t talk to him; whether it’s good or bad." Gen. 31:24. And Esau, who had no goodwill toward his brother, when he saw him, had to run and meet him, embrace him, fall on his neck, kiss him, and greet him with the most loving expressions of affection. Gen. 33:4.



12. (9) Lastly, it is the nature of a
malignant tongue, to swell high suddenly,
and by rage and fury to gain
universal applause and admiration;
but its downfall is as sudden as its
rise. Calumny is like a fire, the flame
of which mounts up to the very sky;
but the want of fuel will soon make
it go down again. The reason is, because God,
who is the everlasting
Truth, hates a spirit of lies, and cannot
endure it. And this is also the
reason, why those that have raised
their greatness on no other foundation
than lying and self-conceit, may indeed
dazzle the eyes of others for a
season; but when they flatter themselves
as fixed in an unshaken condition,
then generally their ruin is ready
at hand, and the Lord's judgment destroys
all. Then “the lying lips are
put to silence, which spoke grievous
things proudly and contemptuously
against the righteous” (Ps. 31:18);
a text which plainly shows, that pride
and disdain of others, are wont to
accompany a slandering and lying
tongue. But “woe unto thee that
dealest treacherously; when thou shalt
make an end to deal treacherously,
they shall deal treacherously with
thee.” Isa. 33:1. “For the rod of the
wicked shall not rest upon the lot of
the righteous; lest the righteous put
forth their hands unto iniquity.” Ps.
125:3. Though a treacherous man
may go on in quest of more honor and
greatness; yet shall “evil hunt the
violent man at last, and overthrow
him.” Ps. 140:11.

12. (9) Lastly, a malicious tongue tends to rise suddenly and gain universal applause and admiration through rage and fury; however, its downfall is just as sudden as its rise. Slander is like a fire that flames up to the sky, but when it runs out of fuel, it quickly dies down. This happens because God, who is the eternal Truth, despises deception and cannot tolerate it. That’s also why those who build their power on nothing but lies and arrogance may impress others for a time; but when they convince themselves that they are secure, their downfall is usually just around the corner, and the Lord's judgment will bring everything down. Then "The deceitful lips are silenced, which spoke harmful things proudly and disrespectfully against the righteous." (Ps. 31:18); this verse clearly shows that pride and disdain for others often accompany a slanderous and deceitful tongue. But "Woe to you who act deceitfully; when you stop being treacherous, they will be treacherous with you." Isa. 33:1. "The wicked won't dominate the righteous, or else the righteous might be tempted to do wrong." Ps. 125:3. Even though a deceitful person may continue seeking more honor and greatness, "Evil will eventually track down the violent man and lead him to destruction." Ps. 140:11.



Sundry consolatory passages, selected from the
Psalms, for those who are assailed by the reproaches
of enemies.

A selection of comforting verses from the Psalms for anyone dealing with accusations from their opponents.




13. Thou, O Lord, art a shield for
me; my glory, and the lifter up of
mine head. Arise, O Lord; save me,
O my God: for thou hast smitten all
mine enemies upon the cheek-bone;
thou hast broken the teeth of the ungodly.
Ps. 3:3, 7.—O ye sons of men,
how long will ye turn my glory into
shame? how long will ye love vanity,
and seek after leasing (lying)? But
know that the Lord hath set apart
him that is godly for himself; the
Lord will hear when I call unto him.
Ps. 4:2, 3.

  
13. You, Lord, are my shield; my glory and the one who lifts my head. Rise up, Lord; save me, my God: for you have struck all my enemies on the cheek; you have broken the teeth of the wicked. Ps. 3:3, 7.—O people, how long will you turn my glory into shame? How long will you love worthless things and seek after lies? But know that the Lord has set apart the faithful for himself; the Lord will listen when I call to him. Ps. 4:2, 3.



14. Thou shalt destroy them that
speak leasing: the Lord will abhor
the bloody and deceitful man.—There
is no faithfulness in their mouth; their
[pg 227]
inward part is very wickedness; their
throat is an open sepulchre; they flatter
with their tongue. Destroy thou
them, O God; let them fall by their
own counsels.—But let all those that
put their trust in thee rejoice: let them
also that love thy name be joyful in
thee. For thou, Lord, wilt bless the
righteous; with favor wilt thou compass
him as with a shield. Ps. 5:6,
9, 10, 11, 12.

14. You shall remove those who speak lies; the Lord will hate the violent and deceitful person. There is no honesty in their words; their insides are full of wickedness; their throats are like open graves; they use flattery with their tongues. Destroy them, O God; let them fall by their own plans. But let all who trust in you rejoice; let those who love your name be happy in you. For you, Lord, will bless the righteous; you will protect them with favor like a shield. Ps. 5:6, 9, 10, 11, 12.



15. Let all mine enemies be ashamed
and sore vexed: let them return and
be ashamed suddenly. Ps. 6:10.

15. May all my enemies be embarrassed and extremely troubled; may they suddenly return and be ashamed. Ps. 6:10.



16. O Lord, my God, in thee do I
put my trust: save me from all them
that persecute me, and deliver me:
lest he tear my soul like a lion, rending
it in pieces, while there is none to
deliver.—Behold, he travaileth with
iniquity, and hath conceived mischief,
and brought forth falsehood. He made
a pit, and digged it, and is fallen into
the ditch which he made. His mischief
shall return upon his own head,
and his violent dealing shall come
down upon his own pate. Ps. 7:1, 2,
14, 15, 16.

16. O Lord, my God, I trust in you: save me from all those who persecute me, and rescue me: lest he tear my soul like a lion, ripping it apart, while there is no one to save me.—Look, he is burdened with wrongdoing, has conceived evil, and has given birth to lies. He dug a pit and fell into the ditch he made. His evil will come back on his own head, and his violent actions will fall on him. Ps. 7:1, 2, 14, 15, 16.



17. Keep me as the apple of the
eye; hide me under the shadow of thy
wings, from the wicked that oppress
me, from my deadly enemies, who
compass me about. Ps. 17:8, 9.

17. Keep me as the center of your attention; protect me under the cover of your wings, from the evil people who oppress me, from my deadly enemies who surround me. Ps. 17:8, 9.



18. I will call upon the Lord, who
is worthy to be praised: so shall I be
saved from mine enemies.—In my distress
I called upon the Lord, and cried
unto my God; he heard my voice out
of his temple, and my cry came before
him, even unto his ears. Ps. 18:3, 6.

18. I will call on the Lord, who is worthy of praise; then I will be saved from my enemies. In my distress, I called on the Lord and cried out to my God; he heard my voice from his temple, and my cry reached him, even to his ears. Ps. 18:3, 6.



19. The Lord is my light and my
salvation; whom shall I fear? the
Lord is the strength of my life; of
whom shall I be afraid? When the
wicked, even mine enemies and my
foes, came upon me to eat up my
flesh, they stumbled and fell. Though
a host should encamp against me, my
heart shall not fear: though war should
rise against me, in this will I be confident.—For
in the time of trouble he
shall hide me in his pavilion: in the
secret of his tabernacle shall he hide
me; he shall set me up upon a rock.—Teach
me thy way, O Lord, and lead
me in a plain path, because of mine
enemies.—For false witnesses are risen
up against me, and such as breathe
out cruelty. I had fainted, unless I
had believed to see the goodness of
the Lord in the land of the living.
Wait on the Lord. Ps. 27:1, 2, 3, 5,
11, 12, 13, 14.

19. The Lord is my light and my salvation; whom should I fear? The Lord is the strength of my life; of whom should I be afraid? When the wicked, even my enemies and foes, came at me to devour my flesh, they stumbled and fell. Even if an army surrounds me, my heart will not fear; even if war rises against me, I will be confident. — For in times of trouble, He will hide me in His shelter; in the secret of His tent, He will conceal me; He will set me high on a rock. — Teach me Your way, O Lord, and lead me on a straight path because of my enemies. — For false witnesses have risen against me, and those who breathe out cruelty. I would have fainted unless I had believed I would see the goodness of the Lord in the land of the living. Wait for the Lord. Ps. 27:1, 2, 3, 5, 11, 12, 13, 14.



20. But I trusted in thee, O Lord:
I said, Thou art my God. My times
are in thy hand: deliver me from the
hand of mine enemies, and from them
that persecute me.—Let the lying lips
be put to silence; which speak grievous
things proudly and contemptuously
against the righteous.—Oh how great
is thy goodness, which thou hast laid
up for them that fear thee; which thou
hast wrought for them that trust in
thee before the sons of men! Thou
shalt hide them in the secret of thy
presence from the pride of man: thou
shalt keep them secretly in a pavilion
from the strife of tongues. Ps.
31:14, 15, 18, 19, 20.

20. But I trusted in you, Lord: I said, You are my God. My life is in your hands: rescue me from my enemies and from those who persecute me.—Let the lying lips be silenced; those who speak hateful things proudly and contemptuously against the righteous.—Oh how great is your goodness, which you have stored up for those who fear you; which you have prepared for those who trust in you before others! You will hide them in the secret of your presence from the pride of man: you will keep them safe in a shelter from the conflict of tongues. Ps. 31:14, 15, 18, 19, 20.



21. Let them be as chaff before the
wind: and let the angel of the Lord
chase them. Let their way be dark
and slippery: and let the angel of the
Lord persecute them. Ps. 35:5, 6.

21. Let them be like chaff in the wind, and let the angel of the Lord drive them away. Let their path be dark and slippery, and let the angel of the Lord pursue them. Ps. 35:5, 6.



22. Fret not thyself because of evil
doers, neither be thou envious against
the workers of iniquity. For they shall
soon be cut down like the grass, and
wither as the green herb.—The wicked
plotteth against the just, and gnasheth
upon him with his teeth. The Lord
shall laugh at him: for he seeth that
his day is coming. The wicked have
[pg 228]
drawn out the sword, and have bent
their bow, to cast down the poor and
needy, and to slay such as be of upright
conversation. Their sword shall
enter into their own heart, and their
bows shall be broken.—The wicked
watcheth the righteous, and seeketh
to slay him. The Lord will not leave
him in his hand, nor condemn him
when he is judged.—I have seen the
wicked in great power, and spreading
himself like a green bay tree. Yet he
passed away, and, lo, he was not: yea,
I sought him, but he could not be
found. Ps. 37:1, 2, 12, 13, 14, 15, 32,
33, 35, 36.

22. Don’t worry about those who do evil, and don’t be jealous of those who do wrong. They will soon be cut down like grass and will wither away like green plants. The wicked plot against the righteous and snarl at him with their teeth. The Lord will laugh at them because He knows their day is coming. The wicked have drawn their swords and bent their bows to strike down the poor and needy and to kill those who live honestly. Their own swords will pierce their hearts, and their bows will be broken. The wicked watches the righteous and tries to kill him. The Lord will not let him fall into their hands or condemn him when he is on trial. I have seen the wicked in great power, like a thriving bay tree. But he has disappeared; I looked for him, but he couldn’t be found. Ps. 37:1, 2, 12, 13, 14, 15, 32, 33, 35, 36.



23. But I, as a deaf man, heard not;
and I was as a dumb man that openeth
not his mouth. Then I was as a man
that heareth not, and in whose mouth
are no reproofs.—For I am ready to
halt, and my sorrow is continually
before me. Ps. 38:13, 14, 17.

23. But I, like someone who can't hear, heard nothing; and I was like someone who can't speak and doesn't open his mouth. Then I was like someone who doesn’t hear, and in whose mouth there are no complaints. —For I am ready to stumble, and my sorrow is always before me. Ps. 38:13, 14, 17.



24. I was dumb with silence, I held
my peace, even from good; and my
sorrow was stirred.—I was dumb, I
opened not my mouth; because thou
didst it.—For I am a stranger with
thee, and a sojourner, as all my fathers
were. Ps. 39:2, 9, 12.

24. I was silent, not saying a word, even about good things; my grief was stirred up. I didn’t speak; I didn’t open my mouth because you did this. I’m just a traveler with you, like all my ancestors were. Ps. 39:2, 9, 12.



25. Cast thy burden upon the Lord,
and he shall sustain thee: he shall
never suffer the righteous to be moved.
But thou, O God, shalt bring them
down into the pit of destruction:
bloody and deceitful men shall not
live out half their days; but I will
trust in thee. Ps. 55:22, 23.

25. Cast your cares on the Lord, and he will support you; he will never let the righteous be shaken. But you, O God, will bring them down into the pit of destruction: violent and deceitful people won't live out even half their days; but I will trust in you. Ps. 55:22, 23.



26. Be merciful unto me, O God, be
merciful unto me; for my soul trusteth
in thee: yea, in the shadow of thy
wings will I make my refuge, until
these calamities be overpast. I will
cry unto God most high; unto God
that performeth all things for me. He
shall send from heaven, and save me
from the reproach of him that would
swallow me up. God shall send forth
his mercy and his truth. My soul is
among lions: and I lie even among
them that are set on fire, even the
sons of men, whose teeth are spears
and arrows, and their tongue a sharp
sword. Be thou exalted, O God, above
the heavens; let thy glory be above
all the earth. They have prepared a
net for my steps; my soul is bowed
down: they have digged a pit before
me, into the midst whereof they are
fallen themselves. My heart is fixed,
O God, my heart is fixed: I will sing
and give praise. Awake up, my glory;
awake, psaltery and harp: I myself
will awake early. I will praise thee,
O Lord, among the people: I will sing
unto thee among the nations. For thy
mercy is great unto the heavens, and
thy truth unto the clouds. Be thou
exalted, O God, above the heavens:
let thy glory be above all the earth.
Ps. 57:1-11.

26. Have mercy on me, God, have mercy on me; for my soul trusts in you. I will take refuge in the shadow of your wings until these troubles pass. I will cry out to God most high, to God who fulfills all my needs. He will send help from heaven and rescue me from those who want to destroy me. God will send out his mercy and truth. My soul is surrounded by lions; I lie among those who are like fire, the people whose teeth are like spears and arrows, and their words are like a sharp sword. Be exalted, God, above the heavens; let your glory be above all the earth. They have set a trap for my steps; my soul is downcast. They have dug a pit for me, and they themselves have fallen into it. My heart is steady, God, my heart is steady; I will sing and give praise. Awaken, my glory; awake, lyre and harp; I will wake up early. I will praise you, Lord, among the nations; I will sing to you among the people. For your mercy is great to the heavens, and your truth to the clouds. Be exalted, God, above the heavens; let your glory be above all the earth. Ps. 57:1-11.



27. Preserve my life from fear of
the enemy; who whet their tongue
like a sword, and bend their bows to
shoot their arrows, even bitter words;
that they may shoot in secret at the
perfect: suddenly do they shoot at
him, and fear not.—But God shall
shoot at them with an arrow; suddenly
shall they be wounded. So
shall they make their own tongue to
fall upon themselves: all that see them
shall flee away. Ps. 64:1, 3, 4, 7, 8.

27. Save me from the fear of my enemies, who sharpen their words like swords and get ready to shoot their arrows—bitter words. They aim to attack the innocent in secret; they shoot suddenly and have no fear. But God will strike them with an arrow; suddenly they will be hurt. Their own words will turn against them, and everyone who sees this will run away. Ps. 64:1, 3, 4, 7, 8.



28. Mine enemies speak against me;
and they that lay wait for my soul take
counsel together, saying, God hath forsaken
him; persecute and take him;
for there is none to deliver him.—I
will go in the strength of the Lord
God: I will make mention of thy
righteousness, even of thine only. O
God, thou hast taught me from my
youth: and hitherto have I declared
thy wondrous works. Now also when
[pg 229]
I am old and gray-headed, O God, forsake
me not; until I have shewed thy
strength unto this generation, and thy
power to every one that is to come.—Thou,
which hast shewed me great
and sore troubles, shalt quicken me
again, and shalt bring me up again
from the depths of the earth. Thou
shalt increase my greatness, and comfort
me on every side. Ps. 71:10, 11,
16, 17, 18, 20, 21.

28. My enemies talk behind my back; those who are waiting to harm me plot together, saying, God has abandoned him; let’s chase him down; there’s no one to save him. —I will go in the strength of the Lord God: I will speak of your righteousness, the only one that matters. O God, you have taught me since I was young, and I have shared your amazing works all my life. Now that I am old and gray, O God, don’t abandon me; until I have shown your strength to this generation and your power to everyone who is to come. —You, who have shown me great and serious troubles, will revive me again and bring me up from the depths of the earth. You will increase my greatness and provide comfort all around me. Ps. 71:10, 11, 16, 17, 18, 20, 21.



29. I will lift up mine eyes unto the
hills, from whence cometh my help.
My help cometh from the Lord, which
made heaven and earth. He will not
suffer thy foot to be moved: he that
keepeth thee will not slumber. Behold,
he that keepeth Israel shall
neither slumber nor sleep. The Lord
is thy keeper: the Lord is thy shade
upon thy right hand. The sun shall
not smite thee by day, nor the moon
by night. The Lord shall preserve
thee from all evil: he shall preserve
thy soul. The Lord shall preserve
thy going out and thy coming in from
this time forth, and even for evermore.
Ps. 121:1-8.

29. I look up to the hills—where does my help come from? My help comes from the Lord, who made heaven and earth. He won’t let your foot slip; he who watches over you won’t rest. Look, the one who watches over Israel will neither rest nor sleep. The Lord is your protector; the Lord is your shade at your right hand. The sun won’t harm you during the day, nor the moon at night. The Lord will keep you safe from all harm; he will protect your life. The Lord will watch over your coming and going both now and forever. Ps. 121:1-8.



30. Deliver me, O Lord, from the
evil man: preserve me from the violent
man; which imagine mischiefs in
their heart; continually are they gathered
together for war. They have
sharpened their tongues like a serpent:
adders' poison is under their
lips. Keep me, O Lord, from the
hands of the wicked; preserve me
from the violent man; who have purposed
to overthrow my goings. The
proud have hid a snare for me, and
cords; they have spread a net by the
way side; they have set nets for me.
I said unto the Lord, Thou art my
God: hear the voice of my supplications,
O Lord. O God, the Lord, the
strength of my salvation, thou hast
covered my head in the day of battle.
Grant not, O Lord, the desires of the
wicked: further not his wicked device;
lest they exalt themselves. As for the
head of those that compass me about,
let the mischief of their own lips cover
them. Let burning coals fall upon
them; let them be cast into the fire;
into deep pits, that they rise not up
again. Let not an evil speaker be
established in the earth: evil shall
hunt the violent man to overthrow
him. I know that the Lord will
maintain the cause of the afflicted,
and the right of the poor. Surely
the righteous shall give thanks unto
thy name: the upright shall dwell in
thy presence. Ps. 140:1-13.

30. Deliver me, Lord, from the evil person; keep me safe from the violent one, who plots harm in their heart and is always preparing for conflict. They have sharpened their words like a snake; there’s poison under their lips. Keep me, Lord, from the hands of the wicked; protect me from the violent person who wants to trip me up. The proud have hidden traps for me, and they’ve set cords; they have laid a net by the roadside; they have set snares for me. I said to the Lord, You are my God: hear my pleas, Lord. O God, Lord, the source of my salvation, you have protected my head in the day of battle. Don’t grant, Lord, the desires of the wicked; don’t let their plans succeed; otherwise, they will lift themselves up. As for the leaders who surround me, let the harm of their own words overwhelm them. Let burning coals fall upon them; let them be thrown into the fire; into deep pits, so they don’t rise again. Let no slanderer be established on earth: evil will pursue the violent person to bring them down. I know that the Lord will defend the cause of the oppressed and the right of the poor. Surely the righteous will give thanks to your name: the upright will dwell in your presence. Ps. 140:1-13.



31. I cried unto the Lord with my
voice; with my voice unto the Lord did
I make my supplication. I poured out
my complaint before him; I shewed before
him my trouble. When my spirit
was overwhelmed within me, then thou
knewest my path. In the way wherein
I walked have they privily laid a snare
for me. I looked on my right hand,
and beheld, but there was no man that
would know me: refuge failed me; no
man cared for my soul. I cried unto
thee, O Lord: I said, Thou art my
refuge and my portion in the land of
the living. Attend unto my cry; for
I am brought very low: deliver me
from my persecutors; for they are
stronger than I. Bring my soul out
of prison, that I may praise thy name:
the righteous shall compass me about:
for thou shalt deal bountifully with
me. Ps. 142:1-7.

31. I called out to the Lord with my voice; I made my request to the Lord with my voice. I shared my complaints with Him; I showed Him my troubles. When my spirit was overwhelmed within me, You knew my path. They have secretly set a trap for me on the way I was walking. I looked to my right and saw no one who would help me; I had no refuge; no one cared for my soul. I cried out to You, Lord: I said, You are my refuge and my share in the land of the living. Listen to my cry, for I am very low: rescue me from my persecutors, for they are stronger than I. Free my soul from prison, so I may praise Your name: the righteous will gather around me, for You will be good to me. Ps. 142:1-7.



[pg 230]






 Chapter 18.


 Demonstrating How the Sufferings and Pains of Christ Should Inspire Us to Control the Desires of the Flesh.



My soul is incredibly sorrowful, even to the point of death.Understood! Please provide the text you want me to modernize.Matt.26:38.




The third branch of the cross of
Christ consists in the unspeakable
sorrow and sufferings which began at
his very birth. For as his most holy
human soul was filled with the light
of divine knowledge and wisdom, by
virtue of the personal union of his two
natures, he saw all that he should experience
in the future, as if it were
already present; and thus his soul
was, from the beginning, filled with
the deepest sorrow, and suffered inward
pain. He foresaw his future inconceivable
and inexpressible agony
of soul, and his unspeakable bodily
pains. For the more delicate, pure,
and innocent, the human nature in
Christ was, the greater were the pain
and anguish that affected him. Of
this those sorrows and spiritual torments,
that are wont to work upon
the inmost soul, are a sufficient proof.
For inasmuch as the constitution of
the soul, by reason of its immortality,
exceeds that of the body in worth and
delicacy; so also her pains exceed those
of the body in depth and acuteness.
For this reason the Lord never rejoiced
upon his own account, and with reference
only to himself; but it was when
he saw that his Heavenly Father was
known and worshipped, and his divine
works manifested unto the world.
Hence “he rejoiced in spirit” at the
return of the seventy disciples. Luke
10:21.

  
The third part of Christ's cross involves the immense sorrow and suffering that started at his birth. Since his holy human soul was filled with divine knowledge and wisdom due to the union of his two natures, he perceived everything he would endure in the future as if it were happening right then. As a result, his soul was filled with profound sorrow and experienced inner pain from the very beginning. He foresaw the unimaginable and indescribable agony of his soul and the immense physical pain he would face. The more delicate, pure, and innocent Christ's human nature was, the greater the pain and anguish it felt. The sorrows and spiritual torments that deeply affected his innermost soul are proof of this. Because the soul, due to its immortality, is of greater worth and sensitivity than the body, its pains are also deeper and sharper. For this reason, the Lord never rejoiced for his own sake; he rejoiced only when he saw that his Heavenly Father was recognized and worshipped, and when his divine works were revealed to the world. That’s why "he felt joyful" at the return of the seventy disciples. Luke 10:21.




2. Since all those things, which he
was to suffer, from his own people and
countrymen, were known to him, he
could not but be highly afflicted and
in constant sorrow; and this was also
still more the case, the more nearly he
approached the time appointed for his
passion. This he himself testifies, saying,
“I have a baptism to be baptized
with, and how am I straitened till it
be accomplished!” Luke 12:50. And
the time of this baptism being come,
he says, “My soul is exceeding sorrowful,
even unto death” (Matt. 26:38):
intimating thereby the excessive
and unutterable grief and anguish of
spirit, that forced from him that
sweat, which “was as it were great
drops of blood.” Luke 22:44. And
what pains he suffered besides, in his
tender and sensible body, no tongue
can sufficiently declare. First, because
sin is an infinite and inexpressible
evil. For, its full punishment
and atonement could not but cause
torment so exquisite, that to a mere
man it had been altogether insupportable.

  
2. Knowing everything he was about to endure from his own people and countrymen, he couldn't help but feel deeply troubled and constantly sad; and this feeling intensified as he got closer to the time of his suffering. He expressed this himself, saying, "I have a baptism that I need to undergo, and I’m anxious until it’s completed!" Luke 12:50. When the time for this baptism arrived, he said, "My soul is deeply sorrowful, even to the point of death." (Matt. 26:38): indicating the overwhelming and indescribable grief and anguish of spirit that caused him to sweat, which "were like large drops of blood." Luke 22:44. And the pain he endured in his sensitive and aware body is beyond what any words can adequately express. First, because sin is an infinite and indescribable evil. The complete punishment and atonement for it would inevitably bring such intense torment that, for an ordinary human, it would be entirely unbearable.



3. The second reason of this exquisite
grief was, because he bore the sins
of the world: not merely those sins
which from the beginning of the
world had been committed, but those
also which men should become guilty
of through all ages, down to the very
end of the world. And, therefore,
such as are the number and malignity
of all sins, of all men, through all generations;
such also were the pain and
sorrow endured by the Lord. For
[pg 231]
which cause he prayed in Gethsemane,
“O my Father, if it be possible, let
this cup pass from me.” Matt. 26:39.

3. The second reason for this intense grief was that he carried the sins of the world: not just the sins that had been committed since the beginning of time, but also those that people would commit throughout all generations, until the end of time. Therefore, the number and severity of all sins, from all people, across all generations, reflected the pain and sorrow experienced by the Lord. For [pg 231] this reason, he prayed in Gethsemane, "O my Father, if it’s possible, please take this cup away from me." Matt. 26:39.



4. Thirdly, the sufferings of Christ
were heightened by that perfect love
which he bore to his heavenly Father.
The greater our love is, the greater is
also the grief occasioned by what interferes
with it: as on the contrary,
the less it is, the less are we troubled
by that which thwarts it. Since,
therefore, Christ loved his heavenly
Father with most exalted and consummate
love, his affliction must needs
have been the more grievous, on account
of the heinousness of sin, with
which fallen men so shamefully insulted
so beloved a Father. Hence
the sins of the whole world, with the
pains he endured for them, did not so
much affect him, as the sorrow he
felt on account of the indignity offered
to a God, who, in his very nature, is
love itself. And it was upon account
of this love of the Father (which deserved
all the returns of love the creature
was able to make), that Christ
sustained most exquisite pains, and a
most ignominious death; in order that
by a satisfaction proportionable to the
offence, he might regain for wretched
mortals that love and favor of God
which they had forfeited by their offences.

4. Thirdly, the suffering of Christ was intensified by the perfect love he had for his heavenly Father. The greater our love is, the more we feel grief when something interferes with it; conversely, the less we love, the less we are troubled by what gets in the way. Since Christ loved his heavenly Father with the highest and purest love, his suffering must have been even more painful because of the seriousness of sin, which fallen humans so disgracefully inflicted upon such a beloved Father. Thus, the sins of the whole world and the pain he endured for them affected him less than the sorrow he felt for the disrespect shown to a God who is, by his very nature, love itself. It was because of this Fatherly love (which deserved all the love in return that creatures could offer) that Christ endured intense suffering and a dishonorable death, so that by providing a satisfaction equal to the offense, he could restore for miserable mortals the love and favor of God that they had lost through their sins.



5. In the fourth place, the suffering
of Christ was endured on account of
his perfect love to mankind. For as
he died for all, and bore the sins of all,
so also was he exceedingly desirous to
see the object of his death accomplished,
which is the salvation of all
men. Hence the unbelief and impenitence
of men, which hindered this love
from taking effect upon sinners, caused
him most grievous and bitter torments:
but especially was he pained that they
threw away their souls when he desired
to save them. Not to mention
the cruel hatred and envy, wrath and
blasphemy, by which some were hurried
on, even to trample on that blood
which was designed to redeem them.
He himself says, “Reproach hath broken
my heart” (Ps. 69:20); lamenting
not so much his own, as the condition
of them who reproached him in
so heinous a manner.

5. In the fourth place, Christ's suffering happened because of his perfect love for humanity. He died for everyone and took on the sins of all, and he deeply wanted to see the purpose of his sacrifice fulfilled, which is the salvation of all people. Therefore, the disbelief and lack of repentance from people, which prevented this love from impacting sinners, caused him intense and painful anguish: but what hurt him the most was that they were willing to forsake their own souls when he wanted to save them. Not to mention the cruel hatred and envy, anger and blasphemy that drove some to even trample on the blood meant to redeem them. He himself says, "Criticism has broken my heart." (Ps. 69:20); expressing sorrow not so much for himself, but for the state of those who reproached him in such a terrible way.



6. Fifthly: another circumstance
which pierced the very heart of our
Lord, was his being forsaken of God,
notwithstanding he was the Son of
God himself. For though it is true
that God could not forsake him, who
himself was God, and did not cease to
be God even when he hung on the
cross, when he expired, and when he
was buried; yet does he complain of
being forsaken by him. Ps. 22:1;
Matt. 27:46. But this lamentable
complaint the Lord poured out, in
order to show that God withdrew
from him, as a man, the support of his
comfort, hiding himself for a while in
this dark hour. He manifests also,
by this exclamation, the extreme misery
in which he then was.

6. Fifth: another thing that deeply affected our Lord was feeling abandoned by God, even though he was the Son of God himself. While it’s true that God couldn’t truly abandon him, since he was God, and he didn’t stop being God even while he hung on the cross, took his last breath, and was buried; he still expresses his feelings of abandonment. Ps. 22:1; Matt. 27:46. But this painful cry from the Lord was to show that God, in his humanity, withdrew his comfort and hid himself for a time during this dark moment. This outcry also reveals the intense suffering he was experiencing at that time.



7. The sixth aggravation of the anguish
of Christ, was on account of his
Person, for he was very God. Whence
it is plain, that all the reproaches and
blasphemies uttered against him were
an infinite evil, as being directed
against the entire Person of Christ,
who was true God and man; and so
he endured, both as God and man, the
revilings of his enemies in his whole
Person. All this left a most exquisite
impression of sorrow upon his soul.

7. The 6th source of Christ's anguish was due to his identity as God. It's clear that all the insults and blasphemies directed at him were an immense wrong, because they were aimed at the whole person of Christ, who was both true God and man. Therefore, he suffered, both as God and man, the hatred from his enemies in every aspect of his being. This caused a profound sense of sorrow in his soul.



8. And, in the seventh place, who is
able sufficiently to explain what pains
the Lord suffered in his most innocent,
most holy, most tender, and delicate
body? Or who can doubt that a body
[pg 232]
most innocent, most delicate, most
noble, most pure, conceived by the
Holy Ghost, personally united with
the divine nature, filled with the Spirit
of God, and with all the fulness of the
Godhead; I say, who can doubt that
such a body should not feel most grievous
and bitter pains, when smitten,
scourged, wounded, pierced, crucified,
and put to death? No words are sufficiently
expressive to set forth the
pain and acuteness thereof. What is
all our affliction, if compared with this
suffering of the Lord? We, as sinners,
have justly deserved eternal
death and damnation; and yet even
the smallest cross is too heavy a
burden for tender Christians, who do
what they can to shake it off, though
it is designed as wholesome medicine,
to procure the health of the soul.
Surely, he who is a sincere lover of
Christ, can wish no other condition,
of life, but such as comes up nearest
to the original of the blessed life of
Christ. 1 Peter 2:21. This conformity
of our lives to the life of Christ
we ought to account our greatest gain
and dignity in this world. Let the
true lover of Christ rejoice in this,
that he has been thought worthy to
suffer with Christ, his Head and Saviour.

8. And, in the seventh place, who can truly explain the pain the Lord endured in His most innocent, holy, tender, and delicate body? Or who can doubt that a body [pg 232] that is innocent, delicate, noble, and pure, conceived by the Holy Spirit, personally united with the divine nature, filled with the Spirit of God, and with the fullness of the Godhead, would not feel the most severe and bitter pains when it was hit, whipped, wounded, pierced, crucified, and put to death? No words can adequately express the pain and intensity of it. What is all our suffering when compared to the suffering of the Lord? We, as sinners, have justly earned eternal death and damnation; yet even the slightest burden is too heavy for gentle Christians, who do their best to shake it off, even though it’s meant as beneficial medicine to bring health to the soul. Surely, anyone who truly loves Christ cannot desire any life condition other than one that closely aligns with the blessed life of Christ. 1 Peter 2:21. We should consider this alignment of our lives with Christ's life as our greatest gain and honor in this world. Let the true lover of Christ take joy in the fact that they have been deemed worthy to suffer alongside Christ, their Head and Savior.




9. Since, then, affliction is to be the
companion of a Christian in his way
to heaven, or, to use the apostle's
phrase, since he must, “through much
tribulation, enter into the kingdom of
God” (Acts 14:22); what cause can
we assign why we should not willingly
walk in the same path? For
we know that the Son of God himself
travelled this way before us, and by
his holy example sanctified it, not
having “entered into his glory but by
sufferings.” Luke 24:26. And since,
notwithstanding all the insults of the
enemy, he entered into glory at last;
we may also assure ourselves, that our
affliction, which is but for a moment,
shall be followed in the end by an
everlasting weight of glory and happiness.
2 Cor. 4:17.

  
9. Since affliction is going to be a constant companion for a Christian on the journey to heaven, or as the apostle puts it, since we must, "Through many challenges, we enter the kingdom of God." (Acts 14:22); what reason do we have to avoid walking the same path willingly? We know that the Son of God himself walked this path before us and made it holy by his example, not having "entered into his glory only through suffering." Luke 24:26. And since, despite all the insults from the enemy, he ultimately entered into glory; we can be confident that our affliction, which is only temporary, will eventually lead to an everlasting weight of glory and happiness. 2 Cor. 4:17.



10. In fine, as the Lord did not
spare himself, but devoted himself entirely
to the service of others, undergoing
all from no other impulse than
fervent love and charity; so this love,
of our Redeemer should awaken love
in our souls, and never should we grow
faint and weary under any affliction
whatever.

10. In short, just as the Lord didn’t hold back but fully committed Himself to serving others, enduring everything solely out of deep love and compassion; likewise, this love from our Redeemer should inspire love in our hearts, and we should never feel discouraged or tired in the face of any hardship we encounter.








 Chapter 19.


 Demonstrating How We Should See In The Crucified Christ, As In The Book Of Life, Both Our Sins, And Also God's Displeasure, Love, Justice, And Wisdom.



And I saw in the right hand of the one sitting on the throne a book that was written on the inside and also on the back.Understood. Please provide the text you would like me to modernize.Rev.5:1.




Christ crucified is set before our
eyes as a Book of Life, whence
we may learn the sacred wisdom of
God, which is in him eminently displayed.
For the whole Scripture, the
Law and all the prophets, are completely
fulfilled in him by his most
perfect obedience, wherein he was
[pg 233]
faithful even unto death, and suffered
the most cruel torments for the sins
of the world. And this perfect internal
and external obedience and suffering,
is that Book of Life written within
and without. Rev. 5:1.

  
Christ on the cross is presented to us as a Book of Life, from which we can learn the sacred wisdom of God, clearly revealed in Him. All of Scripture, including the Law and the prophets, is fully realized in Him through His perfect obedience, as He remained faithful unto death and endured the harshest suffering for the sins of the world. This complete obedience, both internal and external, along with His suffering, constitutes that Book of Life written on both sides. Rev. 5:1.  
[pg 233] 




2. In the first place, the Crucified
Jesus presents us with a deplorable
sight of our sins, both as to their number
and heinousness. By the lamentable
complaint into which he burst
forth, he manifested that inward anguish
of soul, which he suffered for
the hidden and secret sins of our
hearts. In his wounded and mangled
body, bleeding on the cross, he leads
us to behold and read, as in a book,
the malignity of those sins which we
have committed by all our members,
in having yielded them up to the government
of lust.

  
2. First of all, the Crucified Jesus shows us a terrible picture of our sins, both in their quantity and seriousness. Through his heartbreaking outcry, he revealed the deep sorrow of his soul that he experienced for the hidden and secret sins in our hearts. In his wounded and broken body, bleeding on the cross, he invites us to see and understand, like reading a book, the evil of the sins we've committed with our entire being, by letting our desires take control.



3. Besides this, the devout soul may
behold in Christ Crucified, the justice
of God in judging sinners. There was
no other means by which to remove
both our sin and the punishment attending
it, than this high atonement
made by the Lord himself. And
hence we may learn that God is so
far from letting any sin go unpunished,
that he will rather deliver up his most
beloved Son unto death than connive
at the transgression of a sinner. Rom.
4:25.

3. In addition to this, a devoted person can see in Christ on the cross the justice of God in judging sinners. There was no other way to remove both our sins and the punishment that comes with them than through this great sacrifice made by the Lord himself. Therefore, we can understand that God is so determined to punish sin that he would rather give up his most beloved Son to death than ignore a sinner's wrongdoing. Rom. 4:25.



4. Hence the soul may, further, contemplate
the infinite love and condescending
mercy of the Heavenly
Father, most wonderfully displayed
in our Crucified Saviour. Rather than
that we should forever perish in our
wretched state, and be subject to eternal
death and damnation, he would
have his own Son make satisfaction
for us; which we ourselves, yea, and
all the other creatures besides, had
never been able to perform.

4. Therefore, the soul can also reflect on the infinite love and gracious mercy of the Heavenly Father, beautifully shown through our Crucified Savior. Instead of letting us remain in our miserable state and face eternal death and damnation, He chose to have His own Son make amends for us—a task that neither we nor any other creature could ever accomplish.



5. The contemplation of Christ Crucified
will, in the next place, lead us
to a sight of the most gracious will,
providence and fatherly care of God,
as it respects the recovery of lost mankind.
No opposition was so great, no
difficulty so stubborn and obstinate,
which he did not conquer by his beloved
Son, the author of our salvation.
That we might inherit everlasting joy,
he left nothing untried, nor did he
spare even his own Son.

5. Reflecting on Christ Crucified will, next, help us see the incredible kindness, guidance, and fatherly care of God regarding the salvation of lost humanity. There was no opposition too great and no difficulty too stubborn for Him to overcome through His beloved Son, the source of our salvation. To ensure we could experience eternal joy, He didn’t hold back anything and even sacrificed His own Son.



6. In the same Book of Life (the
Crucified Jesus), appears also the infinite
wisdom of God, namely, in finding
out a means of salvation, such as could
never have entered into the thoughts
of any creature whatever, and which,
at the same time, revealed both the justice
and the mercy of God. For the
work of our salvation was so wisely ordered,
that by manifesting the infinite
mercy of God, his justice was not at all
infringed; as, on the other hand, Christ
by his death has so atoned for sin,
that in satisfying the claims of strict
justice, his infinite mercy is rendered
more bright and conspicuous. And as
by eating of the forbidden tree, the
first Adam (Gen. 3:1), brought us
under the curse; so God in his marvellous
wisdom has, by the tree of the
cross, taken away the curse, and restored
his blessing. 1 Peter 2:24.
Yea, by the unsearchable counsel of
the divine wisdom, it is so brought
about, that through the death of Christ,
all things detained under the power
of death are restored to life, death itself
being destroyed at last. 1 Cor. 15:26.
By his pains and torments is purchased
for us eternal pleasure in heaven;
by his griefs and sorrows are
gained joys celestial without end. And
by this wonderful work of God, though
foolish in the eye of the world, he hath
confounded the wisdom of the wise;
and by the foolishness of God (1 Cor.
[pg 234]
1:25), he has manifested a wisdom altogether
unfathomable to men.

6. In the same Book of Life (the  
Crucified Jesus), we see the infinite wisdom of God, particularly in finding a way to achieve salvation that could never have crossed the minds of any creature, and which also reveals both God's justice and mercy. The process of our salvation was so wisely designed that while showcasing God's infinite mercy, it didn’t violate His justice at all. Meanwhile, Christ, through His death, has so fully atoned for sin that by satisfying the demands of strict justice, His infinite mercy shines even brighter. Just like how the first Adam (Gen. 3:1) brought us under a curse by eating from the forbidden tree, God, in His incredible wisdom, has removed that curse through the tree of the cross and restored His blessing. 1 Peter 2:24. Indeed, through the unfathomable counsel of divine wisdom, it has been arranged that through Christ's death, everything enslaved by death is restored to life, with death itself ultimately defeated. 1 Cor. 15:26. Through His pain and suffering, eternal joy in heaven is secured for us; through His grief and sorrow, endless heavenly joys are attained. And through this amazing work of God, which seems foolish in the eyes of the world, He has baffled the wisdom of the wise; and through the so-called foolishness of God (1 Cor.  
[pg 234]  
1:25), He has revealed a wisdom that is completely beyond human understanding.



7. In Christ Crucified farther appears
the brightest and fairest pattern
of patience and meekness that was
ever 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 put him to
death.

7. In Christ Crucified, we see the brightest and best example of patience and kindness ever witnessed. Instead of seeking revenge for the wrongs done to him, he prayed to his Father for those who insulted him and even gave his life for the sins of those who killed him.



8. The believer discovers, moreover,
in Christ the most astonishing humility,
wherein he was so eminent, that
he readily underwent the most ignominious
death of the cross. Thus are
the death and passion of Christ become
to a faithful soul, redemption
from hell, an avenue 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 recovery
of that original righteousness
which had been lost.

8. The believer also discovers in Christ an incredible humility, so remarkable that he willingly endured the shameful death on the cross. Therefore, the death and suffering of Christ have become for a faithful soul a way out of hell, a path to paradise, a complete reconciliation with God, a victory over the devil, the great enemy of souls; a full satisfaction for sins, and in short, a complete restoration of the original righteousness that had been lost.



9. By all this, it sufficiently appears
to a Christian soul, that Christ Crucified
is indeed a Book of Life, teaching
nothing but the 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, will not neglect
to instil into an humble heart,
the lesson of a living faith, and of a
holy life consequent on it; provided
we desire to be not dead, but living
members of his body, and to be so
controlled and influenced both by his
life and his death, as to produce abundant
living fruits.

9. From all this, it’s clear to a Christian soul that Christ Crucified is truly a Book of Life, teaching only the eternal and unchanging truths of God. So, let’s quietly sit at the feet of our Crucified Lord, who, as the great Teacher of souls and Book of Life, will surely instill in a humble heart the lesson of genuine faith and the holy life that follows; as long as we want to be not dead, but living members of his body, and to be guided and influenced by both his life and his death, producing abundant living fruits.









 Chapter XX.


 On the Importance and Need for Prayer in These Sacred Reflections.



I will search for the one my soul loves.Understood. Please provide the text for modernization.Song of Solomon3:2




Since the living knowledge of God
and of Christ crucified, is not to be
attained, unless we keep our eye constantly
fixed upon the innocent and
holy life of Jesus Christ our Lord; and
since we cannot arrive at this elevation
of mind, but by devout, humble,
believing and earnest prayer; it is,
therefore, highly necessary to make
some further inquiry into the nature
of prayer. It consists not so much in
an utterance of words, as in a meditation
or intercourse of the believing
heart with God, and in a lifting up of
the soul, and of all her faculties and
powers, to our Heavenly Father. Ps.
19:14; 25:1. As it is impossible to
find God without prayer, so prayer
is a means for seeking and finding
him. Matt. 7:7, 8.

 Since we can't truly know God and Christ crucified without keeping our focus consistently on the pure and holy life of Jesus Christ our Lord, and since we can only reach this state of mind through devout, humble, believing, and earnest prayer, it's essential to further explore the nature of prayer. Prayer isn't just about speaking words; it's about the meditation and connection of a believing heart with God, raising our soul and all its faculties and powers to our Heavenly Father. Ps. 19:14; 25:1. Just as it's impossible to find God without prayer, prayer is a way to seek and discover Him. Matt. 7:7, 8.



2. And as it falls under a threefold
denomination, it being either oral, internal,
or supernatural (according to
St. Paul: “I will pray with the spirit,
and I will pray with the understanding
also;” 1 Cor. 14:15); so we shall
now consider each of these in order.

2. It can be categorized in three ways: spoken, internal, or supernatural (as St. Paul said: "I will pray with my spirit, and I will also pray with my mind;" 1 Cor. 14:15); so now we will examine each of these in order.




3. Oral prayer is an humble address
to God, and an external exercise,
which conducts the soul to the internal
duty of prayer, and leads man into
the interior recesses of his own heart;
[pg 235]
especially if the words uttered be digested
in faith, and if, by attentive
application, they be well pondered
and considered. This often proves a
means of elevating the spirit and soul
so near unto God, as to enjoy with
faith a truly filial intercourse with
Him, our heavenly Father.

  
3. Verbal prayer is a humble way to address God and a visible practice that helps the soul engage in the true act of prayer, guiding a person into the deeper parts of their own heart; [pg 235] especially when the words spoken are rooted in faith, and when, through careful attention, they are thoughtfully reflected upon. This often serves as a way to lift the spirit and soul so close to God that we can truly experience a loving connection with Him, our heavenly Father.




4. Internal prayer is offered up without
intermission, in faith, spirit, and
mind, according to the words of our
Saviour: “The true worshippers shall
worship the Father in spirit and in
truth” (John 4: 23); also those of David:
“Let the meditation of my heart
be acceptable in thy sight, O Lord.”
Ps. 19:14. And again: “I commune
with mine own heart, and my spirit
made diligent search.” Ps. 77:6.
Hereby, says St. Paul (speaking of
the Spirit of adoption), we cry, Abba,
Father. Rom. 8:15. By this internal
prayer, we are led on gradually to
that which is supernatural; which, according
to Tauler, “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. It is then that all is transacted
in a moment, which in words or deeds
has been done by all the saints from
the beginning of the world.” For this
reason this supernatural prayer is unspeakably
more excellent than that
which is chiefly external; for therein
the soul is by true faith so replenished
with the divine love, that it can think
of nothing else but of God only. Or if
another thought should enter inadvertently
into the heart, it proves but an
occasion of trouble and sorrow; and
the soul cannot be at ease till the intruding
thought has again vanished.
A soul that has once arrived at this
happy state gives but little or no employment
to the tongue: it is silent
before the Lord: it panteth and thirsteth
after God (Ps. 42:1, 2): it longeth,
yea, even fainteth for him (Ps.
63:1; 84:2). It loves him only; it
rests in him alone, not at all minding
the world, nor worldly affairs.
Whence it is still more and more filled
with an experimental knowledge of
God, and with such love and joy as no
tongue is able to utter. Whatever
the soul then perceives, is beyond all
possibility of being expressed in words.
If one should ask a soul under these
contemplations: What dost thou perceive?
the answer would be: A good
that is above all good. What seest
thou? A perfection of beauty, transcending
all other beauty. What feelest
thou? A joy surpassing all joys.
What dost thou taste? The inexpressible
delight of love. Nay, such a one
would tell you that all the words that
possibly could be framed, were but a
shadow, and came infinitely short of
the inward delight which was experienced.
This is the voice of the
eternal Word; this His speech to a
loving soul; according to that saying
of the Lord: “He that loveth me—I
will manifest myself unto him.” John
14:21. Whatever is felt here, whatever
is seen here, is above nature.
Here voices are heard, and words perceived
that are termed words of the
understanding and the mind.

  
4. Internal prayer is offered without pause, in faith, spirit, and mind, according to the words of our Savior: “True worshippers will worship the Father in spirit and in truth.” (John 4: 23); and also those of David: “May the thoughts of my heart be pleasing to you, Lord.” Ps. 19:14. And again: "I reflect on my own thoughts, and my spirit searches carefully." Ps. 77:6. Hereby, says St. Paul (speaking of the Spirit of adoption), we cry, Abba, Father. Rom. 8:15. Through this internal prayer, we gradually advance to what is supernatural; which, according to Tauler, "consists in a genuine connection with God through faith; when our created spirit releases itself and merges into the uncreated Spirit of God. It is at this moment that everything is accomplished in an instant, which has been expressed through the words or actions of all the saints since the beginning of time." For this reason, this supernatural prayer is incredibly more excellent than the mainly external kind; because in it the soul is so filled with divine love through true faith that it can think of nothing else but God. If an unrelated thought accidentally enters the heart, it only brings trouble and sorrow; and the soul cannot find peace until that thought has disappeared again. A soul that has reached this blessed state hardly uses its tongue: it is silent before the Lord; it longs and thirsts after God (Ps. 42:1, 2); it desires him deeply, even fainting for him (Ps. 63:1; 84:2). It loves him alone; it finds rest only in him, without caring for the world or worldly matters. As a result, it becomes more and more filled with an experiential knowledge of God, and with such love and joy that no words can adequately express. Whatever the soul then encounters is beyond the possibility of being put into words. If someone were to ask a soul in this state of contemplation: What do you see? the response would be: A good that is beyond all good. What do you see? A perfection of beauty that surpasses all other beauty. How do you feel? A joy that exceeds all joys. What are you tasting? The inexpressible delight of love. In fact, such a person would say that all the words that could possibly be created are just a shadow and fall infinitely short of the inward delight they experience. This is the voice of the eternal Word; this is His communication with a loving soul, according to the Lord's saying: "Whoever loves me, I will reveal myself to them." John 14:21. Whatever is felt and seen here is beyond nature. Here, voices are heard, and words are perceived that are described as the words of understanding and the mind.



5. This is the school in which the
soul learns to know God aright, and,
as it were, to taste him. Ps. 34:8.
Whilst she knows him, she loves him:
and whilst she loves him, she longs for
the full enjoyment of him. This is
the true sign of love, to desire wholly
to possess the beloved object, to be intimately
united with, and altogether
transformed into it.

5. This is the school where the soul learns to truly know God and, in a sense, to experience Him. Ps. 34:8. As she comes to know Him, she loves Him; and as she loves Him, she yearns for the complete enjoyment of Him. This is the true sign of love: to desire entirely to possess the one you love, to be deeply united with them, and to be completely transformed by that love.



6. This the soul now and then perceives
in a glance, which lasts but for
a moment, and then vanishes again;
[pg 236]
but it puts the soul upon fervent desires,
to recover, if possible, that beam
of heavenly joy which darted upon
her, and to regain this divine taste,
which so lovingly moved her. And
she desires all this, in order to be more
intimately united to her beloved.
From this affectionate desire spring
up both internal and oral prayer; the
soul being fully convinced that these
heavenly pleasures and visitations are
to be attained only by prayer. And in
all this, the wonderful wisdom of God
appears, by which everything is managed
in the most perfect order.

6. The soul occasionally catches a glimpse of something that lasts just for a moment before disappearing again; [pg 236] but it ignites a deep longing within the soul to recapture that flash of heavenly joy that touched her, and to regain that divine feeling that moved her so tenderly. She wishes for all of this to be more closely united with her beloved. From this loving desire arise both internal and spoken prayers, as the soul firmly believes that these heavenly pleasures and visits can only be attained through prayer. In all of this, God's incredible wisdom is evident, orchestrating everything in the most perfect order.




7. Thus none is permitted to attain
unto mental prayer, but he who begins
with that which is oral; and none
can have an access to the supernatural
prayer, or to a union with the highest
and most delightful Good, but by mental
prayer. But this highest can only
be known by an experimental perception,
not expressible by words.

  
7. So, no one can achieve mental prayer unless they start with oral prayer; and no one can reach supernatural prayer, or unite with the highest and most fulfilling Good, without mind prayer. However, this highest state can only be understood through personal experience, which cannot be put into words.




8. And this is the cause why God
so strictly, so frequently, and so earnestly
enjoins prayer (Ps. 50:14); because
it is a sacred pledge and bond,
by which God draws us up to himself;
and by elevating us into his immediate
presence, detains us there a while, and
unites us with himself, who is the
source of all that is good. And thus
we are always reminded of him; without
this gracious order, we would think
less frequently on him, and would not
share in the gifts of his mercy.

  
8. And this is why God so strictly, so often, and so earnestly encourages prayer (Ps. 50:14); because it is a sacred promise and connection that draws us closer to Him. By lifting us into His presence, He keeps us there for a time and unites us with Himself, who is the source of all that is good. This way, we are constantly reminded of Him; without this kind act, we would think of Him less often and miss out on the gifts of His mercy.




9. If, therefore, thou desirest that
thy prayer be acceptable to God, see
that thou perform it not with a divided,
but with a whole and entire heart.
But this is not to be attained, except
by frequent exercise and continual
and unwearied application. Without
this, thou canst not reap the fruits of
prayer. On the contrary, as often as
thou givest attendance to any external
work, take care that thou set not
thy heart wholly upon it. If thou
eatest and drinkest, or attendest to
any other outward affair incident to
this life, see that thou bestow not
thyself, that is, thy whole heart, upon
it. For thy heart is to rest entirely
in God alone, and closely to adhere to
him by internal prayer. The more
thou offerest up thyself to God by this
prayer, the more will the divine light
display itself in thy mind. And again,
the more the knowledge of God is
enlarged, the more delightful will be
thy sense and perception of the highest
good; the more ardent also and
affectionate will be thy love to the
Lord; and in fine, the more capable
wilt thou be of enjoying him. The
soul thus disposed will in a supernatural
manner taste of a happiness
so high and transcendent as infinitely
to exceed all the language and expressions
of men.

  
9. So, if you want your prayer to be pleasing to God, make sure you do it with a whole and undivided heart. This can only be achieved through regular practice and persistent effort. Without this, you won't experience the benefits of prayer. Conversely, whenever you engage in any external activity, be careful not to focus your whole heart on it. If you eat and drink, or deal with any other everyday matters, ensure you don’t give all your attention to that. Your heart should rest entirely in God and stay close to Him through inner prayer. The more you dedicate yourself to God through prayer, the more His divine light will shine in your mind. Additionally, as your understanding of God grows, the more enjoyable your perception of the ultimate good will be; your love for the Lord will also become more passionate and affectionate, and ultimately, you'll be better able to enjoy His presence. A soul in this state will experience a happiness that is so profound and extraordinary it far surpasses anything that can be expressed by human words.




10. Of this threefold prayer, Jesus
Christ himself has furnished us with
a bright and perfect pattern, whence
we may learn the nature and method
of it, if we but attentively consider
his manner of praying. We find that
he often continued whole days and
nights in prayer to God. Luke 6:12.
He prayed with a fervency that made
him triumph in prayer, and rejoice in
spirit. Luke 10:21. He has, therefore,
both by example and words,
taught us the method of praying;
and leaving us a pattern to follow,
has commanded us to watch and
pray, that we enter not into temptation.
Matt. 6:9. He also most frequently
recommends to us the duty
of prayer (Matt. 26:41); thereby testifying
that nothing was more pleasing,
nothing more acceptable to him than
our prayer; he having enjoined it
for no other reason than to show
[pg 237]
us how entirely he loved us, and how
desirous he was that by prayer we
should partake of the highest and
most precious good.

  
10. In this threefold prayer, Jesus Christ has given us a clear and perfect model from which we can learn both the nature and the method, if we carefully consider how he prayed. We see that he often spent entire days and nights in prayer to God. Luke 6:12. He prayed with such passion that he triumphed in prayer and rejoiced in spirit. Luke 10:21. Therefore, through both his example and his words, he has taught us how to pray; and by providing us a model to follow, he has commanded us to stay alert and pray so that we do not fall into temptation. Matt. 6:9. He frequently emphasizes the importance of prayer (Matt. 26:41); showing us that nothing brought him more joy, nothing was more pleasing to him than our prayers. He commanded it not for any other reason than to show how deeply he loves us and how eager he is for us to receive the greatest and most valuable blessings through prayer.  
[pg 237]  




11. Lest, however, we should allege
that so noble an effect as that which
results from a due performance of
prayer was not attainable by us, the
Lord did not think it enough to say:
“Ask,” but he has encouraged us also
with a promise annexed: “And ye
shall receive, that your joy may be
full.” John 16:24. He moreover excites
us to pray by his own example,
for amid his sufferings he prayed for
us, as the Evangelist records: “For
being in an agony, he prayed more
earnestly, and his sweat was as it
were great drops of blood falling down
to the ground.” Luke 22:44.

  
11. However, to avoid claiming that such a noble outcome as a proper performance of prayer is beyond our reach, the Lord went beyond just saying: "Ask," and also encouraged us with a promise attached: "And you will receive, so your joy may be complete." John 16:24. He also motivates us to pray by his own example, for even in his suffering, he prayed for us, as recorded by the Evangelist: "While he was in great distress, he prayed more fervently, and his sweat was like huge drops of blood falling to the ground." Luke 22:44.



12. Set, therefore, this mirror of
prayer before thine eyes, and study
to persevere therein. Whenever thou
feelest thyself faint and weak in
prayer, then seriously advert to thy
Lord Jesus Christ, who prayed not for
himself, or upon his own account, but
for thee and upon thy account, and thus
sanctified thy prayer and blessed it,
and added life and efficacy to it. Him,
therefore, behold, who, though he was
true God, and consequently in actual
possession of all things, yet as man,
obtained for thee of his Heavenly
Father, all things by prayer. And
hence as his whole life was a continual
and uninterrupted prayer, and a perpetual
longing to do the will of God:
so he finished it with praying upon the
cross. Luke 23:46.

12. Set this mirror of prayer before you and work to stay committed to it. Whenever you feel weak and unsure in your prayers, turn your attention seriously to your Lord Jesus Christ, who prayed not for himself but for you, and in doing so, made your prayers holy and effective. Look to Him, who, though He was true God and had everything, as a man, asked His Heavenly Father for everything for you through prayer. Just as His entire life was a constant prayer and a deep desire to do God's will, He completed it by praying on the cross. Luke 23:46.



13. If then thy Lord and Saviour
prayed so fervently upon thy account,
and was heard; surely he will not suffer
thy prayers to be poured forth in
vain. Did he procure all things for
thee by prayer? And thinkest thou
that thou canst obtain the least blessing
without it? Thou knowest that
without divine grace, light, and knowledge,
and, in fine, without faith, not
one can be saved; but it is no less
plain that these and all other graces
can be obtained by prayer alone. It
is the Lord whom thou must entreat
by fervent prayer, so as to obtain from
him faith, love, hope, humility, patience,
the Holy Spirit, together with
the whole train of Christian virtues,
which he is both able and willing to
give, as well as to strengthen in thy
soul. It is He alone that createth
them in the heart. But as he that
hath them not, cannot give them, so
the Lord, whose gift they are, will
not give them without being asked.

13. If your Lord and Savior prayed so passionately for you and was heard, surely He won't let your prayers go unanswered. Did He acquire everything for you through prayer? Do you think you can receive even the smallest blessing without it? You know that without divine grace, light, knowledge, and ultimately, without faith, no one can be saved; but it's equally clear that these and all other gifts can only be obtained through prayer. It is the Lord whom you must ask with fervent prayer to receive faith, love, hope, humility, patience, the Holy Spirit, along with the entire range of Christian virtues, which He is both able and willing to give, as well as to strengthen in your soul. He alone creates them in the heart. But just as someone who does not have these virtues cannot give them, the Lord, who is the source of these gifts, will not give them without being asked.



14. If then thou art truly desirous
of pouring out thy soul before the
Lord in fervency of spirit, there is
not a more ready and effectual means
of doing this than with the eyes of
thy mind to behold the mirror of the
most meek and humble life of Christ:
to keep thy eyes attentively fixed upon
the poverty, the reproach and contempt,
the griefs and sorrows, and the
most ignominious death of thy blessed
Redeemer. Into this Book of Prayer,
if thou diligently look, thy heart and
mind will become inflamed with most
affectionate and ardent desires. And
though the devil and the flesh will not
cease to assault thee with temptations
on all hands, yet, by means of prayer,
they shall be subdued at last.

14. If you truly want to express your soul to the Lord with passion, there’s no better way to do this than to focus your mind on the example of Christ’s humble and gentle life. Keep your thoughts fixed on His poverty, shame, suffering, and the terrible death He endured. If you look closely at this Book of Prayer, your heart and mind will become filled with deep and passionate desires. And even though the devil and the flesh will keep tempting you from all sides, through prayer, you will ultimately overcome them.




15. Nor is the duty of prayer only
stirred up and revived by the contemplation
of Christ crucified, but the
heart is also cleansed thereby. Without
this purification of the heart by
faith (Acts 15:9), 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 is wont to visit the heart
[pg 238]
with his gracious presence, as he descended
upon the apostles, even then,
when they were with one accord praying
at Pentecost. Acts 2:1.

  
15. The responsibility of prayer isn't just sparked and revived by reflecting on Christ's crucifixion; it also cleanses the heart. Without this heart purification through faith (Acts 15:9), our prayers will be totally ineffective before God. However, after genuinely reaching out to the Lord in prayer, the Spirit of God tends to fill the heart  
[pg 238]  
with His gracious presence, just as He came down upon the apostles when they were all praying together at Pentecost. Acts 2:1.




16. With reference to the temptations
that are wont to attend the duty
of prayer, thou must behave thyself
under them as the Lord himself did.
In the midst of the agony which he
suffered on the mount of Olives, “he
prayed the more earnestly.” Luke
22:44. Thus thy prayer shall prove
at last the victory over all thy enemies.
By prayer the Lord manifests
himself unto his people. By prayer
we learn to practise true humility;
for by prayer the highest is united to
the lowest; the most High God to the
most humble heart. And this humility
is the very channel through which
abundance of divine grace is infused
into the soul. The more this grace
humbles man, the more grace itself
gets rooted in the soul. And again,
the more a soul is enriched with grace,
the more she improves in humility.

  
16. Regarding the temptations that often come with the responsibility of prayer, you should handle them like the Lord did. In the midst of the agony He experienced on the Mount of Olives, "he prayed even more intensely." Luke 22:44. This way, your prayer will ultimately bring victory over all your enemies. Through prayer, the Lord reveals Himself to His people. By praying, we learn to practice true humility; for through prayer, the highest connects with the lowest; the most High God with the most humble heart. This humility is the very channel through which a wealth of divine grace flows into the soul. The more this grace humbles a person, the more deeply grace itself takes root in the soul. Moreover, the more a soul is filled with grace, the more she grows in humility.




17. The most considerable temptation
and obstruction in prayer seems
to be when God withdraws the grace
of a fervent and lively devotion. And
yet it is in this case that we ought the
more to stir ourselves up to prayer and
supplication. It is true, a prayer
poured forth in a spirit of power and
fervency must needs be acceptable to
God; yet that which climbs up to the
throne of grace in affliction, temptation,
spiritual dryness, and brokenness
of soul, is still more pleasing in his
sight. For as the heart of a father is
sooner softened into paternal tenderness,
by the trembling words of a sick
and languishing child, than by the
strong voice of one in perfect health;
so is the secret affliction, and feeble
effort of a soul affected with a sense
of her weakness in faith, of her poverty
in spirit, and of her want of spiritual
life and comfort, far more acceptable
to our infinitely good God than
the more vigorous petition of a soul
elevated by a sense of faith and divine
consolation. Only hold out patiently
in these spiritual straits, and be assured
that the Lord, in his own time,
will certainly “restore unto thee the
joy of his salvation.” Ps. 51:12.

  
17. The biggest challenge and barrier in prayer seems to be when God pulls away the grace of passionate and vibrant devotion. Still, it’s precisely in this situation that we should motivate ourselves even more to pray and seek help. It’s true that a prayer delivered with strength and passion must be pleasing to God; however, a prayer that reaches the throne of grace during times of hardship, temptation, spiritual dryness, and a shattered spirit is even more cherished in His eyes. Just as a father's heart is more easily softened by the trembling words of a sick and frail child than by the strong voice of a perfectly healthy one, so the quiet struggle and weak efforts of a soul aware of its faithlessness, spiritual poverty, and lack of spiritual life and comfort are far more acceptable to our infinitely kind God than the vigorous plea of a soul uplifted by faith and divine comfort. Just be patient during these spiritual trials, and trust that the Lord, in His own time, will certainly “restore to you the joy of his salvation.” Ps. 51:12.









 Chapter 21.


 On the Strength of the Noble Quality of Humility.



Dress yourself in humility because God opposes the proud and gives grace to the humble. So, humble yourselves under the powerful hand of God, so He can lift you up at the right time.—1Pet.5:5, 6.



Without true humility all
prayer is in vain. Our Lord
Jesus Christ is the Book from which
this noble virtue is best learned; as
he is, indeed, a perfect mirror to us of
all the virtues and graces. Look on
his life, and thou wilt find it made up
of nothing but love and humility.
Look on his doctrine, and thou wilt
discern it to be absolute wisdom and
truth; a doctrine consisting not in
words, but in a living power; and in
very deed itself.

Without true humility, all prayer is pointless. Our Lord Jesus Christ is the source where we can learn this great virtue; He truly reflects all virtues and graces. If you examine His life, you'll see it is filled only with love and humility. If you consider His teachings, you will recognize them as pure wisdom and truth; a doctrine that is not just in words but embodies a living power and reality itself.




2. Now, in order that we might
[pg 239]
perfectly learn how to practise this
virtue of humility, he taught it not
only by words, but also by deeds and
by his holy example, forasmuch as he
humbled himself unto death, even the
death of the cross. Phil. 2:8. Behold,
then, O Christian, how this gracious
virtue has its foundation, and its
highest and most excellent ground,
not in any angel, not in any apostle or
eminent saint, but in Jesus Christ himself.
And therefore he saith: “Learn
of me” (Matt. 11:29), which is as if
he had said: “Look ye upon me how
I abase myself under all, who yet am
above all. Behold, as much higher as
my majesty is, so much lower is my
humility: and so much dearer should
this virtue be to you, as I your Lord
and your God have described and delineated
it in my whole life.” Observe,
he saith, “Learn of me.” But what?
Not to do mighty wonders, not to work
signs and miracles, or show any great
work of creation, but to be meek and
lowly. “And if I did not teach you
this with mine own example,” saith
the meek Lamb of God, “ye would
not believe that this virtue is so high
and so noble.”

  
2. Now, so that we might  
[pg 239]  
fully understand how to practice this  
virtue of humility, he taught it not  
just through words, but also through actions and  
his holy example, since he  
humbled himself to the point of death, even the  
death on the cross. Phil. 2:8. Therefore,  
Christian, see how this gracious  
virtue is grounded in, and reaches its  
highest and most excellent foundation,  
not in any angel, not in any apostle or  
renowned saint, but in Jesus Christ himself.  
And so he says: "Learn from me" (Matt. 11:29), which means  
he was saying: “Look at how I  
humble myself for everyone, even though I am  
above everyone. See, the greater my majesty,  
the deeper my humility: and this virtue  
should mean even more to you, as I, your Lord  
and your God, have demonstrated it throughout my life.” Notice, he says,  
"Learn from me." But what?  
Not to perform great wonders, not to create  
signs and miracles, or show any grand  
act of creation, but to be humble and  
humble. "And if I hadn't shown you this  
through my own example," says  
the gentle Lamb of God, "You wouldn't believe how high and noble this virtue is."




3. The humble Jesus chose to exemplify
this as his concluding work: after
his last supper, he took a towel and
girded himself, and then “washed his
disciples' feet;” that so he might by
such example implant this virtue in
all that should be ever called by his
name, and might most sensibly imprint
it on the heart of every one to
whom this Gospel should come. Wherefore
he also saith: “Know ye what I
have done to you?” John 13:4, 5, 12.
“Do ye indeed consider what it is that
I have done? Will ye remember this
that I have now done to you? Will
ye be ready to serve one another in
the same manner? And will ye humble
yourselves one to the other, and
submit gladly even to the meanest
offices of charity? O learn of me, by
what you have at this time seen me
do: for I have given you an example,
that ye should do as I have done to
you. Whosoever then shall forget my
humility, the same shall forget a principal
part both of my doctrine and my
example, and shall never find rest unto
his soul. Therefore let this my example
be a rule for your whole lives, and
let my life evermore be set before
your eyes as a representation of humility.”

  
3. The humble Jesus chose to showcase this as his final act: after his last supper, he took a towel and wrapped it around himself, and then “washed his followers' feet;” so that he could instill this virtue in everyone who would ever be called by his name, and deeply engrave it on the heart of everyone who would receive this Gospel. That’s why he also asked: "Do you know what I've done to you?" John 13:4, 5, 12.  
"Do you really understand what I’ve done? Will you remember this act? Are you willing to serve each other in the same way? And will you humble yourselves before one another, happily taking on even the simplest acts of kindness? Learn from me by seeing what I’ve done: I’ve given you an example so you can do as I’ve done for you. Anyone who forgets my humility will also miss a crucial part of my teachings and my example, and will never find peace for their soul. So, let my example guide your entire life, and let my life always be in front of you as a model of humility."




4. And now let us show that without
humility all prayer to God is utterly
vain. Humility is a bright light
in the heart, in which there is at once
discovered to us our own nothingness,
and the high majesty and overflowing
goodness of God. Hence the more
any man knows himself, the more he
must needs come to the knowledge
of his own nothingness. For when
a man sees his own emptiness, and
learns that he is destitute in himself
of everything that is good, he begins
to pray the more earnestly for the
grace and mercy of God. He pants
after, and betakes himself to God, as
to the origin and fountain of all good
things; desiring to know him aright,
to praise him, and to honor him as he
should. This desire being thus begotten
in him, he pours out his heart
by himself, and says, “When shall I
come and appear before God?” In
this humility he looks at God's majesty
and greatness, as also at his superabundant
love and grace. And hereupon
the streams of grace flow down
into such a faithful, humble soul, by
prayer. And divine grace being thus
communicated to the thirsty soul,
there is hereby begotten in it a spirit
of prayer, which ceases not to ascend
[pg 240]
in holy aspirations, and to bring down
the blessings of peace and righteousness.
Through such grace of God
there is a descent of the Holy Spirit
into the soul, whose influences thereby
grow continually stronger and stronger:
and the “love of God” is by this
means “shed abroad in our hearts by
the Holy Ghost” (Rom. 5:5), which
is given to us through the prayer of
humility. For when the believing
soul, conscious of her own vileness,
reflects upon the humiliation of the
Son of God, and beholds him humbling
himself so as not only to put off
the form of God, that he might appear
in that of man, but even to suffer the
greatest of evils in this vile form, for
the vilest of his creatures; by this reflection
and consideration, he is not
only made humble, but hence, also, in
this his humility, there springs up a
most noble flame of love to God,
which burns more and more day by
day. And in this divine flame of love,
the soul, being attracted by faith to
God, is hence made to love all men in
God, and in Christ; as calling to mind
the exceeding great love of the Godhead
towards mankind; and particularly
how her Heavenly Father has in
Christ loved her, and called her to the
participation of his goodness. When
thus the soul is drawn to God, and included
in his love, the consequence is
this, that as to all those who are beloved
by God, the soul also cannot but
love in like manner as God loveth
them.

  
4. Now let's show that without humility, all prayers to God are completely pointless. Humility is like a bright light in the heart, revealing our own insignificance along with God's immense majesty and overflowing goodness. The more a person understands themselves, the more they realize their own nothingness. When a person recognizes their emptiness and understands that they lack everything good on their own, they start to earnestly pray for God's grace and mercy. They seek God as the source of all good things, wanting to know Him properly, praise Him, and honor Him as He deserves. This desire leads them to pour out their hearts and say, "When will I come and stand before God?" In this humility, they contemplate God's majesty and greatness, along with His abundant love and grace. As a result, streams of grace flow into such a faithful, humble soul through prayer. When divine grace reaches the thirsty soul, it ignites a spirit of prayer that continually rises up [pg 240] in holy aspirations and brings down blessings of peace and righteousness. Through this grace of God, the Holy Spirit descends into the soul, with His influences growing stronger and stronger; and the “God's love” is “poured into our hearts by the Holy Spirit” (Rom. 5:5), which is given to us through the prayer of humility. When the believing soul, aware of her own shortcomings, reflects on the humiliation of the Son of God and sees Him humble Himself not only by taking on a human form but also by suffering great evils in that lowly state for the lowest of His creatures, this reflection makes her humble, and from this humility, a noble flame of love for God begins to arise, growing stronger day by day. In this divine flame of love, the soul, drawn by faith to God, naturally loves all people in God and in Christ, remembering the incredible love that God has for humanity, especially how her Heavenly Father has loved her in Christ and called her to share in His goodness. When the soul is drawn to God and enveloped in His love, it follows that she cannot help but love those whom God loves in the same way.



5. Hence it follows, that if any good
befall our neighbor, charity will rejoice;
but if any evil happen to him,
it will sorrow. And the humble and
the charitable person, behaving himself
courteously and lovingly towards
his neighbor on all occasions, does not
rashly judge him, if he behold his
misery; much less does he behave
himself haughtily and superciliously
towards him, or treat him with contempt.
1 Cor. 13:4. For the soul that
is truly humble, can never so put off
the sense of her own misery and vileness,
as to despise another, or to esteem
herself better than any; for she
remembers the mire out of which she
herself has been delivered. And while
she stands, she knows well enough
that she does not stand by her own
strength, but solely by the help of divine
grace.

5. Therefore, it follows that if something good happens to our neighbor, charity will celebrate; but if something bad happens to them, it will grieve. The humble and charitable person, who treats their neighbor with kindness and love at all times, does not quickly judge them if they see their suffering; even less do they act arrogantly or condescendingly towards them or treat them with disdain. 1 Cor. 13:4. For a truly humble soul can never overlook their own struggles and flaws to look down on others or to think of themselves as better than anyone else; they remember the low state from which they have been saved. And while they stand, they are well aware that they do not stand by their own strength, but entirely by the help of divine grace.



6. Humble charity judges itself in
the first place, examines itself before
all, and influences us to condemn ourselves
rather than others: and a
neighbor's calamity will cause the
soul to descend into herself, and deplore
herself before God. In another's
fall, the lowly and loving soul reads
her own defaults, her own sins and
transgressions, her own calamity and
misery.

6. Humble charity first judges itself, reflects on its own actions, and encourages us to criticize ourselves instead of others. When a neighbor suffers, the soul turns inward, feeling sorrow for itself before God. In witnessing someone else's downfall, a humble and loving soul recognizes its own flaws, sins, mistakes, and struggles.



7. Moreover, by humility a man is
confirmed in the knowledge of God,
and established in hope. Having a
consciousness of his own ignorance,
blindness, and folly, in divine matters,
he gives thanks to God for the revelation
of his word, and imprints it more
diligently on his heart. But considering
also, that as he has no knowledge
of God and divine things in himself,
so likewise all his own abilities are
nothing before God: he is hence established
in a godly hope, placing his
confidence in nothing but God only.

7. Furthermore, through humility, a person is strengthened in their understanding of God and grounded in hope. Acknowledging their own ignorance, blindness, and foolishness in spiritual matters, they express gratitude to God for revealing His word, making an effort to engrave it more deeply in their heart. However, recognizing that they possess no knowledge of God and spiritual matters on their own, they understand that all their abilities are insignificant before God. As a result, they are anchored in a sincere hope, placing their trust solely in God.



8. Another fruit of humility is, that
it renders a man acceptable to others,
even in the very outward course of his
life. For it avoids contentions and
quarrels, and composes the whole man
to gentleness and benignity. Yea, a
man is conformed by means of it even
to Christ himself, who says in one of
[pg 241]
the Psalms: “But I, as a deaf man,
heard not; and I was as a dumb man
that openeth not his mouth. Thus I
was as a man that heareth not, and in
whose mouth are no reproofs.” Ps.
38:13, 14. Such a faithful and humble
man as this is a living member of
Christ, in whom Christ liveth.

8. Another benefit of humility is that it makes a person likable to others, even in the way they go about their daily lives. It helps avoid arguments and fights, and encourages a gentle and kind demeanor. Indeed, a humble person is shaped to be more like Christ himself, who says in one of [pg 241] the Psalms: "But I, like a deaf person, didn’t hear; and I was like someone who doesn’t speak. I was like a person who hears nothing and has no responses." Ps. 38:13, 14. A faithful and humble person like this is a living member of Christ, in whom Christ lives.



9. Besides, humility brings with it
true inward peace of the mind; so
that he who is the possessor of it can
by no miseries and calamities whatever
be unduly distressed or disquieted,
but may with St. Paul say: “Who
shall separate us from the love of
Christ?” Romans 8:35. And he is
mindful always of that saying: “My
grace is sufficient for thee.” 2 Cor.
12:9.

9. Besides, humility brings genuine inner peace; so the person who possesses it cannot be unduly upset or troubled by any hardships or disasters. They can, like St. Paul, say: "Who can separate us from the love of Christ?" Romans 8:35. And they always remember that saying: "My grace is enough for you." 2 Cor. 12:9.



10. True humility also begets silence.
He who is endued therewith,
as he is sensible of his own ignorance
and foolishness, will beware of speaking
a great deal, or of being over-forward
to teach others.

10. True humility also leads to silence.  
A person who possesses it,  
recognizing their own ignorance  
and foolishness, will be careful not to talk too much  
or to take it upon themselves to teach others.



11. In short, it is impossible to
enumerate how many spiritual benefits
and fruits, how many heavenly
treasures of virtues and graces, are
comprehended in, and flow from, this
most noble virtue; so that it may deservedly
be regarded as a spiritual
treasury. It is, therefore, not without
reason, that the Son of God, our light,
life, salvation, and treasure, would
have us to learn it even of himself. O
that this holy wish of our Lord might
be fulfilled by all Christians; and that
they would with all diligence learn
from Him this most excellent virtue!

11. In short, it’s impossible to count all the spiritual benefits and blessings, all the heavenly treasures of virtues and graces that are included in and flow from this most noble virtue; so it truly deserves to be seen as a spiritual treasury. Therefore, it’s no surprise that the Son of God, our light, life, salvation, and treasure, wants us to learn it directly from himself. Oh, that this holy desire of our Lord might be realized by all Christians; and that they would diligently learn from Him this magnificent virtue!



12. If it be asked, What is the means
for acquiring this virtue, and by what
way may one arrive at so great a treasure,
which abounds so richly in the
gifts of celestial grace? I answer, that
there are two: first, ardent and devout
prayer; and secondly, constant meditation
on Christ crucified. Let us look
earnestly to the passion and death of
Christ, and let us meditate on it, as
on a holy Book of life, till this root of
the Christian virtues, with all which
accompany it, grow up day by day in
our hearts, as in a fruitful and well-cultivated
soul.

12. If someone asks how to gain this virtue and what path leads to such a precious gift, which is so abundant in heavenly grace, I would say there are two ways: first, sincere and devoted prayer; and second, regular meditation on Christ's crucifixion. Let’s focus intently on the suffering and death of Christ, and reflect on it as if it were a sacred Book of life, until this foundation of Christian virtues, along with everything that comes with it, grows in our hearts day by day, just like in a fruitful and well-tended soul.








 Chapter 22.


 All the actions of a true Christian must be done with humility; otherwise, they will become an abomination and idolatry.



What people value highly is considered disgusting in the eyes of God.Understood! Please provide the text for modernization.Luke4:15 PM.




All works that are a well-pleasing
and acceptable sacrifice to God,
can proceed from true faith alone;
this will not fail to beget Christian
humility in the heart. The effect of
this will be meekly to acknowledge
that with regard to any good that
may be found in us, it is wholly and
solely to be ascribed to the grace of
God: “Not I, but the grace of God
which was with me.” 1 Cor. 15:10.
He who does not do this, commits two
sins: the first is, apostasy from God,
by turning himself from God towards
himself, that is, from the Supreme
Being, towards that which is in itself
nothing. The second is sacrilege, by
taking to himself that honor which is
[pg 242]
due to none but God; to whom, and
not to man, everything that may be
called good belongs. He, therefore,
that doeth not all things in humility,
steals from God the glory due to him.
For when God says: “I will not give
my glory to another, neither my praise
to graven images” (Isaiah 42:8); he
shows that all glory and praise are
due to him alone.

  
All acts that are pleasing and acceptable to God can only come from true faith; this will surely foster humility in the heart. The result of this will be a humble acknowledgment that any good found in us is entirely due to God's grace: “Not me, but the grace of God that was with me.” 1 Cor. 15:10. Those who fail to do this commit two sins: the first is turning away from God and focusing on themselves, meaning they turn from the Supreme Being to something that is nothing. The second is sacrilege, by taking for themselves the honor that belongs only to God; everything that can be called good belongs to Him, not to man. Therefore, anyone who doesn't act in humility robs God of the glory that is rightfully His. For when God says: "I won't share my glory with anyone else, nor my praise with carved idols." (Isaiah 42:8); He indicates that all glory and praise belong to Him alone.  
[pg 242]




2. If, therefore, any man applaud
himself, either for knowing or doing
anything, verily that man takes to
himself the glory which is due to God
only, and is thereby an idolater of
himself. For this reason, ambition is
abominable idolatry: and self-love, and
self-esteem, are no less than having
another God before him whose name
is Jehovah. For this very reason also,
the devil seeks to be honored and worshipped
in the world.

If someone praises




3. Such a vainglorious devil, covetous
of honor and worship from the
world, every proud and arrogant person,
by thinking highly of himself,
cherishes in his heart. If thou be
wise, see that thou break down and
destroy this idol, which is set up in
thy heart. Many persons are so holy
that they will not even look upon any
outward images, lest they should happen
to be defiled by them; not observing,
at the same time, that great idol
which they carry about with them in
their hearts, and by which they are
to such a degree defiled as to become
an abomination before God. For all
that is most highly esteemed by men
(through self-love and ambition) is an
abomination before God. Whence all
who seek only their own honor, or
power, or ascribe aught to themselves
as their own, are idolaters. Thus the
whole world lieth in idolatry; and
every house has its living idols.

  
3. Such a boastful person, who craves respect and admiration from others, every proud and arrogant individual, by inflating their own importance, holds this in their heart. If you're wise, realize that you need to tear down and eliminate this idol that’s been erected in your heart. Many people are so pious that they won’t even look at any external images, fearing they might be tainted by them; meanwhile, they ignore the enormous idol they carry within themselves, which taints them to such an extent that they become an abomination before God. Everything that is highly valued by humans (due to self-love and ambition) is an abomination before God. Therefore, everyone who seeks only their own glory or power, or attributes anything to themselves as their own, are idolaters. Thus, the entire world is steeped in idolatry; and every household has its living idols.



4. That idolatry which defiles thee,
proceeds from within, even from the
heart. To whatsoever thy heart inclines,
in whatsoever it acquiesces and
rests, and unto whatsoever it cleaves
by love and inclination, whether it be
good fortune, wealth, honor, power, or
long life; that very thing immediately
becomes an idol, and has seduced thee
into the sin of idolatry. Idolatry is
not any outward pollution; but that
which is internal, spiritual, and springing
up within. It is so that God considers
it; He judges all things according
to the heart; and it is so only that
he looks, trying the hearts and reins
(Ps. 7:9), and judging of all things
according to the faith or unbelief there
found by him. Whence Christ has
also plainly told thee, “Where thy
treasure is, there will thy heart be
also” (Matt. 6:21); that is, thy God,
thy rest, thy peace, thy trust will be
there; and there will be thy paradise,
yea, there will heaven and all things
be to thee. Observe closely what that
object is on which thy heart loves to
dwell, for it is surely thy God, whatever
its nature may be. If thy heart
cleave fast to God only, then is He
thy God, and blessed art thou: according
as it is written: “Happy are
the people whose God is the Lord.”
Ps. 144:15. And again, “Delight thyself
also in the Lord, and he shall give
thee the desire of thy heart.” Ps. 37:
4. But if thy mind cleave to the world,
then the world is thy God. And so
of the rest.

4. The idolatry that defiles you comes from within, from the heart. Whatever your heart leans toward, whatever it settles on and finds comfort in, and whatever it clings to out of love and desire—whether it’s good luck, wealth, honor, power, or a long life—becomes an idol that leads you into the sin of idolatry. Idolatry isn’t just some external pollution; it’s internal, spiritual, and arises from within. This is how God sees it; He judges everything based on the heart, and He examines the hearts and motives (Ps. 7:9), evaluating all things according to the faith or lack of faith He finds there. This is why Christ clearly told you, "Where your treasure is, that's where your heart will be too." (Matt. 6:21); meaning your God, your rest, your peace, your trust will be there; that’s where your paradise will be, and there you’ll find heaven and everything else. Pay close attention to what your heart loves to dwell on, because that is surely your God, no matter what it is. If your heart is solely devoted to God, then He is your God, and you are blessed: as it’s written, "Blessed are the people whose God is the Lord." Ps. 144:15. And again, "Find joy in the Lord, and He will give you what your heart longs for." Ps. 37:4. But if your mind is attached to the world, then the world is your God. And the same goes for everything else.



5. It hence appears that there are
really in the world no other idols but
such as the heart of man makes for
him. The devil himself is called “the
god of this world” (2 Cor. 4:4), because
the ungodly follow him, do his
deeds, love darkness, and take pleasure
in the works of the devil. And
thus men make a god even of Satan.

5. It seems that in the world, the only idols that exist are the ones created by human hearts. The devil himself is referred to as "the god of this world" (2 Cor. 4:4) because the unrighteous follow him, do his bidding, embrace darkness, and find joy in the works of the devil. In this way, people even make a god out of Satan.

[pg 243]


6. Idols of wood are easily avoided,
but take heed of the idols of gold.
See that thou be not ensnared by
these. It is no hard matter to keep
from dead idols; but take heed that
thou worship not living ones, and especially
thyself. As soon as thou ascribest
honor, skill, or power to thyself,
thou settest up thyself in the
place of God. This idolatry is properly
struck at by God, when he says
that he “will not give his glory to
another.” Isa. 42:8. For whatsoever
is, or is called by the name of honor
and glory, is due to none but him, who
is the Most High, and the most Holy
One, and the sovereign and everlasting
Good. Whosoever, therefore, thou
art, that wouldest not make an idol
of thyself, nor pollute thy works with
the foulest of abominations before
God, learn hence, not to ascribe to thyself
honor, or glory, or praise; knowing
that it is true humility to shun
honor, and to account one's self unworthy
of all glory. When thou shalt
do this, and shalt have mortified all
ambition and self-esteem, then thou
shalt be known to be dead to the
world indeed. From this springs up
the new man, in whom is found the
most noble life of Christ; which life,
he himself has described as being
meekness and lowliness of heart. Matt.
11:29. He, on the contrary, is still
carnal, and lives after the flesh, according
to the old birth, who would
be honored and greatly esteemed: because
it is the nature of the carnal
man to endeavor to be, or to be accounted
above all others. But if any
man seek to be accounted nothing of,
he has a heart truly spiritual and
Christian. But alas! where shall we
now find the true Christians, that is,
such as are willing to be slighted, and
to be reputed as nothing? For, as
hath been said before, it is the property
of the true followers of Christ,
to deny themselves, to hate themselves,
to despise themselves, and to
renounce all that is theirs, for his
sake. Matt. 10:38; Luke 9:23. Such
are indeed genuine Christians.

6. Wooden idols are easy to avoid, but be careful of the golden ones. Don't get trapped by those. It's not hard to stay away from dead idols, but be cautious not to worship living ones, especially yourself. As soon as you attribute honor, skill, or power to yourself, you place yourself in God's position. This form of idolatry is directly challenged by God when He says that He “will not give his glory to another.” Isa. 42:8. For anything that holds or is called honor and glory is due only to Him, the Most High, the Holy One, and the ultimate Good. So, whoever you are, if you want to avoid making an idol of yourself and tainting your work with the worst of abominations before God, learn not to claim honor, glory, or praise for yourself; understand that true humility is to reject honor and see yourself as unworthy of all glory. When you do this, and have killed off all ambition and self-esteem, you will be truly dead to the world. From this comes the new person, in whom the most noble life of Christ is found; a life He described as being meek and humble in heart. Matt. 11:29. On the other hand, anyone who seeks honor and high status is still driven by their flesh and the old nature, since it’s natural for the carnal person to want to be above all others. But if someone seeks to be considered nothing, they have a genuinely spiritual and Christian heart. Unfortunately, where can we find true Christians who are willing to be disregarded and seen as nothing? As mentioned before, true followers of Christ deny themselves, hate themselves, despise themselves, and renounce everything they have for His sake. Matt. 10:38; Luke 9:23. Such individuals are indeed real Christians.




7. If any one should here ask of me,
What then is a Christian to do, if it
please God so to honor him as to give
him grace and glory before the world
(Ps. 84:11), as in the case of Daniel:
and, since God has appointed certain
distinctions among men, several orders,
states, and offices; and has for that
end variously distributed his gifts
among them, What is the duty of a
Christian, if he be advanced to some
post of dignity? I answer, If this be
thy lot, then render all the honor
which is conferred upon thee to God
again; and ascribe nothing to thyself
which is the right of another, or
take that to be thine which is God's
only.

 7. If anyone were to ask me what a Christian should do if God decides to honor him by granting him grace and glory in front of the world (Ps. 84:11), like in the case of Daniel; and since God has established different roles, statuses, and positions among people, distributing his gifts accordingly, what should a Christian do if he is elevated to a position of respect? My answer is this: If this is your situation, then give all the honor you receive back to God; do not claim for yourself what belongs to someone else, or assume ownership of what is God's alone.




8. As soon, therefore, as any honor
is given thee, see that, being mindful
of thy low estate, thou transfer it all
to God, and keep nothing thereof to
thyself. If thou neglectest to do this,
and shouldest be induced to attribute
anything to thyself, it is certain that
thou must thereby lose divine grace,
while, with a sacrilegious impiety,
thou invadest that which of right belongs
to God. So if thou excel others
in spiritual or natural gifts, in wisdom
or skill, wealth or dignity, be watchful
not to take this honor to thyself; yea,
let it be thy joy and delight to offer
all up to God again, from a most deep
and intimate devotion of thy heart.
This thou wilt not fail to do, and to
give that glory to Him which is due,
when thou shalt glory in nothing but
in Him only, according to the words
of the Prophet: “Let not the wise
[pg 244]
man glory in his wisdom; neither let
the mighty man glory in his might;
let not the rich man glory in his
riches: but let him that glorieth, glory
in this, that he understandeth and
knoweth me, that I am the Lord
which exercise loving-kindness, judgment,
and righteousness in the earth;
for in these things I delight, saith the
Lord.” Jer. 9:23, 24.


8. So, as soon as you receive any honor, remember your humble position and give all the credit to God, keeping nothing for yourself. If you fail to do this and allow yourself to take any credit, you're likely to lose divine grace and, with an irreverent attitude, claim what rightfully belongs to God. If you have advantages over others in spiritual or natural gifts, wisdom or talent, wealth or status, be careful not to take that honor for yourself; instead, take joy in offering everything back to God from a deep and sincere devotion in your heart. You will surely do this and give Him the glory He deserves when you take pride in nothing but Him, following the words of the Prophet: “Don’t let the wise person take pride in their wisdom; don’t let the powerful person take pride in their strength; don’t let the rich person take pride in their wealth. Instead, let anyone who wants to boast, boast about this: that they understand and know me, that I am the Lord who shows love, fairness, and righteousness on earth; for these are the things I take pleasure in, says the Lord.” Jer. 9:23, 24.









 Chapter 23.


 A man who doesn’t recognize his own emptiness and doesn’t give all the honor to God commits the greatest sin and falls like Satan.



Truly, every person at their best is completely meaningless.Understood. Please provide the text you would like me to modernize.P.S.39:5.




To the end that man may acknowledge
his own vanity, he is compared
by the Psalmist (Ps. 39; 144:4),
to a shadow; and again in another
place (Ps. 90:5), to a dream. Now
what is a shadow? It is a lifeless resemblance
of that thing on which it
depends; and has in itself neither
substance nor life, but is nothing.
In like manner, man of himself has
neither substance, life, strength, nor
indeed any ability whatsoever; but
depends on God, even as a shadow on
the body, or as light on the sun.

  
To help people recognize their own vanity, the Psalmist compares man to a shadow (Ps. 39; 144:4) and, in another place (Ps. 90:5), to a dream. So, what is a shadow? It’s a lifeless echo of whatever it’s cast upon; it has no substance or life of its own and is essentially nothing. In the same way, a person, on their own, lacks substance, life, strength, or any ability whatsoever; they depend on God just like a shadow depends on the body or light depends on the sun.




2. Whosoever, therefore, so forgets
himself as not to depend on God, who
alone is all in all, “thinking himself
to be something when he is nothing,
he deceiveth himself.” Gal. 6:3. He
falls from the true eternal and Sovereign
Being into his own nothingness;
from the unchangeable Good
into vanity; from truth itself into a
lie.

  
2. Anyone who forgets themselves to the point of not depending on God, who is everything, “Believing they are something when they are actually nothing is self-deception.” Gal. 6:3. They fall from the true, eternal Sovereign Being into their own emptiness; from the unchangeable Good into emptiness; from truth itself into a lie.



3. This is not only the greatest of
sins, but of punishments also. For
the more man turns from God to himself,
the more he approaches extreme
misery and calamity. And man by
this means, even by turning himself
away from God, towards his own faculties
and powers, in truth punishes
thereby the very sin which he commits.
He is then accounted to turn
himself away from God, and to forsake
“the rock of his salvation”
(Deut. 32:15), whenever he ascribes
to himself any degree of power or
strength, art or skill, wisdom, or
honor, or merit, so as to be willing
to be thought somebody, and to be
much accounted of; when, in very
deed, all these in no wise belong to
man, or to any creature, but to God
only. Every creature is but a mere
shadow, and of itself merely nothing;
even so as the life, substance, faculty,
wisdom, powers, and strength which
it seems to have, are not properly its
own, but are God's only.

3. This is not just the worst of sins, but also the worst of punishments. The more a person turns away from God and focuses on themselves, the closer they get to extreme misery and disaster. By turning away from God and relying on their own abilities and strengths, a person actually punishes themselves for the very sin they commit. They are seen as turning away from God and neglecting 
"the rock of his salvation"
(Deut. 32:15) whenever they attribute any level of power or skill, talent or honor, wisdom, or merit to themselves, wanting to be recognized and esteemed. In reality, none of these attributes actually belong to humans or any other creature; they belong solely to God. Every creature is just a fleeting shadow and essentially nothing on its own; even the life, essence, abilities, wisdom, powers, and strength it appears to have are not truly its own, but belong to God alone.




4. Wherefore, as soon as a man ascribes
all or any of these to himself,
he becomes guilty of apostasy from
God. Nor indeed was the devil's apostasy
aught else, but the not abiding
within the bounds, duties, and properties
of a creature, which has all its
life, substance, and ability in God, and
ought to hold the same from him, as
the shadow does with respect to the
[pg 245]
body and the motion thereof. For
any one, therefore, to ascribe those
things to himself which are God's; or
to challenge to himself honor, glory,
wisdom, or esteem (forasmuch as none
of these suit a creature, but are all to
be transferred to God alone, to whom
they really appertain), is properly to
fall like Satan. Hence God permitted
him to fall, not sustaining him any
longer with his grace, which was by
him disowned. The same thing must
befall all men who, through pride and
ambition, presume to arrogate to themselves
any of those things which are
God's. They are not upheld by the
grace of God, who arrogantly turn
themselves away from God, affecting
to be as God. God alone being All in
all, and moreover being the only Good,
or the one Good, and the all-Good essentially;
it would be most unreasonable
for any creature to claim to itself
aught of that which is good. Hence
our blessed Lord saith, “There is none
good but one, that is God” (Matt. 19:17);
meaning, that he is the essential
Good, and he alone is all that is good.
This property of God, our Saviour was
not willing to take unto himself in his
state of humiliation, forasmuch as he
was then held to be no more than a
mere man; that thus, by his most
bright example, he might instruct us
that man ought not to ascribe to himself
the things which are God's.

  
4. Therefore, as soon as someone takes any of these attributes for themselves, they become guilty of turning away from God. In fact, the devil's turning away was simply the failure to stay within the limits, duties, and roles of a created being, which gets all its life, substance, and power from God, and should rely on Him just like a shadow does from the body and its movements. Therefore, for anyone to claim what belongs to God, or to take for themselves honor, glory, wisdom, or respect (since none of these fit a creature but should only be given to God, to whom they truly belong), is to fall just like Satan did. This is why God allowed him to fall, no longer supporting him with grace, which he had rejected. The same fate awaits anyone who, driven by pride and ambition, attempts to take for themselves what is God's. They are not upheld by God's grace when they arrogantly turn away from Him, wanting to be like God. God alone is Everything, and being the only Good, or the One Good, and the all good in essence; it would be totally unreasonable for any creature to claim any of that which is good for themselves. Hence, our blessed Lord said, "There is only one who is good, and that is God." (Matt. 19:17); meaning He is the essence of Good, and He alone embodies all that is good. This property of God, our Savior chose not to claim during His time of humiliation, as He was regarded merely as a man; thus, by His brilliant example, He teaches us that humanity should not attribute to itself those things which belong to God.  
  
[pg 245]



5. When man does otherwise, he
commits the greatest of all sins, and,
aiming at divinity, stains himself
thereby with a most nefarious sacrilege,
being turned from God to himself.
And as many as are in this condition,
seek help, counsel, and comfort,
not from God only, as they ought, but
from creatures, and sometimes even
from the devil himself. But what
greater madness, or what worse blindness
is there, than to expect good
from evil, life from death, blessedness
from the damned, help from the helpless,
blessedness from the accursed,
and light from darkness? Whereas,
on the other hand, it is the highest
wisdom to look for good from the
source of all good, to seek life from
the fountain of life, to expect blessedness
from the spring of salvation, and
to go for help to him who can do all
things, and “with whom nothing is
impossible.” Luke 1:37.

5. When a person acts contrary to this, they commit the greatest sin, aiming for divinity but instead tarnishing themselves with a serious sacrilege, turning away from God to focus on themselves. Many in this situation seek help, advice, and comfort not just from God, as they should, but also from other people, and sometimes even from the devil himself. But what greater madness or worse blindness is there than to expect good from evil, life from death, happiness from the damned, help from the powerless, blessedness from the cursed, and light from darkness? On the other hand, it is the highest wisdom to seek good from the source of all goodness, to look for life from the fountain of life, to expect happiness from the spring of salvation, and to go to the one who can do everything, and "with whom anything is possible." Luke 1:37.









 Chapter 24.


 On the Noble Virtue of Love, and Its Strength, Integrity, and Purity.



Whoever does not love, does not know God, because God is love.—1John4:8.



Love, says St. Paul, is the greatest
of all virtues, and without it all
gifts are unprofitable (1 Cor. 13:13);
therefore he admonishes us, saying,
“Let all your things be done with
charity.” 1 Cor. 16:14. Accordingly
we are to pray with charity, as our
Lord says: “If thou bring thy gift to
the altar, and there rememberest that
thy brother hath aught against thee;
go thy way; first be reconciled to thy
brother.” Matt. 5:23, 24. And in the
Lord's Prayer, our forgiving our neighbor's
debts, or trespasses, is strictly
[pg 246]
joined to God's forgiving ours. Matt.
6:12, 14, 15.

Love, as St. Paul says, is the greatest of all virtues, and without it, all gifts are worthless (1 Cor. 13:13); so he warns us, saying, "Do everything with love." 1 Cor. 16:14. Thus, we should pray with love, as our Lord says: "If you're about to offer your gift at the altar and realize that your brother has something against you, go and make things right with your brother first." Matt. 5:23, 24. In the Lord's Prayer, forgiving our neighbor's debts or trespasses is directly linked to God's forgiving ours. Matt. 6:12, 14, 15.




2. Love is, however, so singular a
virtue, that a man may mistake therein
as easily as in anything else. Therefore
nothing ought to be looked upon
with a more suspicious eye than love;
for there is nothing which can so powerfully
incline, force, or restrain, and so
thoroughly penetrate the mind, as love.
Therefore, if love be not ruled by the
true light, the Holy Ghost, it precipitates
the soul into a thousand calamities.


2. Love is such a unique virtue that a person can misinterpret it just as easily as anything else. For this reason, nothing should be viewed with more suspicion than love; nothing has the power to influence, compel, or hold back the mind as love does. So, if love isn't guided by the true light, the Holy Spirit, it can lead the soul into countless troubles.



3. And this I do not say with respect
to the love of evil; for this, as a diabolical
thing, is by all Christians to be
avoided; but I speak of that love which
is betwixt God, and man, and his neighbor.
Love, when not regulated by divine
wisdom, can easily be deceived,
misled, and thrust out of its due order,
so as not to reach the true end. Many
think they have the love of God in
their souls, and yet have the love of
the world, or their own love, nay, it
may be the love of Satan.

3. I'm not talking about a love for evil; that's something all Christians should avoid because it's evil. I'm referring to the love that exists between God, people, and their neighbors. Love, when it's not guided by divine wisdom, can easily be tricked, led astray, and thrown out of its proper place, preventing it from achieving its true purpose. Many believe they have God's love in their hearts, but they actually cling to love for the world, selfish love, or even love that comes from Satan.




4. Take an instance of this fact:
any one that loves the Lord God only
for the sake of temporal things, that
he may be preserved by him from temporal
misfortunes, loves himself more
than God, and prefers his own welfare
before God. This is called inordinate
love. He ought to love God more than
himself, nay, love him above all things;
and all things, both good and evil days,
he ought to love for the sake of God.

  
4. Consider this example: anyone who loves the Lord God only for the sake of material benefits, hoping to be saved from earthly troubles, loves themselves more than God and puts their own well-being before God. This is called excessive self-love. They should love God more than themselves, indeed, above all things; and they should love everything, both good and bad times, for the sake of God.



5. But when man prefers himself to
the love of God, he surely makes himself
God, by loving himself more than
God; and whilst he loves not God as
God, for his sake, but merely for his
own private interest, he has a false
and deceitful love. He that has such a
love, loves all things for his own sake,
for the profit and honor which he reaps
from them. He loves also holy men,
nay, the very word of God, for this
reason only, that it may afford him a
show and name of holiness, but not
for the sake of that excellent Good
which lies hid therein.

5. But when a person values themselves over the love of God, they essentially elevate themselves to the position of God, by loving themselves more than God. If they don’t love God as God, for His sake, but only for their own benefit, their love is false and deceptive. Someone with this kind of love cares about everything for their own sake, seeking profit and honor from them. They also love holy people, and even the word of God, but only because it gives them a appearance and title of holiness, not for the incredible goodness that is truly found in it.



6. And because such a love is impure,
it brings forth impure fruits, which are
self-interest, self-honor, self-lust; all
which are carnal and earthly, not
heavenly and spiritual fruits. Thus
many love great skill and learning,
that they may be preferred to others,
and may rule over them; not from a
principle of love to God and their
neighbor, but from a love to themselves,
thinking thereby to gain great
honors and preferments.

6. And because this kind of love is impure, it produces impure outcomes, which are self-interest, self-honor, and self-lust; all of which are physical and worldly, not heavenly and spiritual results. Many people admire great skill and knowledge so that they can be better than others and have power over them; not out of a love for God and their neighbor, but out of love for themselves, believing that this will help them achieve great honors and opportunities.



7. There are others also who love
God that he may spare them, and not
punish them for their sins in dreadful
severity; nay, that he may be bountiful
to them in this present time; but
this, alas! is a very weak love. For
these love God for their own profit,
and not for his own sake, or not by
reason of his being the most excellent
and highest Good.

7. There are others who also love God so that He will spare them and not punish them harshly for their sins; indeed, they hope He will be generous to them right now. But, unfortunately, this is a very weak kind of love. These people love God for their own benefit, not for His sake, or because He is the most excellent and highest Good.



8. Others love God that he may bestow
upon them many gifts in understanding
and wisdom, whereby they
might gain a great reputation.

8. Some people love God so that He will give them many gifts of understanding and wisdom, which would help them gain a great reputation.




9. Some also love virtue, not for the
sake of virtue itself, but that they may
obtain a great name, and be looked
upon as brave, virtuous men, and men
famous for their honesty and piety.
All this is not true love, for it tends
not to the right end.

  
9. Some people also love virtue, not for virtue itself, but to gain a good reputation and to be seen as brave, virtuous individuals known for their honesty and piety. This isn't true love, as it doesn't lead to the right purpose.




10. There is often also love betwixt
some persons uniting themselves by a
love of their own, which increases in
them so much that they are pleased
with everything done by him whom
they love. For love always follows
its beloved, and cleaves wholly unto
him. And thereby one is often involved
[pg 247]
and drawn aside into evil; or
even the lover himself allures his beloved
to it, because he knows that so
it pleases him; and by this false and
deceitful love he is hindered from
prayer and all other Christian virtues.

  
10. There's often love between people who come together through their own feelings, and this love grows so strong that they appreciate everything done by the person they love. Love always follows its beloved and is completely devoted to them. As a result, one can often get caught up and led into wrongdoing; or even the lover may tempt their beloved into it, because they know it pleases them; and through this misguided and deceptive love, they are prevented from praying and practicing other Christian virtues.  
[pg 247]




11. Therefore it is highly necessary
that our love should be guided and
ruled by the Holy Spirit, and by our
meditations on the whole life of Christ
and his holy sufferings, out of which
nothing but pure love shines forth.
He loved God purely, above all things,
and not himself. He loved man with
a pure, undefiled love, and not himself.
He did and spake nothing for
his own sake, but all for ours. Whatsoever
he did and spoke was for our
benefit; he was not profited by it, but
we were. All his pains and labors,
nay; his greatest torments and afflictions,
were not too hard or heavy for
him, that we might be benefited and
saved thereby; nay, his very cross
was joy unto him, that he might fulfil
the will of God his Father.


11. Therefore, it is essential that our love be guided and influenced by the Holy Spirit, and by reflecting on the entire life of Christ and his holy sufferings, from which only clean love emerges. He loved God genuinely, above all else, and not for his own sake. He loved humanity with a pure, untainted love, and not for his own benefit. He did and said nothing for himself, but everything for us. Everything he did and said was for our benefit; he didn’t gain from it, but we did. All his struggles and efforts, even his greatest pains and hardships, were not too tough or burdensome for him, so that we could benefit and be saved through them; indeed, his very cross was a source of joy for him, so that he could fulfill the will of God his Father.




12. That is a pure, undefiled love for
which nothing is too difficult, which
complains of nothing, nay, which
spares not itself, but gives itself for
the beloved's sake, even unto death.
Whatsoever crosses and sufferings God
sends, this love regards as good. It
sees that it is the holy will of God,
and therefore it would rather suffer
much more for the same, and is very
well contented with everything that
God willeth; for it knows that God
orders all things right and well.

  
12. That is a pure, untainted love for which nothing is too hard, that doesn’t complain about anything, but instead gives everything for the sake of the beloved, even to the point of death. Whatever challenges and suffering God brings, this love sees as good. It understands that it is the holy will of God, and therefore it would gladly endure much more for that reason, feeling very content with everything God wants; for it knows that God manages all things perfectly and well.



13. And as love unites itself to the
beloved, it learns also his manners,
follows him for his love's sake, and
does that which is well-pleasing unto
him: so he that loves Christ rightly
learns of him his manner of life and
his virtues, for he knows it is well-pleasing
unto him. He conforms himself
to his image, and remains all his
life under the yoke and cross of Christ,
even as Christ, during his whole life,
bore the cross of poverty, contempt,
and pains. And although no man in
this frail state can attain unto perfect
love, yet every Christian is to labor,
that his love be not false, but as pure
as possible, according to what St. Paul
says, “Love out of a pure heart, and
of a good conscience, and of faith unfeigned.”
1 Tim. 1:5.

13. As love connects with the beloved, it also adopts their ways, follows them for the sake of that love, and does what pleases them. Similarly, someone who truly loves Christ learns His way of life and His virtues, knowing it pleases Him. They shape themselves to His image and live their whole life under the guidance and challenges of Christ, just as Christ bore the hardships of poverty, scorn, and suffering throughout His life. While no one in this fragile state can achieve perfect love, every Christian should strive to ensure their love is genuine and as pure as possible, in line with what St. Paul says, "Love with a pure heart, a good conscience, and sincere faith." 1 Tim. 1:5.



14. This pure love, derived from
Christ and the Holy Ghost, works in
man every good thing, and is never
idle. It is its joy to do good, for it
can do nothing else; even as the Lord
God says, “I will rejoice over them to
do them good.” Jer. 32:41. Why?
Because God is love itself, which can
do nothing else but that which it is in
its own being. And this is a sign of
pure and true love. For this love does
not say, “I am not obliged to do this
or that;” but where it has no law,
there it is a law unto itself, only that
it may do much good; for otherwise
love would not continue to be love.

14. This pure love, coming from Christ and the Holy Spirit, inspires people to do every good thing and is never inactive. Its joy is to do good because it cannot do anything else; just as the Lord God says, "I will take delight in them to do good for them." Jer. 32:41. Why? Because God is love itself, which can only do what is true to its nature. And this is a mark of pure and genuine love. For this love doesn’t say, "I'm not required to do this or that;" but in places where there is no law, it becomes a law unto itself, solely to do much good; otherwise, love wouldn’t remain love.



15. Hence it is plain why God Almighty
is never weary of doing good;
and why he is that infinite Good which
never ceases to be. He is everlasting love,
which cannot desist from doing good,
or else he would cease to be
love. Therefore, even when he punishes
and chastises, he draws all good
out of evil, directing it to a good end,
even to our salvation.

15. So, it’s clear why God Almighty is always willing to do good and why He is the ultimate Good that never runs out. He is eternal love, which cannot stop doing good, or He would no longer be love. Therefore, even when He punishes and corrects, He brings good from evil, guiding it toward a positive outcome, even for our salvation.




16. This pure love of God causes us
to pray aright. For as a friend has
his friend at his disposal in all things,
so also such a lover of God is a friend
of God, and obtains from him that for
which he prays. Therefore, because
Lazarus's sister knew the Lord Jesus
to be not only a friend, but also the
Son of God, she said, “I know that
[pg 248]
even now whatsoever thou wilt ask of
God, God will give it thee” (John
11:22); and because Mary loved Jesus,
she was heard by the Lord, and
he restored her brother unto her. Of
such a love as obtains from God all
things, holy David saith, “Delight
thyself also in the Lord, and he shall
give thee the desires of thine heart.”
Ps. 37:4.

  
16. This pure love of God helps us to pray correctly. Just as a friend has access to their friend in all matters, a true lover of God is a friend of God and receives what they ask for in prayer. That's why Lazarus's sister recognized Jesus not just as a friend but as the Son of God. She said, “I know that right now, whatever you ask from God, God will grant it to you.” (John 11:22); and because Mary loved Jesus, he heard her, and he brought her brother back to life. About such love that receives everything from God, holy David said, "Find joy in the Lord, and He will grant you the desires of your heart." Ps. 37:4.  
[pg 248]




17. But in order that thou mayest
have a characteristic mark of this love,
observe these four properties of true
love. 1. Love submits itself to the
will of the beloved. 2. True love
abandons all friendship which is contrary
to its beloved. 3. One friend
reveals his heart unto the other. 4.
A true lover endeavors to be made
conformable to his beloved, in his manners,
and in all his life. Is the beloved
poor, the lover will be poor with
him. Is the beloved despised, the
lover also bears his contempt. Is he
sick, the lover is sick too. Thus love
makes an equality between them, so
that they have the same prosperity
and adversity. For there must be
such a communion between the lover
and the beloved, as that each of them
shall be made partaker of the other's
good as well as ill. This, then, is not
only a communion, but a union or
uniting of two minds like each other,
and of two hearts which are alike.

  
17. But for you to have a clear sign of this love, note these four qualities of true love. 1. Love submits to the will of the one it loves. 2. True love puts aside any friendship that goes against its beloved. 3. One friend shares their heart with the other. 4. A true lover tries to align with their beloved in actions and throughout their life. If the beloved is poor, the lover will also share in that poverty. If the beloved is looked down upon, the lover will endure that contempt too. If the beloved is sick, the lover feels that sickness as well. Love creates a balance between them, so they experience both good times and bad together. There must be a connection between the lover and the beloved, where each partakes in the other’s joys and sorrows. This is not just a connection; it's a union of two similar minds and two like-hearted individuals.



18. After such a manner our Lord
Jesus Christ is become our Friend.
For, 1. His love submitted itself to the
will of man, and was obedient unto
the cross: nay, for the sake of man
he submitted his will to every one,
even to his enemies. 2. He neglected
all other friendship that he could have
had in the world; nay, he even forgot
himself, and spared not his own body
and life for our sakes. 3. He revealed
in his Gospel, his heart unto us; therefore
he says, “Henceforth I call you
not servants; but I have called you
friends; for all things that I have
heard of my Father, I have made
known unto you.” John 15:15. 4. He
was made alike unto us in all things,
sin only excepted. Phil. 2:7. He became
poor as we are, and mortal even
as we.

18. In this way, our Lord Jesus Christ has become our Friend. For, 1. His love submitted to the will of humanity and was obedient even to the cross; indeed, for the sake of humanity, he made his will subordinate to everyone, even his enemies. 2. He set aside all other friendships he could have had in the world; in fact, he even forgot himself and did not spare his own body and life for our sake. 3. He revealed his heart to us in his Gospel; that's why he says, "From now on, I no longer call you servants; I call you friends, because everything I learned from my Father, I have shared with you." John 15:15. 4. He was made just like us in all things, except for sin. Phil. 2:7. He became poor like us and mortal just like us.



19. If now we will be his true lovers,
we must also do all these things.
And seeing he was made like unto us
in all things, and in all our misery,
why would not we strive to be made
like unto Him? If we thus love him,
we shall obtain from him all things by
prayer, according to his saying, “Unto
him that loveth me, I will manifest
myself.” John 14:21. O what a friendly
and delightful manifestation in the
heart is there, when we experience
heavenly joy, wisdom, and understanding!
Here is the only right way to
acquire understanding and wisdom,
which are so highly praised by king
Solomon in the Proverbs.

19. If we want to truly love Him, we also have to do all these things. And since He was made just like us in every way, sharing in all our struggles, why wouldn’t we strive to become like Him? If we love Him this way, we will receive everything we ask for in prayer, just like He said, "I will show myself to the one who loves me." John 14:21. Oh, what a warm and joyful experience it is in our hearts when we feel heavenly joy, wisdom, and understanding! This is the only genuine way to gain understanding and wisdom, which King Solomon highly praises in the Proverbs.



20. We are, therefore, naturally led
to the conclusion, that genuine prayer
cannot be offered without love.

20. We are, therefore, naturally led to conclude that real prayer cannot be offered without love.



[pg 249]






 Chapter 25.


 Various Signs to Determine if We Truly Love Christ.



If anyone loves the world, the love of the Father is not in them.—1John2:15 PM.



The first mark that the love of
Christ is in us, is the avoiding of
the love of the world. When thou
considerest Christ in his holy poverty,
how he was so entirely empty of love
to temporal things, his love will also
actuate thee to learn that thou art to
put off the love of the world and to
despise it; so that thou wilt desire
nothing here but thy Lord Jesus
Christ, and wilt not put thy confidence
in any creature, or earthly assistance.

The first sign that Christ's love is within us is when we avoid loving the world. When you think about Christ in his holy poverty, how he was completely free from affection for worldly things, his love will motivate you to let go of your love for the world and to scorn it; so that you will desire nothing here except for your Lord Jesus Christ, and you will not place your trust in any person or earthly support.



2. Secondly, thou wilt willingly bear
reproach and contempt from the
world, for the sake of Christ's holy reproach;
nay, with St. Paul, thou wilt
account it thy glory, and rejoice in it.
Eph. 3:13. Nor wilt thou be much
troubled when the world makes no
great account of thee; for such was
thy Lord's and Redeemer's life in this
world. This shall be thy full satisfaction,
that Christ is thy honor, renown,
glory, light, strength, power, and victory,
wisdom, and skill. For to follow
Christ is the highest wisdom.

2. Secondly, you will willingly endure shame and scorn from the world for the sake of Christ’s holy shame; in fact, like St. Paul, you will see it as your glory and take joy in it. Eph. 3:13. You won't be too bothered when the world doesn’t think much of you, since that’s how your Lord and Redeemer lived in this world. Your complete satisfaction will come from knowing that Christ is your honor, reputation, glory, light, strength, power, victory, wisdom, and skill. Following Christ is the greatest wisdom.



3. Thirdly, seeing that Christ in his
holy body and soul has suffered pain
and sorrow unto death, thou also, for
his love's sake, wilt not only with patience,
but even with joy, suffer sorrow,
persecution, distress, and affliction,
nay, torment and pain unto
death.

3. Thirdly, understanding that Christ, in his holy body and soul, suffered pain and sorrow until death, you, for the sake of his love, will not only endure sorrow, persecution, distress, and hardship with patience, but will also do so with joy, even facing torment and pain unto death.



4. And, fourthly, as Christ had comfort
and joy in no man nor in any
creature, but only in God, according
to what is said in Psalm 22, so thou
also wilt bear it patiently when all
worldly comfort leaves thee. For thou
knowest that at last God will make
thee joyful with his everlasting comfort,
of which St. Paul gives us an admirable
account (2 Cor. 6:4, etc.):
“Let us approve ourselves as the ministers
of God, in much patience, in
afflictions, in necessities, in distresses,
in stripes, in imprisonments, in tumults,
in labors, in watchings, in fastings;
by pureness, by knowledge, by
long-suffering, by kindness, by the
Holy Ghost, by love unfeigned, by the
word of truth, by the power of God,
by the armor of righteousness on the
right hand and on the left, by honor
and dishonor, by evil report and good
report: as deceivers, and yet true; as
unknown, and yet well known; as dying,
and, behold, we live; as chastened,
and not killed; as sorrowful, yet always
rejoicing; as poor, yet making
many rich; as having nothing, and
yet possessing all things.”

4. Fourth, just as Christ found comfort and joy in no one and nothing but God, as stated in Psalm 22, you too will be able to endure patiently when all worldly comfort leaves you. For you know that in the end, God will bring you joy with His everlasting comfort, which St. Paul describes wonderfully (2 Cor. 6:4, etc.):  
“Let us demonstrate that we are servants of God through great patience in tough times, in needs, in struggles, in beatings, in imprisonments, during riots, through hard work, through sleepless nights, and through fasting; with purity, with knowledge, with patience, with kindness, through the Holy Spirit, with genuine love, with the word of truth, with the power of God, wearing the armor of righteousness on both sides, through honor and dishonor, through bad reports and good reports: viewed as deceivers, yet being truthful; as unknown, yet recognized; as dying, yet look, we are alive; as disciplined, yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything.”



5. Fifthly, thou shalt esteem the
cross of Christ as the highest good,
beyond all the treasures of the world.
If it were not so, Christ would not
have taught thee so, and put it before
thine eyes with his own life
and example. Thou mayest easily
believe that the Son of God would
not mislead thee by his example, but
conduct thee to the highest wisdom,
and to the highest heavenly joys, although
the way is strait and narrow.
But thou seest that he himself walked
in this narrow path. And because
there are few that follow him, he
[pg 250]
says, “Few there be that find it.”
Matt. 7:14. For it is not an easy
thing to conquer self, to deny self, to
die unto self, and to renounce the
world and all that we have. This is
the narrow way, and few there be
that find it.

5. Fifth, you should value the cross of Christ as the greatest good, far more than all the treasures of the world. If it weren’t true, Christ wouldn’t have taught you this and shown it through his life and example. You can easily believe that the Son of God wouldn’t mislead you with his example but lead you to the highest wisdom and the greatest heavenly joys, even though the path is narrow and difficult. But you see that he himself walked this narrow path. And because few follow him, he says, “Few there be that find it.” Matt. 7:14. For it’s not easy to conquer yourself, to deny yourself, to die to yourself, and to give up the world and everything we have. This is the narrow way, and few find it.



6. The sixth mark of the love of
Christ is, never to have the beloved
Jesus out of our thoughts; but to set
him always before us by faith, and to
consider the works of his love.

6. The sixth sign of Christ's love is to never have the beloved Jesus out of our minds; instead, we should always keep him in front of us through faith and reflect on the deeds of his love.




7. As for instance: I. His incarnation,
in which, as in a Book of Life,
we see chiefly a twofold benefit: 1.
That he thereby fills us with his love.
And, 2. That he makes us sure of our
eternal salvation and happiness. O
what inexpressible love is this, that
God was made man and like man,
that he might make men like unto
God! O the greatness of love! He
took upon him the form of a servant
(Phil. 2:6-8) that he might make us
kings, and adorn us with royal crowns.
O the greatness of love, that God, incomprehensible
and invisible, should
be made palpable and visible! Who
is able to fathom the deep abyss of
this love! O what great, unutterable
wisdom, that out of the great evil of
sin, thou, O Lord, hast brought forth
such an infinite good, discovering thereby
the deep abyss of thy love! O the
great comfort it is to me to know that
thy human birth is my divine birth,
and a fountain of salvation against the
deep well of sin!

  
7. For example: I. His reincarnation, in which, like a Book of Life, we see mainly two benefits: 1. That he fills us with his love. And, 2. That he assures us of our eternal salvation and happiness. O what indescribable love this is, that God became man and like man, so that he could make men like God! O the magnitude of love! He took on the form of a servant (Phil. 2:6-8) so that he could make us kings and adorn us with royal crowns. O the magnitude of love, that God, incomprehensible and invisible, should become tangible and visible! Who can fully understand the deep abyss of this love? O what great, unspeakable wisdom, that out of the great evil of sin, you, O Lord, have brought forth such an infinite good, revealing the deep abyss of your love! O the great comfort it is for me to know that your human birth is my divine birth, and a source of salvation against the deep well of sin!




8. II. His holy doctrine, wherein are
found eternal wisdom, truth, light, life
and salvation; and his holy life, whereby
he has shown us the manner, and
the way, how to live a truly Christian
and godly life. For the pattern of his
holy life is the most wonderful light,
which will not let us walk in darkness.

  
8. II. His sacred education, which contains eternal wisdom, truth, light, life, and salvation; and his sacred life, through which he has demonstrated the way to live a truly Christian and godly life. The example of his sacred life is the brightest light, guiding us so we don’t walk in darkness.




9. III. The mystery of the innocent
death of Christ, in which there are
seven particulars to be considered. 1.
The fulfilling of the justice of God, and
of the divine sentence. 2. The satisfaction
for all our sins. 3. Our reconciliation
with God; for we were reconciled
to God by the death of his Son.
Rom. 5:10. 4. The manifestation of
the superabundant love of God through
the death of our Redeemer. 5. The
eternal truth of God, that he has given
us his Son, and thereby testified himself
to be truly our Father. 6. The
victory over all enemies. 7. The acquiring
and purchase of eternal salvation
and life.

  
9. III. The mystery of the innocent  
loss of Christ, which has  
seven key points to consider. 1. The fulfillment of God’s justice and  
of the divine decree. 2. The payment for all our sins. 3. Our reconciliation  
with God; for we were reconciled  
to God through the death of His Son. Rom. 5:10. 4. The demonstration of  
God’s overflowing love through  
the death of our Redeemer. 5. The  
eternal truth of God, that He has given  
us His Son, proving Himself to be our true Father. 6. The  
victory over all enemies. 7. The acquisition  
and securing of eternal salvation  
and life.




10. IV. His resurrection, which gives
us a firm assurance of the resurrection
of our bodies, and also of that spiritual
resurrection, wherein, through the
grace of God, and the power of the
life of Christ, we, having been spiritually
dead, become spiritually alive in
Christ. Rom. 6:4.

  
10. IV. His rebirth assures us of our own resurrection, both of our bodies and of a spiritual rebirth. Through God's grace and the life-giving power of Christ, we, who were spiritually dead, become spiritually alive in Christ. Rom. 6:4.




11. V. His ascension, which is a consummation
of our eternal redemption,
righteousness, and salvation.

  
11. V. His ascension, which completes our eternal redemption, righteousness, and salvation.



12. These five works of the love of
Christ are the true Christian school
wherein we are to study, never letting
them depart from our thoughts.

12. These five works of Christ's love are the real Christian foundation where we should learn, always keeping them in mind.



[pg 251]






 Chapter 26.


 Five Types of Acts of Love That Especially Show the Grace and Goodness of God.



The Lord loves the gates of Zion more than all the homes of Jacob.I will assist you with that. Please provide the text you would like me to modernize.Ps.87:2.



There are chiefly five arguments
of the love of God. 1. Christ's
incarnation. 2. His suffering. 3. God's
indwelling in us. 4. God's love shining
forth out of the creatures. 5. His
amiableness in his own Being, therein
surpassing all created things.

There are mainly five reasons for the love of God: 1. Christ's incarnation. 2. His suffering. 3. God's presence within us. 4. God's love reflected in creation. 5. His goodness in His own existence, surpassing all created things.




2. I. Where love is, there is union;
for it is the nature of love that it unites
itself with the beloved. Now, as God
loved man so mightily, it could not be
otherwise but that he must unite himself
again unto man after his fall, and
out of pure love and mercy become a
man. Ah! “What is man that thou
art mindful of him? and the son of
man that thou visitest him!” Psalm
8:4. The soul of man is so beloved
of God, that as Christ is God and man,
having united himself with human
nature, with our body and soul: so
also God loves our soul so much that
he desires to pour himself wholly into
the same, if it were perfectly purified,
and man did not resist him. For
there is infinite love in God, which is
unutterable. This is, then, one of the
greatest demonstrations of the love of
God, that God is made man, and has
showed himself a true lover of men,
having taken upon him what is human
that he might give us what is divine.
He is become a Son of man, that he
may make us children of God. He
came down to us upon earth, that he
might lift us up into heaven. O what
a noble exchange! and all for this end,
that we in him might be loved of God.
It is as if God did call from heaven,
saying: “O ye men, behold my beloved
Son! Him I have suffered to
become man, that he might be a living
example and witness of my deep love
to you; that he might bring you all
with himself to me, and ye all might
be made my children and heirs!”
Therefore the Lord always calls himself
in the Gospel the Son of Man, out
of an intimate love to us. We seldom
read that he calls himself the Son of
God, but always the Son of Man, from
an affectionate humility and love.

  
2. I. Where there is love, there is connection;  
because love naturally binds itself to the beloved. Since God loved humanity so intensely, it was inevitable that He would unite Himself with humanity after its fall, and out of pure love and mercy become human. Ah! "What is humanity that you think about them? And the son of humanity that you take the time to see them?" Psalm 8:4. The human soul is so cherished by God that just as Christ is both God and man, having united Himself with our human nature, body and soul, God loves our soul so deeply that He longs to fully embrace it, if it were completely cleansed and if humanity did not resist Him. For God's love is infinite and beyond words. This is one of the greatest proofs of God's love: that God became man and revealed Himself as a true lover of humanity, taking on what is human to offer us what is divine. He became a Son of Man so that He could make us children of God. He came down to us on Earth to lift us up to heaven. What a noble exchange! And all for this purpose, that we may be loved by God through Him. It is as if God calls from heaven, saying: “O people, look at my beloved Son! I've let Him become human to show you a living example and testimony of my deep love for you; so that He can bring everyone with Him to me, and you can all become my children and heirs!” Therefore, the Lord always refers to Himself in the Gospel as the Son of Man, out of a deep love for us. We rarely see Him call Himself the Son of God, but always the Son of Man, reflecting affectionate humility and love.




3. II. Although his holy incarnation
is a very great argument of his love
to us, yet his holy suffering and dying
for our sins are a still greater one.
For “greater love hath no man than
this, that a man lay down his life for
his friends.” John 15:13. “In this
was manifested the love of God towards
us (saith St. John), that God
sent his Son to be the propitiation
for our sins.” 1 John 4:9, 10. This is
the highest love. Our God, according
to his incomprehensible omnipotence,
could have found out other
means by which to redeem us; as the
Lord Jesus Christ himself prayed for
it in his agony, saying: “Abba, Father,
all things are possible unto thee; take
away this cup from me.” Mark 14:36.
But then it would not have been the
highest love shown to us. In order
that God might bestow the highest
love upon us, and that we might not
be able to say, “God has something
[pg 252]
which he loves too dearly to give it to
us;” he has given us his dear Son, and
not only given him, but given him also
to be the propitiation for our sins.
Therefore he could not have showed
us greater love. Therein God commandeth
his love towards us. Rom.
5:8. “He that spared not his own
Son, but delivered him up for us all,
how shall he not with him also freely
give us all things?” Rom. 8:32. Hath
he given us that which is the greatest,
he will surely give us that also which
is less. In the eternal life all that is
God's shall be ours. “He that overcometh
shall inherit all things.” Rev.
21:7.

  
3. II. While his holy incarnation is a huge testament to his love for us, his holy pain and dying for our sins are an even greater demonstration. Because "There's no greater love than this: to lay down your life for your friends." John 15:13. "In this, the love of God was shown to us (says St. John), that God sent his Son to be the sacrifice for our sins." 1 John 4:9, 10. This is the greatest love. Our God, with his unfathomable power, could have chosen other ways to redeem us; as the Lord Jesus Christ himself prayed in his pain, saying: “Dad, Father, everything is possible for you; please take this cup away from me.” Mark 14:36. But then it wouldn’t have been the greatest love shown to us. For God to give us the highest love, and so we couldn’t claim, "God has something [pg 252] that He loves too much to give to us;" he has given us his beloved Son, and not just given him, but made him the sacrifice for our sins. So, he couldn’t have showed us greater love. In that, God demonstrates his love for us. Rom. 5:8. "He who did not hold back his own Son, but gave him up for all of us, how will he not also generously give us everything else with him?" Rom. 8:32. If he has given us the greatest gift, he will certainly give us everything else too. In eternal life, all that belongs to God will belong to us. "The person who conquers will receive everything." Rev. 21:7.



4. III. Further, God shows his love
to us, by his dwelling among us, and
in us. O what a great comfort is this,
that God has sanctified our heart, and
dedicated it to be his dwelling-place.
Formerly, in the Old Testament, when
the tabernacle and sanctuary were
finished, Moses was commanded to
consecrate, to sanctify, and to sprinkle
it with the blood of the sacrifice; for
“almost all things were by the law
purged with blood.” Heb. 9:22. And
thereupon the glory of God came
from heaven, and filled the tabernacle
(Exod. 40:34); so also, after Christ
died for our sins, and after we are sanctified
through his blood, God comes to
us and makes his abode with us.

4. III. Furthermore, God shows His love to us by living among us and within us. What a great comfort this is, that God has made our hearts holy and set them apart as His home. In the Old Testament, when the tabernacle and sanctuary were completed, Moses was instructed to consecrate, sanctify, and sprinkle it with the blood of the sacrifice; for "Almost everything was made clean by blood according to the law." Heb. 9:22. Then the glory of God came down from heaven and filled the tabernacle (Exod. 40:34); similarly, after Christ died for our sins and we are made holy through His blood, God comes to us and makes His home with us.



5. Whom we love, with him we delight
to be. God loves mankind tenderly;
therefore he delights to be
with them, and to have his habitation
among them. “I the Lord dwell in
the high and holy place; with him
also that is of a contrite and humble
spirit, to revive the spirit of the humble,
and to revive the heart of the
contrite ones.” Isa. 57:15. And again,
with whom we delight to be, him we
tenderly love. God delights to be
with men; therefore he loves men tenderly,
according to the Psalm: “In
the saints on earth, and in the excellent,
is all my delight.” Ps. 16:3.
This assurance that God loves us and
is with us, ought to comfort us in all
our calamities, in poverty, in sickness,
in persecution, and in contempt.
What (sayest thou), doth he love
them whom he suffers to come under
so many crosses? I answer, Yes, that
he may through the cross make them
glorious. As their sufferings here
abound, so also shall their consolations
abound there. 2 Cor. 1:5. The
greater afflictions are on earth, the
greater joy and glory are in heaven. 2
Cor. 4:17.

5. Whoever we love, we enjoy being with. God loves humanity deeply; that’s why He enjoys being with them and wants to dwell among them. "I, the Lord, reside in the high and holy place; I am also with those who have a broken and humble spirit, to bring life to the spirit of the humble and to restore the heart of the contrite." Isa. 57:15. And again, we love those we delight in. God loves to be with people; therefore, He loves humanity deeply, as stated in the Psalm: "My joy is found in the saints on earth and in the wonderful." Ps. 16:3. This assurance that God loves us and is with us should comfort us in all our troubles, including poverty, sickness, persecution, and scorn. What (do you say), does He love those whom He allows to endure so much suffering? I say, Yes, so that through their struggles, He can make them glorious. As their sufferings here increase, so also will their comfort increase there. 2 Cor. 1:5. The greater the afflictions on earth, the greater the joy and glory in heaven. 2 Cor. 4:17.



6. And this is the reason why God
makes many people sorrowful; namely,
that he may dwell in their hearts;
for he delights to dwell nowhere more
than in a poor and contrite spirit.
Ps. 34:19; Isa. 66:2. God fills us
here with his grace, that he may fill
us hereafter with his glory, even as
he fills and illuminates the heavenly
Jerusalem. Rev. 21:23.

6. And this is why God makes many people sad; specifically, so that he can live in their hearts; he loves to be in a humble and repentant spirit more than anywhere else. Ps. 34:19; Isa. 66:2. God fills us here with his grace so that later he may fill us with his glory, just as he fills and lights up the heavenly Jerusalem. Rev. 21:23.




7. IV. The love of God shines forth
also out of the creatures. When St.
Paul would desire for his Ephesians
the best, the highest, and the most
glorious thing, he wishes that they
might know the love of God, and be
able to comprehend with all saints
what is the breadth, and length, and
depth, and height of the same. Eph.
3:18. He means to say so much, that
the love of God is higher than heaven,
deeper than the sea, broader than
the earth, longer than it is from east
to west, according to Psalm 103:11.

  
7. IV. The love of God shines through  
all of creation. When St. Paul wanted the best, the greatest, and the most wonderful thing for the Ephesians, he hoped they would understand God's love and be able to grasp, along with all the saints, its width, length, depth, and height. Eph. 3:18. He means to express that God's love is higher than the heavens, deeper than the sea, broader than the earth, and longer than the distance from east to west, as stated in Psalm 103:11.



12. In a word, heaven and earth are
full of the love of God: for all that
God hath created, be it visible or invisible,
he hath created for this end,
that his inexpressible goodness and
[pg 253]
love might therein be manifested.
And, therefore, he hath given to man
both inward and outward senses, that
thereby he might perceive the goodness
and love of God. For all that
man can apprehend by his understanding,
thoughts, mind, and reason, as
well as what he apprehends with his
outward senses, altogether bears witness
to the love of God. All that man
hath, is a testimony of the love of
God; yea, all creatures, visible and invisible,
are, as it were, so many messengers
of God, declaring unto us his
love; and he speaks to us through them,
saying, “Behold the heaven and earth,
and all creatures! I have created all
out of love to man.” And whenever
we perceive the pleasantness of the
creatures, we perceive the goodness
of God; so that both with our inward
and outward senses we can taste
and see that the Lord is good, according
to the words of the 34th Psalm,
ver. 8.

12. In short, heaven and earth are filled with the love of God: everything God has created, whether seen or unseen, was made for the purpose of showing his incredible goodness and love. That's why he has given humans both internal and external senses, so we can recognize God's goodness and love. Everything we can understand through our thoughts, mind, and reasoning, as well as what we experience through our senses, all testify to God's love. Everything we have is a testament to God's love; indeed, all creatures, both visible and invisible, act as messengers of God, conveying his love to us. He communicates through them, saying, "Look at the sky and the earth, and all living things! I made everything out of love for humanity." Whenever we enjoy the beauty of creation, we also recognize the goodness of God; thus, through both our internal and external senses, we can truly experience and understand that the Lord is good, in line with the words of Psalm 34:8.



8. The sun speaks to us by its light
and warmth, as if it said: “Look
upon me, the greatest and the brightest
creature among all visible things:
He must be great that made me.” Ps.
19:1, etc. But not only through
beautiful creatures doth God speak to
us, but also through the most despicable
worm, as if God did say: “Lo,
thou art beholden to me thy Creator,
that I, who could have made thee a
worm, have, out of mercy, made thee
a man.” Here remember him who
said: “I am a worm, and no man.”
Ps. 22:6. Thus God speaks unto man
through all the creatures, declares his
love to him, and invites, leads, and
draws us unto himself. This is that
wisdom of God which in all places uttereth
“her voice in the streets,”
which “rejoiceth in the habitable part
of the earth, and whose delights are
with the sons of men.” Prov. 1:20;
8:31.

8. The sun communicates with us through its light and warmth, as if it were saying: "Check me out, the greatest and most brilliant being among everything you can see: The one who created me must be truly great." Ps. 19:1, etc. But God doesn't only speak to us through beautiful creatures; He also speaks through the most insignificant worm, as if God were saying: "Listen, you owe your existence to me, your Creator. I could have created you as a worm, but out of mercy, I made you a man." Remember the one who said: "I am a worm, not a man." Ps. 22:6. Thus, God communicates with humanity through all creatures, expresses His love for us, and invites, guides, and draws us to Himself. This is the wisdom of God that everywhere proclaims “her voice on the streets,” which "finds joy in the livable parts of the world and takes pleasure in humanity." Prov. 1:20; 8:31.



9. Indeed, if we consider the matter
aright, we are encompassed by the
love of God, even as we are all inclosed
under heaven, seeing that “in
God we live, and move, and have our
being.” Acts 17:28. Man can go nowhere,
but the love and goodness of
God follow after him, and call him
through all the creatures, nay, through
his own heart and conscience, saying:
“Whither wilt thou go, beloved child?
Whither shalt thou flee from my presence?
If thou ascendest up into heaven,
I am there. If thou makest thy
bed in hell, behold I am there. If
thou takest the wings of the morning,
and dwellest in the uttermost parts of
the sea, even there shall my hand lead
thee, and my right hand shall hold
thee.” Ps. 139:7, etc. Therefore, come
unto me, and acknowledge my love
and grace, with which I meet thee in
every creature. Hast thou sinned,
grace abounds with me; hast thou left
me, my love and mercy have not yet
rejected thee, but are continually hastening
after thee, have been calling to
thee, and, as a wandering sheep, have
sought after thee. And if thou believest
not these many testimonies of
all the creatures, believe the testimony
of my dear Son, how I have loved the
world in him. John 3:16. “Thou canst
nowhere find rest for thy soul except
here; turn which way thou wilt, thou
must and canst only rest in my love
and grace.” O how blessed is the heart
which understands that heaven and
earth are full of the love of God, and
that he has as many witnesses of his
love as there are creatures! But the
greatest and highest witness of all is
the Son of God.

9. Indeed, if we look at it the right way, we are surrounded by the love of God, just like we are all under heaven, since "In God, we live, move, and exist." Acts 17:28. Wherever a person goes, the love and goodness of God follow him, calling him through all of creation, even through his own heart and conscience, asking: "Where will you go, dear child? Where will you escape from my presence? If you go up to heaven, I’m there. If you make your bed in hell, see, I’m there. If you take the wings of the morning and settle at the farthest parts of the sea, even there my hand will guide you, and my right hand will support you." Ps. 139:7, etc. So, come to me, and recognize my love and grace that meet you in every creature. If you have sinned, my grace overflows; if you have turned away from me, my love and mercy have not rejected you, but are constantly pursuing you, calling you, and, like a wandering sheep, have sought you out. And if you don’t believe the many testimonies of all creation, believe the testimony of my dear Son, how I have loved the world through him. John 3:16. "You won't find peace for your soul anywhere else; no matter where you look, you can only find rest in my love and grace." Oh, how blessed is the heart that understands that heaven and earth are filled with the love of God, and that there are as many witnesses of his love as there are creatures! But the greatest and highest witness of all is the Son of God.




10. V. We know also the love of
God, from the amiableness of his own
[pg 254]
being. From the visions of the prophets,
and the Revelation of St. John, we
can observe that God Almighty is so
lovely and beautiful, as infinitely to
transcend all the beauty and loveliness
of the world. He is the beauty
of all things beautiful, and the loveliness
of all things lovely, the life of all
the living. He is all. An ancient
father has said: “God is so lovely
and beautiful, that if a man were in a
fiery furnace, and saw the beauty and
glory of Him but for a moment, the
greatest torment would be changed
into the greatest joy;” as it happened
to St. Stephen, when he saw the glory
of God, and said: “Behold, I see the
heavens opened, and the Son of man
standing on the right hand of God.”
Acts 7:56. God is so lovely and
beautiful, that if a man saw him for a
thousand years together, it would
seem to him but one hour. For in
beholding the loveliness and glory of
God, all time is swallowed up; so that
the more any one sees God, the more
he desires to see him; the more he
loves God, the more he will love; and
the more he praises God, the more
will he praise him; according to the
words of Xystus, an ancient teacher:
“Devout souls can never be satiated
with the love and praise of God.”
Hence, although the holy angels have
seen God from the beginning of their
creation, they have not yet seen him
enough; and although they have
praised him from the beginning, they
have not yet praised him enough: for
“God is more to be praised, than all
praise can express; and more lovely,
than the love of all the creatures can
reach.” God is infinite in his beauty,
loveliness, and glory; therefore no creature
can love him enough. God is so
amiable, that the more one loves him,
the more one desires to love him. He
is so to be praised that the end of his
praises cannot be attained; so lovely
to be looked upon, that looking upon
him never makes us weary; so comfortable
to be heard, that he never can be
heard enough. Tauler says, “If one
might taste but a drop of the perfect
love of God, all the joys and pleasures
of this world would be changed to us
into the greatest bitterness.” The
saints have endured the greatest torments
for the sake of the love of God,
and have given up their lives; and if
they had a thousand bodies, they
would hazard them all, that they
might keep the love of God; as the
Psalmist says, “Thy loving kindness
is better than life; therefore my lips
shall praise thee.” Ps. 63:3. God is
so high, so noble, and so pure a Good,
that the more any one knows him, the
more he loves him. He is so tender
and perfect a sweetness, that the more
one tastes of him, the sweeter he becomes;
and the more one loves him,
the more his loveliness increases.
Blessed is the soul which is filled with
the love of God. He will be conscious
in his soul of such amiableness as cannot
be found in time among creatures.

  
10. V. We also know the love of God from the kindness of His nature. From the visions of the prophets and the Revelation of St. John, we see that God Almighty is so beautiful and lovely that He surpasses all the beauty and loveliness in the world. He is the beauty of everything beautiful and the loveliness of everything lovely, the life of all living things. He is all. An ancient teacher once said: "God is so lovely and beautiful that if someone were in a fiery furnace and caught a glimpse of His beauty and glory, even for just a moment, the worst pain would turn into the greatest joy;" as it happened to St. Stephen when he saw the glory of God and said: "Look, I see the sky opened up, and the Son of Man standing at the right hand of God." Acts 7:56. God is so lovely and beautiful that if someone gazed upon Him for a thousand years, it would feel like just one hour. In experiencing the loveliness and glory of God, time fades away; the more one sees God, the more one wants to see Him; the more one loves God, the more love they will feel; and the more one praises God, the more they will continue to praise Him, according to the words of Xystus, an ancient teacher: “Devout souls can never be fulfilled by God's love and praise.” Thus, even though the holy angels have seen God since their creation, they have not seen Him enough; and despite praising Him from the beginning, they have not praised Him enough: for "God is more worthy of praise than any words can convey, and more beautiful than the love of all beings can capture." God is infinite in His beauty, loveliness, and glory; therefore, no creature can love Him enough. God is so appealing that the more one loves Him, the more one desires to love Him. He deserves praise so much that we can never fully reach the end of praising Him; He is so lovely to look at that gazing upon Him never tires us; and His voice is so comforting that we can never hear it enough. Tauler said, “If someone could experience just a drop of God's perfect love, all the joys and pleasures of this world would become the greatest bitterness for us.” The saints have endured immense suffering for the sake of God's love and have given their lives; if they had a thousand bodies, they would risk them all to keep the love of God, as the Psalmist says, "Your kindness is better than life itself; that's why my lips will praise You." Ps. 63:3. God is so high, noble, and pure that the more someone knows Him, the more they love Him. He is such a tender and perfect sweetness that the more one tastes of Him, the sweeter He becomes; and the more one loves Him, the more His loveliness increases. Blessed is the soul filled with the love of God. They will feel in their soul a kindness that cannot be found among creatures in this world.




11. Behold now, ye children of men,
how deceived ye are by the love of the
world. What is it which any man can
obtain by the love of temporal things,
but sorrow, trouble, loss of time, unprofitable
words (of which an account
must be given), wranglings, fightings,
and a burdened conscience? Surely
all the children of men shall one day
sorely repent that they have so much
loved the world, and the things therein:
according to the warning given us
by St. John, saying, “Love not the
world, neither the things that are in
the world: if any man love the world,
the love of the Father is not in him.
For all that is in the world, the lust
[pg 255]
of the flesh, and the lust of the eyes,
and the pride of life, is not of the
Father, but is of the world. And the
world passeth away, and the lust thereof;
but he that doeth the will of God
abideth for ever.” 1 John 2:15, etc.
Therefore every man ought to mourn
all the days of his life that he ever
loved anything more than God only.
If God pours into thy heart his love,
so that thou lovest him above all
things, then he has given thee the
best thing he hath, even Himself.

  
11. Look now, you children of humanity,  
how misled you are by love for the world. What can anyone gain from loving temporary things, except for sorrow, trouble, wasted time, meaningless words (for which an account must be given), arguments, fights, and a troubled conscience? Surely, all people will one day deeply regret having loved the world and everything in it so much: as St. John warns us, saying, "Don't love the world or the things in it. If anyone loves the world, the love of the Father isn't in them. Everything in the world—the desires of the flesh, the desires of the eyes, and the pride of life—doesn't come from the Father but from the world. And the world is fading away, along with its desires; but whoever does the will of God lives forever." 1 John 2:15, etc.  
Therefore, everyone should mourn all the days of their life for ever loving anything more than God alone. If God fills your heart with His love, so that you love Him above all things, then He has given you the greatest gift He has, even Himself.









 Chapter XXVII.


 Demonstrating How the Lord Jesus Reveals Himself to the Loving Soul as The Greatest Love and The Ultimate Good.



To the one who loves me, I will reveal myself.Understood! Please provide the text you would like modernized.John14:21.



If thou duly considerest Christ crucified
thou wilt see nothing in him
but pure, perfect, and unutterable love,
and he will show thee his heart, and
say, “Behold, in this heart there is no
deceit and no lie (Isaiah 53:9), but
the highest faithfulness and truth are
there. Incline thy head unto me,
and rest upon my heart; open thy
mouth, and drink out of my wounds
the sweetest love, which out of the
heart of my Father springs up and
flows through me.”

If you truly consider Christ on the cross, you will see nothing in Him but pure, perfect, and indescribable love. He will show you His heart and say, “Look, there’s no deceit or lies in this heart (Isaiah 53:9), only the greatest faithfulness and truth. Bow your head to me and lean against my heart; open your mouth and drink from my wounds the sweetest love, which comes from the heart of my Father and flows through me.”



2. When thou shalt have tasted this
love, thou wilt forget and despise, for
its sake, all the world, and be desirous
of nothing else but of this love. Thou
wilt say to thy Lord, “O Lord, give
me nothing more than the sweetness
of thy love; nay, if thou wouldst
give me the whole world, I would
desire nothing else but thee and thy
love.”

2. When you experience this love, you will forget and disregard everything else in the world, wanting nothing but this love. You will say to your Lord, "Lord, just give me the sweetness of your love; honestly, if you offered me the entire world, I would want nothing but you and your love."



3. O happy is the soul which feels
this love! for in that soul Christ is
truly known, and manifested to be
nothing else but pure love, and to be
the love of the souls of men. These
words state a most happy experience;
for that Christ is the love of
our soul he clearly shows by his spiritual
coming and delightful refreshing
of the soul; and when the soul tastes
but a drop thereof it is filled with joys.
For infinite love is so great that our
hearts cannot comprehend it. This
the holy martyr Ignatius owned, who
always used to call the Lord Jesus,
his Love, and said: My Love is crucified.

3. Oh, how happy is the soul that experiences this love! In that soul, Christ is truly known and revealed as nothing but pure love, the love of every person's soul. These words express a deeply joyful experience; Christ clearly shows that He is the love of our soul through His spiritual presence and the delightful refreshment He brings. When the soul samples even just a drop of this love, it is filled with joy. For infinite love is so vast that our hearts can't fully grasp it. This was acknowledged by the holy martyr Ignatius, who always referred to the Lord Jesus as his Love and said, "My Love is crucified."



4. In this love of Christ all our
works ought to be done (1 Cor. 16:14);
and then they proceed from
Christ out of true faith, and are well-pleasing
to God, whether we eat, or
drink, or sleep, or perform the duties
of our calling. All that comes forth
of a believing love is made pleasant
to God and men; for it is done and
wrought in God. John 3:21.

4. In this love for Christ, everything we do should be done (1 Cor. 16:14); and then our actions come from Christ through genuine faith, and are pleasing to God, whether we eat, drink, sleep, or fulfill our responsibilities. Everything that comes from a loving faith is enjoyable to both God and people; because it is done in and through God. John 3:21.



5. Although this love of Christ is
the highest good in heaven and upon
earth (for all good things are contained
therein), yet is God so willing and
ready to bestow it upon us, that he
hath sent, even his dear Son, into this
misery, to make us partakers in him
of this inexpressible treasure, through
[pg 256]
faith. And he is much more ready to
give us this precious good than we are
to receive it.

5. Even though this love of Christ is the highest good in heaven and on earth (because all good things are found in it), God is so willing and eager to give it to us that He sent His beloved Son into this suffering, to share with us this incredible treasure, through [pg 256] faith. And He is much more prepared to give us this precious gift than we are to accept it.



6. This love, “shed abroad in our
hearts by the Holy Ghost” (Rom. 5:5),
when felt in us, affords us more
joy than all the world can give. And
if all creatures were present, a believing
and loving soul would part with
them, yea, not so much as look upon
them, because of the superabundant
sweetness of the love of God. And if
all creatures should begin to speak,
the voice of the love of God would be
stronger and more delightful than the
voice of all the creatures. For this
love binds and unites the mind unto
Christ, and replenishes it with all
good. This precious good is indeed
known, seen, and tasted in the spirit,
but no words can express it. All
words are much too weak to set forth
even the shadow thereof; and no man's
tongue can reach that precious and
lovely good of which the spirit of man
is sensible. Therefore also St. Paul
says, that he heard in paradise words
that were “unspeakable.” 2 Cor. 12:4.

6. This love, “poured into our hearts by the Holy Spirit” (Rom. 5:5), when truly felt, gives us more joy than anything else in the world. Even if all creatures were present, a believing and loving soul would gladly give them up, not even glancing at them, due to the overwhelming sweetness of God's love. If all creatures started to speak, the voice of God's love would be louder and more enjoyable than everything they could say. This love connects and unites the mind with Christ and fills it with all that is good. This precious goodness is indeed known, seen, and felt in the spirit, but it cannot be expressed in words. All words fall short of conveying even a glimpse of it; no man's tongue can capture the precious and beautiful good that the human spirit senses. That's why St. Paul mentions that he heard words in paradise that were "indescribable." 2 Cor. 12:4.



7. And when this precious good
withdraws from the soul, there is then
greater sorrow than if all the world
had been lost. Then the soul calls
and cries, “O thou delightful love, I
have scarcely tasted of thee; why dost
thou forsake me? My soul is as a
child that is weaned of his mother
Ps. 131:2. Oh, thy loving-kindness
is better than life! (Ps. 63:3); let me
taste thereof. My soul thirsteth for
thee (Ps. 42:2) only, and nothing else
can satisfy me, or make me joyful.”

7. And when this precious gift pulls away from the soul, the resulting sorrow is greater than if the whole world had been lost. Then the soul calls out and cries, “O beautiful love, I have hardly known you; why do you leave me? My soul is like a child who has been detached from his mother (Ps. 131:2). Oh, your kindness is more precious than life! (Ps. 63:3); let me feel it. My soul longs for you (Ps. 42:2) alone, and nothing else can fulfill me or bring me happiness.”



This holy love causes also, that without
it the whole life is imbittered to a
believing and loving soul, and is accounted
as death and misery. Yea,
for the sake of this love, man desires
to die, to put off the earthly tabernacle,
and to be at home, and present
with the Lord, according to the words
of St. Paul. 2 Cor. 5:8.

This sacred love also makes it so that without it, life feels bitter for a believing and loving soul, and is seen as death and suffering. Indeed, because of this love, a person longs to die, to shed their earthly body, and to be at home, present with the Lord, as stated by St. Paul. 2 Cor. 5:8.









 Chapter 28.


 Demonstrating How the Highest Good is Experienced and Felt in the Soul.



Oh, experience and discover that the Lord is good.Understood. Please provide the text you'd like me to modernize.Ps.34:8.



God is an eternal, perfect, infinite,
substantial, communicative Good,
full of love and joy; and therefore he
desires to be known in living faith, in
spirit, and in truth. This cannot however
be, except a man really taste and
feel in his heart the goodness, sweetness,
loving-kindness, and comfort of
God.

God is an eternal, perfect, infinite, substantial, and communicative Good, full of love and joy; and that's why He wants to be known through living faith, in spirit, and in truth. However, this can only happen if a person truly experiences and feels in their heart the goodness, sweetness, loving-kindness, and comfort of God.




2. If this were to be performed there
must needs be in man something conformable
to God, and capable of knowing
him, that so we might be made
partakers of the highest good. Now
this is the soul of man: into the soul
God was willing to pour forth his
goodness, yea, to dwell there, and to
manifest and make known himself
more and more.


2. If this were to happen, there must be something in humans that aligns with God and can understand Him, so that we could share in the highest good. This is the soul of a person: into the soul, God was willing to pour out His goodness, indeed, to dwell there and to reveal and make Himself known more and more.



3. But since man has lost this sovereign
good by sin, and the devil has
obtained a habitation in, and possession
[pg 257]
of, him; working in man all his
own works, as pride, covetousness, lust,
anger, envy; man, therefore, “through
the faith of the operation of God” (Col.
2:12), must be turned again from the
world unto God, from Satan unto
Jesus Christ (Acts 26:18), and Satan
with his works must be driven out
and be utterly dispossessed. As long
as Satan works in man, God works
not in him; His works are hindered,
so that the soul cannot taste that God
is good. Indeed, the reason why there
are so few that know God aright is,
that in the greatest number of men
the works of darkness and of Satan
have the ascendency. The most part
adhere to the world, to the creatures,
and to themselves.

3. But since humanity has lost this ultimate good due to sin, and the devil has taken up residence in and gained control over individuals, filling them with his own actions like pride, greed, lust, anger, and envy; therefore, people must turn away from the world and back to God, from Satan to Jesus Christ (Acts 26:18), and drive out Satan along with his influences completely. As long as Satan is active in a person, God cannot work within them; His actions are obstructed, preventing the soul from experiencing the goodness of God. The truth is, the reason so few truly know God is that, in most people, the works of darkness and Satan dominate. Most cling to the world, to things, and to themselves.




4. But they who will rightly know
and taste the Lord's goodness, must be
joined unto him, and be one spirit
with him. 1 Cor. 6:17. And the more
this is done the more does God manifest
himself in the believing, loving
soul; the more the heart is turned
from the world unto God, the more
God is united to the soul. All love to
the world and to the creature must be
turned out, if the love of God ever
enter in. “If any man love the world,
the love of the Father is not in him.”
1 John 2:15. Where God finds a soul
empty of the world, he fills it with
heaven, with himself, and with all his
goodness. The more the heart is emptied
of love to the world, the more
God fills it with his light and comfort.
“Therefore,” as an ancient father says,
“in an empty, still, and quiet soul, it
can be better felt than expressed what
God is.”


4. But those who truly want to know and experience the Lord's goodness must connect with Him and become one spirit with Him. 1 Cor. 6:17. The more this happens, the more God reveals Himself in the believing, loving soul; the more the heart turns away from the world and towards God, the closer God becomes to the soul. All love for the world and for others must be cast out if the love of God is to come in. “If someone loves the world, the love of the Father is not in them.” 1 John 2:15. Where God finds a soul that is empty of worldly things, He fills it with heaven, with Himself, and with all His goodness. The more the heart sheds love for the world, the more God fills it with His light and comfort. “So,” as an early church father said, "In a calm, quiet, and empty soul, it's often easier to feel than to express what God is."



5. If then a man would really know
that God is good, even the highest
Good, he must taste his goodness in
his heart. The Scripture testifies thereof
outwardly, but the heart must feel
it inwardly, and must taste the living
word. It must “taste the good word
of God and the powers of the world
to come.” Heb. 6:5. Thou canst
never better understand that God is
kind and loving, than when thou feelest
his comfort. None can better
teach thee that God is a Being full
of joy than God himself, when he rejoices
in thee. And so it is also with
all other things of God. If he do not
perform, and himself work all in thee,
thou wilt never come to a living knowledge
of him. “To know God without
God, is impossible,” says St. Augustine.
Therefore, that man will never be able
to know rightly what God is, unto
whom God does not make known and
manifest himself. But when a heart
feels the living word of God, then it
knows and understands that God is
all, all-good, and the true, perfect, eternal
Good, and better than all for which
any heart can wish or desire.

5. If a person really wants to know that God is good, the ultimate Good, they must experience His goodness in their heart. Scripture speaks about it outwardly, but the heart needs to feel it inwardly and truly absorb the living word. It must “experience the goodness of God's word and the powers of the future world.” Heb. 6:5. You can never understand better that God is kind and loving than when you feel His comfort. No one can teach you that God is a joyful Being better than God Himself when He rejoices in you. The same applies to all aspects of God. If He doesn’t act and work within you, you will never come to truly know Him. "Knowing God without God is impossible." says St. Augustine. Therefore, a person will never be able to correctly understand who God is if God does not reveal and show Himself to them. But when the heart feels the living word of God, it knows and understands that God is everything, all-good, and the true, perfect, eternal Good, better than anything that any heart can wish or desire.



6. When this is known and tasted
in the soul, according to the words of
Psalm 63:3, “Lord, thy loving-kindness
is better than life;” then the soul
begins to scorn the world with its
joys and pleasures. She has in God
satisfaction, even full satisfaction, and,
in short, all. For the world, with all
that is in it, is made up only of individual
things, which are imperfect and
inconstant; but God is the true, perfect,
universal, and eternal unchangeable
Good.

6. When this is understood and experienced in the soul, as stated in Psalm 63:3, "Lord, your love and kindness are better than life itself;" then the soul begins to disregard the world's joys and pleasures. She finds satisfaction in God, complete satisfaction, and, in short, everything. The world, with all that it contains, consists only of individual things, which are imperfect and fleeting; but God is the true, perfect, universal, and eternal unchanging Good.




7. For this reason David says,
“Whom have I in heaven but thee,
O Lord? and there is none upon earth
that I desire beside thee.” Ps. 73:25.
This is the language of a soul which
has tasted the perfect good, from which
all love to the world and creatures is
removed, and which has no pleasure
nor delight in the world and in earthly
things, but in God alone, the highest
[pg 258]
Good. And this is the true, sensible,
and experimental knowledge of God,
nay, the true love of God above all
things, which is felt and tasted in the
heart; for when God is rightly known,
he is loved, praised, and honored above
all things.


7. For this reason David says,
“Who else is in heaven besides you, O Lord? And there’s nothing on earth that I want more than you.” Ps. 73:25.
This expresses the feelings of a soul that 
has experienced perfect goodness, where 
all love for the world and its creatures 
is set aside, and finds no joy or satisfaction 
in worldly matters, but solely in God, the 
highest[pg 258]
Good. This represents the true, real, 
and experiential knowledge of God, indeed, 
the genuine love for God above all else, 
which is felt and experienced in the heart; 
for when God is truly known, He is loved, 
praised, and honored above everything.



8. Now, if we have the eternal, perfect
good, wherein there is all good,
and which alone is all, why should
we love that which is imperfect? For
where the true, perfect good is known,
there it is also beloved above all imperfect
things, that is, above all creatures
whatsoever.

8. Now, if we have the eternal, perfect good, which contains all good and is the only all, why should we love what is imperfect? Because where the true, perfect good is recognized, it is also loved above all imperfect things, meaning above all creatures in existence.



9. Thus the living knowledge of God
expels the love of the world; and thus
man begins to despise the world, with
all the vanities thereof, saying, with
King Solomon, “Vanity of vanities,
all is vanity;” nay, all under the sun
“is vexation of spirit.” Eccles. 1:2,
14. Thus love to the world is abolished
in the heart, and there remains
only love to God, and to the eternal
good which abideth for ever.

9. So the true understanding of God drives out the love of the world; and so a person starts to disregard the world and all its meaningless things, saying, like King Solomon, "Everything is meaningless; it's all just meaningless." in fact, everything under the sun “is frustration of spirit.” Eccles. 1:2, 14. Thus, love for the world is removed from the heart, leaving only love for God and the eternal good that lasts forever.









 Chapter 29.


 Demonstrating How the Loving Soul Sees God in His Gifts as the Most Generous Abundance.



This is how God's love was shown to us: He sent His only Son into the world so that we could have life through Him. This is love, not that we loved God, but that He loved us and sent His Son as the sacrifice for our sins.—1John4:9, 10.



All that God does with reference
to man, be it benefits or punishments,
he does to this end, that man,
who is turned away from him, may be
turned to him again.

All that God does regarding man, whether it's blessings or punishments, is aimed at bringing man, who has turned away from him, back to him again.



2. But man is foolish and brutish,
like the beasts (Ps. 32:9), and does
not understand the reason for which
God bestows upon him so great benefits,
namely, that thereby he might be
invited and encouraged to love God:
nor does he, on the other hand, consider
why God punishes him, namely,
that he may turn himself unto God.

2. But people are foolish and brutal, like animals (Ps. 32:9), and do not understand the purpose for which God grants them such great benefits, which is to invite and encourage them to love God. On the other hand, they also don't consider why God punishes them, which is so they may turn back to Him.



3. Let us consider, first, bodily and
temporal benefits, and then those that
are spiritual and eternal.

3. Let’s first think about physical and temporary benefits, and then those that are spiritual and everlasting.



4. I. God has created nothing, either
visible or invisible, which may not be
serviceable to man. The invisible creatures
which minister to us, are the
holy angels (Heb. 1:14), whose wisdom,
strength, diligence, and watchfulness
over us, are declared and praised
in many places of Scripture; so that
even many angels wait upon one man:
witness the history of the patriarch
Jacob and the prophet Elisha. Gen.
32:1, 2; 2 Kings 6:17. Because many
evil spirits lie in wait for one man,
seeking to destroy him; therefore also
many holy watchers are ordered by
God for his defence. That there is joy
also in the presence of the angels, over
our repentance and prayers, the Lord
teaches us. Luke 15:10. This benefit,
because it is bestowed upon us after
an invisible manner, many people little
consider; but a wise man, who considers
not only the visible world, but the
[pg 259]
invisible also, understands well, that
in the invisible world, wherein God
dwelleth, there is much greater glory,
and there are much greater numbers
or hosts, and greater principalities
and dominions (Col. 1:16) than in
this visible world. And as God makes
his own ministers and princes defend
and watch over us, it is plain that
this is an exceedingly great benefit;
even as that is to be accounted an
honor and favor, when a prince appoints
his own ministers to conduct
and defend one that is to travel
through a wilderness or through a
hostile country.

4. I. God has created nothing, visible or invisible, that isn't meant to serve humanity. The invisible beings that assist us are the holy angels (Heb. 1:14), whose wisdom, strength, diligence, and vigilance over us are highlighted and celebrated in many parts of Scripture; many angels attend to a single person, as seen in the stories of the patriarch Jacob and the prophet Elisha. Gen. 32:1, 2; 2 Kings 6:17. Just as many evil spirits lurk around one person seeking to harm him, many holy protectors are assigned by God to safeguard him. The Lord teaches us that there is joy among the angels when we repent and pray. Luke 15:10. This benefit, granted to us in an invisible way, is often overlooked by many; however, a wise person, who considers both the visible and invisible worlds, understands that in the invisible realm where God resides, there is much greater glory, larger crowds, and stronger powers and authorities (Col. 1:16) than in the visible world. Since God appoints his own ministers and angels to guard and watch over us, it's clear that this is an incredibly significant benefit; it's akin to the honor and privilege of having a prince assign his own ministers to guide and protect someone traveling through a wilderness or hostile territory.




5. Look upon the firmament, and
consider how God has appointed it for
thy service. Behold the wondrous
course of the sun and moon. Why do
they run so incessantly, day and night,
and rest not so much as for one moment?
Gen. 1:16; Ps. 19:6. Are they
not diligent and industrious servants
of man? For God hath no need of
their service; he wants not their operations
nor their light; it is for man
that they were created. The sun
serves thee as an unwearied servant,
which every morning rises early, and
carries before thee the beautiful light,
and puts thee in remembrance of the
eternal light, which is Christ, and his
divine word; this shall be the light
of thy soul, that thou mayest walk as
a child of the light. The moon and
the night cover thee with a shadow,
bringing rest unto thee, and teaching
thee to abide and to dwell under the
shadow of the Most High. Ps. 91:1.
The moon, like an unwearied handmaid,
conducts water to fertilize the
earth. Nay, there is not a star which
does not shine, and has not received
some blessing for the benefit of man.

  
5. Look at the sky and consider how God has set it up for your benefit. Check out the amazing paths of the sun and moon. Why do they move so continuously, day and night, without resting for even a moment? Gen. 1:16; Ps. 19:6. Are they not diligent and hardworking servants for humanity? God doesn’t need their service; He doesn't require their work or their light; they were created for mankind. The sun serves you like a tireless servant, rising early every morning, bringing you beautiful light, and reminding you of the eternal light, which is Christ, and His divine word; this should be the light of your soul, so you can walk as a child of the light. The moon and night give you shade, providing rest and teaching you to stay and dwell under the shadow of the Most High. Ps. 91:1. The moon, like a tireless maid, brings water to nourish the earth. In fact, every star shines, and each has received a blessing for the benefit of humanity.



6. Behold the air and the winds,
how clear they make the firmament,
dispelling the clouds; or they gather
them together and cause them to
pour forth afterwards upon the earth.
It is very wonderful that God “bindeth
up the waters in his thick clouds,
and the cloud is not rent under them.”
Job 26:8. The air bears and sustains
the clouds, those moist vapors
which are afterwards resolved into
small drops of water. Job 36:27.
Thunder, lightnings, and hail (Job 37:3),
must lead us to acknowledge the
power of God, to pray to him, and to
thank him when he has preserved us
in a terrible tempest. Ps. 18:8, 13, 14.

6. Look at the air and the winds, how clearly they make the sky, clearing away the clouds; or they gather them together and make them rain down on the earth. It’s truly amazing that God "holds the waters in his thick clouds, and the clouds don't break apart under them." Job 26:8. The air carries and supports the clouds, those moist vapors that later turn into small drops of water. Job 36:27. Thunder, lightning, and hail (Job 37:3) should remind us of God’s power, prompting us to pray to him and to thank him when he keeps us safe during a terrible storm. Ps. 18:8, 13, 14.



7. Behold the various winds which
govern navigation; so that where a
wind blows, there the ship is driven,
and sails on her way as a bird flies
through the air. Thus all places of
the world can be found out, and all
the secrets thereof discovered, that
nothing may be kept hid of what God
hath created for the benefit of man.

7. Look at the different winds that control navigation; wherever the wind blows, that's where the ship is carried, sailing through the air like a bird. In this way, all parts of the world can be explored, and all their secrets uncovered, so that nothing remains hidden of what God has created for the benefit of humanity.



8. Behold the various kinds of fish
in the sea. Gen. 1:20, 21; Ps. 104:25.
They have their appointed times
and seasons, in which they, as it were,
rise out of the depths and present
themselves, crowded together as the
corn in the field, as if they would say,
Now we are in season, now is the time
of harvest for the sea; gather therefore,
O ye men! And so it is with
the birds also; when their time is
come, they fly together in great multitudes,
and show themselves to mankind.

8. Look at the different types of fish in the sea. Gen. 1:20, 21; Ps. 104:25. They have their specific times and seasons when they seem to rise from the depths and present themselves, gathered together like corn in a field, as if they’re saying, "Now we’re in season, now is the time to harvest from the sea; so gather, O people!" The same goes for the birds; when their time comes, they fly together in large numbers and make themselves visible to humans.



9. Behold the earth, that great storehouse
of food and treasury of God. It
furnishes forth meat and drink, medicine
and clothing, houses and abodes,
and all the various metals. Each
month produces its flowers, which
present themselves to our notice, as if
they would say, Here we are; we
bring our gifts, and present them to
[pg 260]
you, as good as we received them
from our Creator. Nay, even the
forest, which is the habitation of roving
beasts, God hath put under man,
and made him to have dominion over
them. And were we to attempt to
enumerate all the temporal benefits
of God, we should find it impossible
to number only them that are in one
particular country. There is no fruit,
but it is a benefit of God; and let man
enumerate them, one by one, if he be
able. Should not we learn from this
to know our good and bountiful God?
Ps. 65:10, 11. If a great potentate
were to subject to thee his whole kingdom,
and all his dominions, nobles,
and powerful men, nay, all his subjects,
and were to command them to
guard, defend, preserve, clothe, cure,
and feed thee, and to take care that
thou want nothing at all, wouldest
thou not love him and account him
a loving, bountiful lord? How then
oughtest thou to love the Lord thy
God, who has reserved nothing for
himself, but appointed for thy service
all that is in heaven, or comes from
heaven, and all that is upon earth.
He needs no creatures for himself,
and has excepted nothing from thy
service, neither in all the hosts of holy
angels, nor in any of his creatures
under the stars. If we but desire it,
they are ready to serve us; nay, hell
itself must serve us by bringing upon
us fear and terror, that we may not
sin; and by punishing and tormenting
our enemies and all the wicked, more
than man can desire.

9. Look at the earth, that incredible source of food and treasure from God. It provides us with meat and drink, medicine and clothing, homes and shelters, and all sorts of metals. Every month brings its flowers, showcasing themselves as if to say, "Here we are; we bring our gifts and present them to you, just as we received them from our Creator." Even the forest, which is home to wandering animals, God has put under man’s care, granting him dominion over them. If we tried to list all the blessings from God, we would find it impossible to count even those in just one specific country. Every fruit is a gift from God, and let any person try to count them, one by one, if they can. Shouldn’t we recognize our generous and good God through this? Ps. 65:10, 11. If a powerful ruler were to hand over his entire kingdom, along with all his lands, nobles, and influential people, and command them to guard, defend, provide for, clothe, heal, and feed you, ensuring that you lack nothing, wouldn’t you love him and see him as a kind and generous lord? How much more should you love the Lord your God, who has kept nothing for Himself but has dedicated everything in heaven and on earth for your service? He doesn’t need anything from His creations and has excluded nothing from your service, neither the hosts of holy angels nor any of His creatures among the stars. If we desire it, they are ready to serve us; in fact, even hell must serve us by bringing fear and terror upon us, so that we do not sin, and by punishing and tormenting our enemies and all the wicked, more than we could ever wish for.




10. II. Let us, upon this ladder of
the creatures, ascend unto God our
Creator, and consider his spiritual
benefits. Has not the Holy Trinity,
each Person in particular, bestowed
upon man great grace and beneficence?
The Father has given us his
own Son, and “how shall he not with
him also freely give us all things?”
Rom. 8:32. Has not God the Son
given us himself, and all he is, and all
he has? “God commendeth his love
toward us, in that while we were yet
sinners, Christ died for us.” Rom. 5:8.
Is not the Holy Ghost within us,
illuminating, purifying, teaching, comforting,
and adorning our souls with
his gifts? He “beareth witness with
our spirit that we are the children of
God.” Rom. 8:16.

  
10. II. Let’s climb this ladder of creation and reach out to God our Creator, reflecting on his spiritual gifts. Hasn’t the Holy Trinity, each Person specifically, granted us immense grace and kindness? The Father has given us his own Son, and "How will he not also freely give us everything with him?" Rom. 8:32. Hasn’t God the Son offered us himself, all that he is, and everything he has? "God shows His love for us in that while we were still sinners, Christ died for us." Rom. 5:8. Isn’t the Holy Spirit within us, illuminating, purifying, teaching, comforting, and adorning our souls with his gifts? He "testifies with our spirit that we are the children of God." Rom. 8:16.



11. In a word, God's mercy pours
forth itself entirely upon us, and omits
nothing whereby men could be moved
to love God. The benefits God bestows
upon us, are so many messengers
which he sends for inviting us to
come and to enjoy his love. If thou
shouldest ask the Scriptures, the angels,
all the prophets and all the saints
of God, nay, all creatures besides,
“From whence come you?” they
would answer, “We are the messengers
of the mercy of God; we carry
fire and flames, that the heart of man,
which is cold and incrusted, as it were,
with ice, might be warmed again by
the love of God.” Yet all these numbers
of flaming messengers of God are
not able to warm the dead, cold, and
frozen heart. This, therefore, is the
greatest wonder the devil can effect,
that he makes a human heart so cold,
that warmth cannot be raised therein,
by so many flames of the love of God.

11. In short, God's mercy completely surrounds us and holds nothing back that could inspire people to love Him. The blessings God gives us are countless messengers sent to invite us to come and enjoy His love. If you were to ask the Scriptures, the angels, all the prophets, and all the saints of God, or even all creatures, “Where are you from?” they would respond, "We are the messengers of God's mercy; we bring fire and flames to warm the cold human heart, which is somewhat covered in ice, with God's love again." Yet even with all these fiery messengers, they cannot warm a heart that is dead, cold, and frozen. This is, therefore, the greatest miracle the devil can achieve: making a human heart so cold that it cannot be warmed by so many flames of God's love.



12. Therefore, hearken, thou human
heart, and consider where thy Creator
has placed thee: namely, in the middle
of so many fiery benefits, where the
glorious angels surround thee with
their flaming love, and where there
are so many creatures and messengers
of God, all proclaiming his love unto
thee. Wherein now has God Almighty
transgressed against thee? Whereby
[pg 261]
has he deserved, that thou shouldst
not, or canst not, love and praise him?
If what he has done for thee be too
little, behold, he offers to do still more.
He will create for thee a new heaven
and a new earth, and will build a new,
glorious, heavenly city, which his
glory will lighten; nay, he will illuminate
thee with his own light and
glory. Rev. 21:10, etc. Could a young
woman be so cold, as not to love a
fair and youthful bridegroom, whose
beauty and goodness were praised day
and night, nay, who had delivered her
from death, and adorned her with the
fairest ornaments? Therefore know,
thou human soul, how cold the devil
has made thee, since thou canst not
be at all warmed by the love of
God.

12. So, pay attention, human heart, and think about where your Creator has placed you: right in the middle of so many fiery gifts, surrounded by glorious angels with their passionate love, and where there are so many creatures and messengers of God, all declaring his love to you. How has God Almighty wronged you? Why should you not, or cannot, love and praise him? If what he has done for you seems too little, look, he offers to do even more. He will create a new heaven and a new earth for you, and will build a new, glorious heavenly city, lit by his glory; indeed, he will shine his own light and glory upon you. Rev. 21:10, etc. Could a young woman be so indifferent as not to love a handsome young bridegroom, whose beauty and goodness are praised day and night, who has saved her from death and adorned her with the most beautiful treasures? Therefore, understand, human soul, how cold the devil has made you, since you cannot be warmed at all by the love of God.




13. And since God has implanted
love in all human hearts, tell me, if
thy love could be bought of thee, to
whom wouldest thou sell it rather
than to the Lord thy God? But
thinkest thou, that God has not bought
of thee thy love dear enough, and has
not paid for it a price sufficient? Hath
He not given thee his dear Son for it,
and Heaven and Earth besides? All
that thou expectest to gain for thy
love from the world, is as nothing, in
comparison with what God has given
thee, and what He further has prepared
for them that love him. 1 Cor.
2:9; Isa. 64:4. The world, perhaps,
gives thee a handful of honor and
riches, accompanied with many troubles,
and yet thou lovest it! Why
dost thou not rather love God, the
everlasting Good? But if thy love is
not to be bought or sold, but rather
will bestow itself freely upon that
which thou likest best, what can love
find that is to be esteemed more than
the supreme, eternal, and most glorious
Good? Everything we love, is
our beauty and ornament: and if thou
lovest God, thou shalt make him
thereby thy beauty and thy ornament.
And since that is lovely which is
beautiful, nothing can ever make thee
more lovely and comely, than the love
of God in thy soul.

  
13. Since God has put love in all of our hearts, let me ask you, if you could sell your love, who would you choose to sell it to instead of the Lord your God? Do you think God hasn’t paid enough for your love, or that His price isn’t sufficient? Hasn’t He given you His beloved Son for it, along with Heaven and Earth? Everything you hope to gain from the world for your love is nothing compared to what God has given you and what He has prepared for those who love Him. 1 Cor. 2:9; Isa. 64:4. The world might offer you a handful of honor and riches, but it comes with many troubles, and still, you love it! Why not love God, the everlasting Good? But if your love can’t be bought or sold, and instead flows freely to what you cherish most, what could be more worthy of your love than the supreme, eternal, and most glorious Good? Everything we love becomes our beauty and adornment: if you love God, you make Him your beauty and ornament. And since what is lovely is beautiful, nothing could ever make you more beautiful and charming than having the love of God in your soul.



14. And lastly, it is but just and
reasonable, that we should love him
“who first loved us.” 1 John 4:19.
Take account of all the benefits of
God, and sum them up; so shalt thou
find that all creatures are full of the
love of God. This love follows and
surrounds thee everywhere, so that
thou canst not be rid of it, nor hide
thyself from it. It is too powerful
and overcometh thee; thou must enjoy
it whether thou wilt or not, unless
thou wouldest live no more.

14. Finally, it’s only fair and reasonable that we should love him  
“who loved us first.” 1 John 4:19.  
Consider all the blessings from God and add them up; you’ll see that all living things are filled with the love of God. This love follows and surrounds you everywhere, so you can’t escape it or hide from it. It’s too strong and will overwhelm you; you have to embrace it whether you like it or not, unless you choose to stop living.



15. Now we know that brutes love
those by whom they are loved;
wouldest thou be worse than a brute,
hating thy Benefactor, in whose love
thou livest and movest, standest and
walkest, sleepest and wakest? But
as a thing that is to be kindled, must
be held to the fire till it take the
flame: so also art thou to expose thy
heart to the fire of the love of God,
till it be kindled and inflamed therein,
which is effected by continual contemplations
of the benefits of God. As
formerly the priests were commanded
to kindle the sacrifices by the holy
fire (Lev. 6:12), so must the eternal
High Priest Jesus Christ, kindle the
sacrifice of thine heart, by the fire of
his Holy Spirit. And this holy fire of
his love was burning toward us from
eternity; for He loved us before the
foundation of the world. Since that,
it has gloriously shown forth itself in
the Lord's incarnation and birth; and
chiefly in his sufferings and death,
whereby He has bestowed upon us
the highest love; and this fire of his
[pg 262]
flaming love to us will not be extinguished
to all eternity. Near this fire
continue thou with thy cold heart,
that thou mayest he kindled with, and
united to, the love of Christ.

15. Now we understand that animals love those who love them; would you be worse than a beast, hating your Benefactor, in whose love you live, move, stand, walk, sleep, and wake? But just as something that needs to catch fire must be held to the flame until it ignites, so you should expose your heart to the fire of God's love until it is ignited and inflamed within you, which happens through constant reflection on God's blessings. Just as priests were instructed to ignite the sacrifices with holy fire (Lev. 6:12), the eternal High Priest Jesus Christ must ignite the sacrifice of your heart with the fire of his Holy Spirit. This holy fire of his love has been burning for us since eternity; He loved us before the world was created. Since then, it has beautifully manifested in the Lord's incarnation and birth; and especially in his sufferings and death, through which He has given us the greatest love; and this fire of his flaming love for us will never be extinguished for all eternity. Stay close to this fire with your cold heart, so that you may be kindled and united with the love of Christ.









 Chapter XXX.


 Demonstrating How God Reveals Himself to the Loving Soul as the Ultimate Beauty.



O Lord my God, you are very great; you are dressed in honor and majesty, wrapping yourself in light like a garment.Understood! Please provide the text you'd like me to modernize.Ps.104:1, 2.



As nothing is more lovely to a
loving soul than Christ, and no
good higher or more precious than
God himself; so there is also nothing
more beautiful in the sight of such a
one than God. That soul looks upon
God as the highest beauty, with which
nothing in heaven and earth is to be
compared; so that all the holy angels
cannot sufficiently praise to all eternity
this beauty of God. If all the
holy angels in their lustre, and all the
elect in their glory, were put together,
it would nevertheless appear, that all
their beauty and splendor proceed
from God, who is the eternal glory and
beauty; and that they are derived
from the everlasting, infinite light and
brightness. For as God is all good,
and the highest good, so He is also all
beauty, ornament, and glory.

As nothing is more lovely to a loving soul than Christ, and no good is higher or more precious than God himself; so there is also nothing more gorgeous in the eyes of such a person than God. That soul sees God as the ultimate beauty, unmatched by anything in heaven or on earth; so that all the holy angels cannot adequately praise this beauty of God for all eternity. If all the holy angels in their brightness, and all the elect in their glory, were combined, it would still be clear that all their beauty and splendor come from God, who is the eternal glory and beauty; and that they are derived from the everlasting, infinite light and radiance. For just as God is all good and the highest good, so He is also all beauty, ornament, and glory.



2. And when a man beholds in spirit
the glory of God, he forgets all the
creatures, nay, the beauty of all the
angels also; and mourns over nothing
so much, as that he has offended this
great Good with his wickedness, and
this infinite eternal beauty and brightness
with his impurity.

2. And when a person sees in spirit the glory of God, they forget all creatures, even the beauty of all the angels too; and they grieve more than anything else that they have offended this great Good with their wrongdoing, and this infinite eternal beauty and brightness with their uncleanliness.



3. But because the Son of God, the
brightness of his glory (Heb. 1:3),
is become man, He hath made men
partakers of his divine nature, and of
his comeliness (2 Pet. 1:4), so that
all who are in Christ by faith, are
comely and glorious before God. Ps.
16:3. He remembers our defects and
filthiness no more; for although his
eyes see, yet the brightness of his
glory, and the love of Christ cover
them. Eph. 5:27.

3. But because the Son of God, the brilliance of His glory (Heb. 1:3), has become human, He has allowed people to share in His divine nature and beauty (2 Pet. 1:4), so that everyone who is in Christ through faith is considered beautiful and glorious before God. Ps. 16:3. He no longer remembers our shortcomings and imperfections; although He sees everything, the radiance of His glory and the love of Christ cover them. Eph. 5:27.




4. The wise heathen Plato, considering
the beauty of the creatures, of
the luminaries, of the firmament, of
the flowers in the fields, of the metals
and animals, has by his reason drawn
the conclusion, that God must of necessity
be an eternal Being, beautiful
above all things, because the beauty
of all the creatures must be comprehended
or concentrated in Him. But
we say from the word of God, and the
holy Evangelist St. John: “It doth
not yet appear what we shall be: but
we know, that when He shall appear,
we shall be like him, for we shall see
him as he is” (1 John 3:2); that we
then, being perfectly renewed after
the likeness of God, shall really be an
image, like unto God, through which
his beauty, brightness, and glory will
shine; but out of Jesus Christ our
Lord, in the highest brightness and
beauty of all. For in him is all fulness;
[pg 263]
and so it has pleased the Father
that “in him should all fulness dwell”
(Col. 1:19); and that “in him should
be gathered together in one all things,
both which are in heaven, and which
are on earth” (Eph. 1:10); which no
finite creature can comprehend.

  
4. The wise philosopher Plato, reflecting on the beauty of creatures, the stars, the sky, the flowers in the fields, the metals, and the animals, concluded through reason that God must be an eternal Being, more beautiful than anything else, because all the beauty of creation must be found or concentrated in Him. But we assert based on the word of God and the holy Evangelist St. John: "We don't know what we will be yet, but we know that when He appears, we will be like Him, because we will see Him as He is." (1 John 3:2); that we, being fully renewed in the likeness of God, will truly be an image resembling God, through which His beauty, brightness, and glory will shine; but through Jesus Christ our Lord, who embodies the greatest brightness and beauty of all. For in Him is all fullness; [pg 263]  
and it has pleased the Father that "all fullness should reside in him" (Col. 1:19); and that “in him, all things should be brought together as one, both those in heaven and those on earth” (Eph. 1:10); which no finite creature can grasp.



5. Therefore angels and men shall
admire the brightness and beauty of
Christ, especially the chosen children
of God, “whose vile bodies shall be
fashioned like unto his glorious body.”
Phil. 3:21. And this is what Daniel
says, “They that be wise shall shine
as the brightness of the firmament;
and they that turn many to righteousness,
as the stars for ever and ever.”
Dan. 12:3. And as the 104th Psalm,
ver. 2, says of God, “Thou coverest
thyself with light,” so our covering or
garment will also be nothing else but
light and brightness.

5. So, angels and humans will be in awe of Christ's brilliance and beauty, especially the chosen children of God, “whose humble bodies will be changed to be like his glorious body.” Phil. 3:21. And as Daniel says, "Wise people will shine like the brightness of the sky, and those who guide many to do what is right will shine like the stars forever." Dan. 12:3. Just as the 104th Psalm, ver. 2, describes God, "You wrap yourself in light," our covering or garment will also be nothing but light and brightness.









 Chapter 31.


 Demonstrating How God Reveals Himself To The Devoted Soul As The Infinite Omnipotence.



O Lord God of hosts, who is a strong Lord like You? Or who matches Your faithfulness?Understood. Please provide the text you would like me to modernize.Ps.89:8.



The love of God wills, that a loving
soul should do good to all men, and
be profitable both to foes and friends;
not for the sake of its own profit and
honor, but only for the sake of the
love of God, which, as it were, moves
his omnipotence to draw nigh unto
us; which also, from its infinite treasure,
gives us all we have, to the end
that we should give again from love
what the love of God has given us out
of the treasury of his omnipotence.

The love of God desires that a loving person helps everyone and benefits both enemies and friends; not for personal gain or recognition, but solely for the love of God, which, in a sense, inspires His power to come close to us. This love, from its endless source, provides us with everything we have, so that we can, out of love, give back what the love of God has given us from the depths of His power.



2. Therefore, O man, be careful that
thou appropriate nothing to thyself,
but restore all to the omnipotence of
God, who himself is all that thou hast
and art. No creature can either give to,
or take away from, thee; it is only the
omnipotence of God which can do it.
Nor can any creature comfort thee;
the love of God alone can do it.

2. So, be careful, man, that you don't take anything for yourself, but instead give everything back to the all-powerful God, who is everything you have and are. No creature can give to or take away from you; only the power of God can do that. No creature can comfort you; only the love of God can provide that comfort.



3. In this love, the loving soul sees
the fulness of God's incomprehensible
omnipotence, which comprehends in
itself heaven and earth, the sea and
the dry land, but cannot be comprehended
by any thing. For the whole
world is to the omnipotence of God
“as a drop of a bucket, and as the
small dust of the balance.” Isa. 40:15.

3. In this love, the loving soul sees the fullness of God's unimaginable power, which includes heaven and earth, the sea and the dry land, but cannot be fully understood by anything. For the entire world is to God's power "like a drop in the ocean and like the tiny specks on the scales." Isa. 40:15.



4. And out of this fulness of God's
omnipotence, all the powers of angels,
men, and all other creatures, proceed.
It sustains the firmament of Heaven.
The motions of the sea and the powers
of the earth proceed from it; so
that heaven and earth are full of God,
full of the divine power and operation,
full of the Spirit of the Lord. The
power of God, which is the might of
his love, comprehends, incloses, and
replenishes all things, but is comprehended
by none. Ps. 139:2, etc.

4. From this abundance of God's all-powerfulness, all the abilities of angels, humans, and every other creature come forth. It supports the sky above. The movements of the ocean and the forces of the earth originate from it, so that both heaven and earth are filled with God, filled with divine power and action, filled with the Spirit of the Lord. The power of God, which is the strength of his love, embraces, contains, and fills everything, yet is understood by no one. Ps. 139:2, etc.



5. As high as God is over all things,
so deeply also is he in all things, and
all things are in him, according to St.
Paul, who says, “Of him, and through
him, and to him, are all things” (Rom.
11:36); and again, “Who is above
[pg 264]
all, and through all, and in you all.”
Eph. 4:6.

5. Just as God is above everything, He is also present in everything, and everything exists within Him, as St. Paul states, "Everything comes from Him, exists through Him, and is meant for Him." (Rom. 11:36); and again, “Who is above all, through all, and in all.” Eph. 4:6.



6. Since God is so great and over
all things, nothing surely can be equal
to him; and he that will be so, makes
himself a god, commits the greatest
sin, and falls into the pit of perdition.
And since God is all, all that is without
him must be as nothing. Therefore
from God's omnipotence, man
learns to know his own nothingness,
and to fear God, who delights in them
only that “humble themselves under
his mighty hand.” 1 Peter 5:6.

6. Since God is so great and above everything, nothing can really compare to Him; anyone who thinks they can be equal to Him makes themselves a god, commits the biggest sin, and falls into destruction. And because God is everything, anything outside of Him is basically nothing. Therefore, from God's limitless power, people come to realize their own insignificance and to respect God, who is pleased only with those who "lower themselves under his powerful hand." 1 Peter 5:6.



7. Now as great and high as God is
in his omnipotence, even so low is he
made by his love. Behold our Lord
Jesus Christ, the living Son, the powerful
arm of God, by whom were all
things created, and by whom all
things consist (1 Col. 1:16, 17); how
deeply has he descended by his love,
and how lowly and humble has he
made himself among all creatures!

7. Just as God is immense and powerful in His omnipotence, He lowers Himself through His love. Look at our Lord Jesus Christ, the living Son, the mighty arm of God, through whom everything was created, and through whom everything exists (1 Col. 1:16, 17); how deeply He has come down out of love, and how lowly and humble He has made Himself among all creatures!



8. Therefore, even as we cannot
fathom, much less express in words,
the omnipotence of God; so neither
can we fathom with our thoughts
the humility and lowliness of Christ.
Nevertheless, as deep as is his descent,
so high is also his ascent far
above all heavens. Eph. 4:10. Unto
him be honor and praise to all eternity.
Amen.

8. Therefore, just as we can't fully understand, let alone express in words, God's all-powerfulness; we also can't grasp with our minds the humility and lowliness of Christ. However, as deep as his descent is, so high is his ascent, far above all heavens. Eph. 4:10. To him be honor and praise forever. Amen.





O God! O Jesus! O blessed Spirit!
Thou unchangeable mind! Thou inextinguishable
light! Thou Peace
which cannot be disturbed! Thou indivisible
unity! Thou infallible truth!
Thou ineffable bounty! Thou immeasurable
might! Thou infinite wisdom!
Thou incomprehensible Goodness!
Thou omnipresent eternity!
Thou Life of all the living! Do Thou
enlighten me, do Thou sanctify me, do
Thou quicken me!

O God! O Jesus! O blessed Spirit!  
You unchanging mind! You unextinguishable light! You peace that can't be disturbed! You indivisible unity! You infallible truth! You inexpressible generosity! You immeasurable power! You infinite wisdom! You incomprehensible goodness! You ever-present eternity! You life of all the living! Please enlighten me, sanctify me, and revive me!









 Chapter 32.


 Demonstrating How the Loving Soul Understands God as the Ultimate Righteousness and Holiness.



Your righteousness is like the towering mountains; your judgments are as profound as the deep sea.Understood. Please provide the text you'd like me to modernize.Ps.36:6.



All who love God acknowledge
him to be the highest and most
holy righteousness, which pervades
all, and is over all. This in God is
his most holy will; in angels holy obedience;
in man, the testimony of his
conscience; in all creatures, it is the
order of nature, whereby God has ordered
all things in number, weight,
and measure. All that is done against
this order, is contrary to God and
nature.

Everyone who loves God recognizes Him as the ultimate and most sacred righteousness, which fills and transcends everything. This in God represents His most holy will; in angels, it's holy obedience; in humans, it’s the affirmation of their conscience; and in all creatures, it’s the natural order that God has established, governing everything in number, weight, and measure. Anything that goes against this order is contrary to God and nature.



2. All sins, therefore, in the world,
are committed against God's righteousness,
and the sinner thereby offends
all creatures, even all the angels
in heaven, and his own conscience,
and sets them in hostility against
himself. For when God is offended
and provoked to anger, all creatures
are also offended and made angry; so,
too, when God is reconciled, all creatures
are reconciled also, and rejoice
over such a man. Hence St. Paul says,
[pg 265]
that all things are reconciled by Christ,
whether they be “things in earth or
things in heaven” (Col. 1:20): and
this, because God is reconciled through
him. Therefore the Lord says, “There
is joy in the presence of the angels of
God over one sinner that repenteth.”
Luke 15:10. The angels rejoice for
man's own sake.

2. All sins in the world are committed against God's righteousness, which means the sinner offends all beings, including all the angels in heaven and their own conscience, putting them in opposition to themselves. When God is offended and angered, all creatures are also hurt and upset; similarly, when God is reconciled, all creatures are reconciled too, and they celebrate over such a person. That’s why St. Paul says, [pg 265] that everything is reconciled through Christ, whether they are “things on earth or things in the sky” (Col. 1:20): and this happens because God is reconciled through him. Therefore, the Lord says, "There is joy among the angels of God for every sinner who repents." Luke 15:10. The angels rejoice for the sake of humanity.




3. But if God be not reconciled to
man, all creatures, angels, and nature
itself, execute vengeance upon him.
Hence come the dreadful judgments
of God: and it is impossible to avert
such vengeance and judgments. “Thou
art to be feared, O God; and who may
stand in thy sight when once thou art
angry? Thou didst cause judgment
to be heard from heaven; the earth
feared, and was still.” Ps. 76:7, 8.
Thus may we see in the plagues of
Egypt how all creatures executed
vengeance upon the wicked.

  
3. But if God is not reconciled to humanity, all creatures, angels, and nature itself will bring down punishment on him. This is where the terrifying judgments of God come from: it's impossible to avoid such punishment and judgments. “You are to be feared, O God; who can stand in your presence when you are angry? You made your judgment heard from heaven; the earth was afraid and became calm.” Ps. 76:7, 8. We can see in the plagues of Egypt how all creatures brought judgment upon the wicked.



4. From the most holy righteousness
of God, when offended, proceeds
also the curse; as Moses, the man of
God, witnesses, when he speaks of the
transgression of the divine law. Deut.
27:15, etc.

4. From the most sacred righteousness of God, when it is offended, also comes the curse; as Moses, the servant of God, testifies when he talks about breaking the divine law. Deut. 27:15, etc.



5. It is a curse when the justice of
God executes such vengeance, that the
cursed cannot enjoy any good, either
from God or the creature, but is made
an “abhorring unto all flesh.” Isa.
66:24. “A curse is a liableness and
condemnation unto eternal misery.”
Therefore a curse is terrible and dreadful
unto all creatures, so that they
cannot endure it. And this is the
highest vengeance of the justice of
God.

5. It’s a curse when God’s justice brings down such punishment that the cursed can’t enjoy anything good, either from God or from the world, but is made an "repulsive to all people." Isa. 66:24. "A curse is a burden and a sentence to everlasting suffering." So, a curse is terrifying and dreadful to all living beings, making it impossible for them to bear. This is the ultimate punishment of God’s justice.



6. From the most holy righteousness
of God proceed also those wonderful,
unsearchable, secret, dreadful
judgments, whereof David says, “Thy
judgments are a great deep” (Ps. 36:7);
and St. Paul, “How unsearchable
are his judgments, and his ways past
finding out!” Rom. 11:33.

6. From the supreme righteousness of God come those amazing, unfathomable, secret, and awe-inspiring judgments, of which David says, "Your judgments are very profound." (Ps. 36:7); and St. Paul says, “How unsearchable are his judgments, and his ways are beyond understanding!” Rom. 11:33.




7. When, therefore, we consider them,
we see therein the righteousness of God,
of which the man of God, Moses, says,
“To me belongeth vengeance, and recompense,”
saith the Lord. “If I whet
my glittering sword, and mine hand
take hold on judgment, I will render
vengeance to mine enemies, and will
reward them that hate me. Rejoice,
O ye nations, with his people! for he
will avenge the blood of his servants,
and will render vengeance to his adversaries,
and will be merciful unto
his land and to his people.” Deut. 32:35, 41, 43.

  
7. So, when we think about them,  
we see the righteousness of God,  
which the man of God, Moses, says,  
"Vengeance is mine, and I will take care of it."  
says the Lord. “If I sharpen my shining sword, and my hand  
grabs hold of judgment, I will take  
revenge on my enemies and reward  
those who hate me. Rejoice,  
O nations, with his people! For he  
will avenge the blood of his servants  
and bring revenge on his foes,  
and he will show mercy to  
his land and his people.” Deut. 32:35, 41, 43.




8. In these words, Moses declares
the vengeance of God upon all the
wicked, who resist the righteousness
of God. Against them God will whet
his glittering sword; that is, his dreadful
sentence and judgment, at which
the earth feareth, and is still. Ps.
76:8. And him, upon whom God executes
his vengeance and judgment,
all the world cannot save; according
to the words of the Psalm: “O Lord
God, to whom vengeance belongeth;
O God, to whom vengeance belongeth,
shew thyself. Lift up thyself, thou
Judge of the earth; render a reward
to the proud.” Ps. 94:1, 2. Here we
read that although the Lord God is a
gracious, loving, kind, merciful, long-suffering
God, to all them that fear
him, he is nevertheless a just judge,
according to his righteousness, of all
the wicked that transgress against his
righteousness.

  
8. In these words, Moses expresses  
God's judgment against all the  
wicked who oppose His righteousness.  
God will sharpen His shining sword;  
that is, His terrifying decree and judgment,  
which makes the earth tremble and go silent. Ps.  
76:8. And anyone upon whom God carries out  
His vengeance and judgment cannot be saved  
by the whole world; as stated in the Psalm: “Lord God, to whom vengeance belongs;  
God, to whom vengeance belongs,  
reveal Yourself. Rise up, O  
Judge of the earth; reward  
the proud.” Ps. 94:1, 2. Here we  
see that although the Lord God is gracious,  
loving, kind, merciful, and patient  
toward all who fear Him, He is still a just judge,  
distributing justice to all the wicked who violate  
His righteousness.



9. He, therefore, sets before us in
his word, not only instances of his
grace and mercy, but also of his justice
and vengeance; such as those of
the deluge, Sodom and Gomorrah,
Pharaoh in Egypt, and in the Red
Sea; Korah, Dathan, and Abiram;
[pg 266]
Saul, Ahithophel, Ahab, Jezebel, Nebuchadnezzar,
Belshazzar, Sennacherib;
and in the New Testament, Herod,
and many more; in every one of
whom, we may see the wonderful
judgment and vengeance of God.
Therefore he is called, a God of vengeance,
“unto whom vengeance belongeth,”
because he is the most holy,
and the most righteous God; nay,
righteousness itself. Therefore, the
saints (Rev. 6:10) appeal to the justice
of God with a loud voice, saying:
“How long, O Lord, holy and
true, dost thou not judge and avenge
our blood on them that dwell on the
earth?”

9. He presents in his word not only examples of his grace and mercy but also of his justice and vengeance. These include events like the flood, the destruction of Sodom and Gomorrah, Pharaoh in Egypt and the Red Sea, Korah, Dathan, and Abiram; Saul, Ahithophel, Ahab, Jezebel, Nebuchadnezzar, Belshazzar, Sennacherib; and in the New Testament, Herod, among many others. In each of these cases, we can observe the incredible judgment and vengeance of God. That’s why he is called a God of revenge, "to whom vengeance belongs," because he is the most holy and righteous God; in fact, righteousness itself. Therefore, the saints (Rev. 6:10) cry out to God's justice, saying: “How long, Lord, holy and true, will you wait to judge and take revenge for our blood on those who live on the earth?”



10. Such judgments of God are executed
daily, but are rightly understood
only by believing and holy souls,
according to the words of the Psalm:
“With thine eyes shalt thou behold
and see the reward of the wicked.”
Ps. 91:8. This saying is not to be
understood according to carnal passions
and affections, but it is to be
considered spiritually; for it imports
that we are to give unto the Lord our
God, the praise of his righteousness;
and to say, “Righteous art thou, O
Lord, and upright are thy judgments”
(Ps. 119:137); and “The Lord is righteous
in all his ways, and holy in all his
works.” Ps. 145:17. Thus holy and
believing souls delight to see the wonderful
judgments of God; yet not according
to the flesh, so as to rejoice
over the destruction and perdition of
the wicked (which would proceed from
self-revenge); but, according to the
spirit, they take delight, that is, they
acknowledge and praise the righteousness
of God, who fulfilleth his word,
and is a righteous God. And at the
same time, they lament and weep over
the perdition of the wicked, even as
our Saviour wept over Jerusalem
(Luke 19:41); and as David wept
over Absalom. 2 Sam. 18:33.

10. God's judgments happen every day, but only faithful and holy souls truly understand them, as the Psalm says: "You will see with your own eyes the consequences for the wicked." Ps. 91:8. This saying shouldn’t be interpreted through worldly feelings and desires, but rather spiritually; it means we should give praise to the Lord our God for His righteousness and say, “You are righteous, Lord, and your judgments are fair.” (Ps. 119:137); and "The Lord is just in everything He does and holy in all His actions." Ps. 145:17. Holy and faithful souls find joy in witnessing God's wonderful judgments; yet not out of a fleshly desire to rejoice over the destruction of the wicked (which would stem from a desire for revenge); rather, in spirit, they find joy in recognizing and praising God's righteousness, who keeps His promises and is a just God. At the same time, they mourn and grieve for the downfall of the wicked, just as our Savior wept over Jerusalem (Luke 19:41) and as David mourned for Absalom. 2 Sam. 18:33.



11. So, then, we are here to have a
twofold respect, namely, to God and to
men. If we look upon the destruction
of men, we are justly to be sorrowful;
but if we look upon God, we are to
praise his justice, for he doeth wrong
unto none. Ps. 92:15.

11. So, we're here to have a dual respect, both for God and for people. If we focus on the suffering of people, we should feel sadness; but if we look at God, we should praise his justice, because he does no wrong to anyone. Ps. 92:15.









 Chapter 33.


 Demonstrating How The Loving Soul Views God As The Eternal Wisdom.



God knows all his works from the beginning of the world.Understood! Please provide the text you'd like me to modernize.Acts15:18.



God ordains, governs, moves, and
regulates all things according to
his unsearchable wisdom, as it is written
(Isa. 45:4-12): “I have even
called thee by thy name; I have surnamed
thee, though thou hast not
known me. I am the Lord, and there
is none else, there is no God besides
me.—I form the light, and create
darkness; I make peace, and create
evil; I the Lord do all these things.—Woe
unto him that striveth with his
Maker! Let the potsherd strive with
the potsherds of the earth. Shall the
clay say to him that fashioneth it,
What makest thou? or thy work, He
hath no hands? Woe unto him that
saith unto his father, What begettest
thou? or to the woman, What hast
thou brought forth? Thus saith the
[pg 267]
Lord, the Holy One of Israel, and his
Maker, Ask me of things to come concerning
my sons, and concerning the
work of my hands command ye me.
I have made the earth, and created
man upon it: I, even my hands, have
stretched out the heavens, and all their
host have I commanded.”

God ordains, governs, moves, and regulates everything according to his unfathomable wisdom, as it is written (Isa. 45:4-12): "I have even called you by name and given you a title, even though you don't know me. I am the Lord, and there is no one else; there is no God besides me. I create light and darkness; I bring peace and create chaos; I, the Lord, do all these things. Woe to anyone who argues with their Maker! Let the clay argue with the other clay on the ground. Can the clay say to the potter, 'What are you making?' or 'Your work has no hands?' Woe to anyone who asks their father, 'What are you bringing forth?' or to a woman, 'What have you given birth to?' Thus says the Lord, the Holy One of Israel, and its Maker: Ask me about future things regarding my children and the work of my hands; tell me what to do. I have made the earth and created man on it; it's my hands that stretched out the heavens, and I have commanded all their hosts.”



2. This is a powerful testimony concerning
the eternal wisdom, and the
wondrous, incomprehensible government
of Almighty God, which may
be first observed in this, that he has
called every one of us by his name,
and has surnamed us, though we did
not know him, and were not yet in
being. This our name by which God
calleth us, is our faith, our outward
calling, and our whole course of life.
There we are inclosed in, or surrounded
with, God's eternal wisdom and
providence, as it respects our whole
life, its beginning, middle, and end
(Ps. 139:16), or as to our going out
and coming in. Ps. 121:8. “He telleth
the number of the stars; he calleth
them all by their names” (Ps. 147:4);
that is, he gives them their courses,
powers, and operations. How much
more doth he so in reference to men!
God forms the light and creates darkness.
He makes peace, and creates
evil; that is, as to the evil of punishment,
the just reward of sin; this he
creates and permits; nay, he calls the
sword, and causes an alarm of war to
be heard. Jer. 49:2.

2. This is a powerful testimony about the eternal wisdom and the amazing, incomprehensible governance of Almighty God. We can first notice this in the fact that He has called each of us by name and has given us surnames, even though we didn't know Him and weren't even born yet. The name by which God calls us represents our faith, our outward calling, and our entire life journey. We are surrounded by God's eternal wisdom and providence, considering our entire life — its beginning, middle, and end (Ps. 139:16), as well as our comings and goings (Ps. 121:8). "He knows how many stars there are and calls each one by name." (Ps. 147:4); meaning, He assigns them their paths, powers, and functions. How much more does He do this for mankind! God creates light and darkness. He brings peace and creates calamity; in this case, referring to the consequences of punishment, the rightful response to sin; He creates and allows this. Indeed, He calls the sword and makes the sound of war echo. Jer. 49:2.



3. In a word, he ordains all things
wisely. He sees and hears all things
before, according to the words of the
Psalmist: “Understand, ye brutish
among the people: and ye fools, when
will ye be wise? He that planted the
ear, shall he not hear? He that
formed the eye, shall he not see? He
that chastiseth the heathen, shall not
he correct? He that teacheth man
knowledge, shall not he know?” Ps.
94:8-10.

3. In short, he wisely governs everything. He sees and hears all things in advance, as the Psalmist says: "Listen up, you foolish people: when will you be wise? He who created the ear, can't he hear? He who made the eye, can't he see? He who disciplines nations, won't he set things right? He who teaches humanity knowledge, doesn't he understand?" Ps. 94:8-10.



4. Here king David teaches us that
God has laid a mirror of his omniscience
and eternal wisdom into man,
into the hearing ear, and seeing eye,
those two wonderful powers of the
human body.

4. Here, King David shows us that God has placed a reflection of His all-knowing nature and timeless wisdom within humans, specifically in the hearing ear and the seeing eye, those two amazing abilities of the human body.



5. It is extremely offensive to a man,
to hear and see anything unjust or unreasonable;
how much more to God,
who has an all-seeing eye and an all-hearing
ear, must men's ingratitude
be offensive; he having ordained all
things by his wisdom, in order to be
serviceable unto men. He has made
the sun by his wisdom to give light,
not unto itself, but to us; the water
affords drink, not to itself, but unto
us; the earth brings forth fruits, not
for itself but for us; the fire warms,
not for itself, but for us; the air gives
breath, not to itself, but to us; the
bread feeds, not itself, but us; the
herbs do not heal themselves, but us.

5. It's really offensive for a person to hear or see anything unfair or unreasonable; how much more so for God, who has an all-seeing eye and an all-hearing ear, must humans' ingratitude be offensive. He has arranged everything by His wisdom to serve humanity. He made the sun to provide light, not for itself, but for us; the water gives us drink, not for itself, but for us; the earth produces fruits, not for itself, but for us; the fire warms us, not for itself, but for us; the air enables us to breathe, not for itself, but for us; the bread nourishes us, not for itself, but for us; the herbs heal us, not themselves, but us.



6. The eternal wisdom of God has
planted so many powers in the creatures,
and has so wisely distributed
them, that they are, as it were, so
many hands through which the wisdom
and goodness of God divide these
treasures among us, according to the
words of Job: “Who knoweth not in
all these, that the hand of the Lord
hath wrought this? In whose hand is
the soul of every living thing, and the
breath of all mankind.” Job 12:9, 10.
And “Ask now the beasts, and they
shall teach thee; and the fowls of the
air, and they shall tell thee” (Ver.
7); that “with God is wisdom and
strength, he hath counsel and understanding.
Behold, he breaketh down,
and it cannot be built again: he shutteth
up a man, and there can be no
opening.” Ver. 13, 14. “He stretcheth
out the north over the empty place,
[pg 268]
and hangeth the earth upon nothing.
He bindeth up the waters in his thick
clouds, and the cloud is not rent under
them.” Job 26:7, 8.

6. God's eternal wisdom has placed so many powers in creation and has distributed them so wisely that they are, in a way, multiple hands through which God's wisdom and goodness share these treasures with us, according to the words of Job: "Who doesn't see that this is the work of the Lord? It's in His hands that the souls of all living things and the breath of everyone exist." Job 12:9, 10. And "Ask the animals, and they'll teach you; ask the birds in the sky, and they'll share their knowledge with you." (Ver. 7); that "With God are wisdom and strength; he has guidance and insight. Look, he tears down, and it can't be rebuilt; he shuts someone in, and there's no escape." Ver. 13, 14. "He spreads out the north over the vast emptiness, 
[pg 268]
and suspends the earth on nothing. He wraps the waters in his dense clouds, and the clouds don’t break under their weight." Job 26:7, 8.



7. Since then the Lord our God ordaineth
all things by his wisdom, he
ordaineth all our crosses; and therefore
we are not to murmur, but to
praise his wisdom, and to learn patience;
for things cannot proceed otherwise
than as they are ordained by
God. But not only the things that
befall us in particular, are the most
wise order of God; but also all great
national plagues, famine, pestilence,
wars, and revolutions of states. And
although we may think that these are
nothing but confusion, perdition, and
destruction, yet there reigns the wisest
order of God. This we may gather
from the histories of Holy Writ, where
famine, wars, pestilence, desolations
of the kingdoms of the world, the destruction
of the Jewish kingdom, and
of empires, the Babylonian Captivity,
and many similar events, are described.
“I know,” saith Solomon (Eccles. 3:14),
“that whatsoever God doeth, it
shall be forever: nothing can be put
to it, nor anything taken from it: and
God doeth it, that men should fear before
him.”

7. Since the Lord our God dictates everything with His wisdom, He also determines all our hardships; therefore, we should not complain but instead praise His wisdom and learn patience; things can only unfold as they are laid out by God. Moreover, not just the individual events that happen to us are part of God's wise plan, but also all significant national disasters, famines, plagues, wars, and upheavals of nations. Even if we see these as nothing but chaos, ruin, and destruction, there is still a wise order established by God. We can understand this from the accounts in the Scriptures, where famines, wars, pestilence, the devastation of kingdoms, the destruction of the Jewish kingdom, the Babylonian Captivity, and many similar events are recounted. "I get it," says Solomon (Eccles. 3:14), "Whatever God does will last forever: nothing can be added to it, and nothing can be taken away from it. God does this so that people will honor Him."



8. And again, “Consider the work
of God; for who can make that
straight, which he hath made crooked?”
Eccles. 7:13.

8. And again, "Consider God's creation; who can make something straight if He has made it crooked?" Eccles. 7:13.



9. If we consider it aright, we must
own that God could not have ordered
things more wisely. So we may say
also, with reference to the persecutions
of the saints, both in the Old
and New Testament; to our Lord
Jesus Christ; the holy Gospel; the
holy martyrs; and all other things.
In our sight, these all seem to be absurd,
and foolish, and yet they are the
highest wisdom of God.

9. If we think about it correctly, we have to admit that God couldn’t have arranged things more wisely. We can also say this in relation to the persecution of the saints, both in the Old and New Testaments; to our Lord Jesus Christ; the holy Gospel; the holy martyrs; and everything else. To us, all of this may seem absurd and foolish, yet it represents the greatest wisdom of God.



10. As then we are to give unto
God the praise of righteousness, in all
his wonderful judgments; so we are
also to give unto him the praise of
wisdom, in all the wonderful changes
of the world, and in all our crosses
and sufferings; knowing that he can
direct all evils to a good end, and out
of evil derive good: so that in all
things, how confused soever they may
appear unto us, there shineth forth his
wisdom, even as his righteousness
doth in all his judgments.

10. Just as we should praise God for His righteousness in all His amazing judgments, we should also praise Him for His wisdom in all the incredible changes of the world and during our hardships and suffering. We know that He can turn every evil into a good outcome and bring good out of bad situations. Therefore, in all things, no matter how confusing they may seem to us, His wisdom shines through, just like His righteousness does in all His judgments.



11. But the loving soul sees the wisdom
of God especially in the restoration
and redemption of the human race,
and in the renovation of the soul and
the faculties thereof. For so it pleased
the wisdom of God, that the corrupt
image of God in man, should be renewed
by the divine substantial image
of God, that is, by Christ. After man
had lost by sin that blessed wisdom,
that glorious light of his intellect, by
which he knew God aright, and so
had fallen into the utmost blindness,
nay, into eternal darkness, wherein
he must have dwelt forever; the Son
of God, who is the eternal wisdom of
the Father, became man, and a light
of life unto men (John 1:4), that he
might bring back those that had gone
astray; that he might teach the ignorant;
call to himself the sinners; and
rekindle in them the light of the
knowledge of God by faith and the
Holy Ghost; nay, that he might unite
himself to the soul of man, and might
shine forth therein.

11. But a loving soul recognizes God's wisdom, especially in restoring and redeeming humanity and renovating the soul and its faculties. It pleased God's wisdom that the corrupt image of God in man should be renewed by the divine, true image of God, which is Christ. After humanity lost that blessed wisdom and glorious light of the intellect through sin—by which it rightly knew God—it fell into deep blindness, almost eternal darkness, where it would have remained forever; then the Son of God, who is the eternal wisdom of the Father, became human and a source of life for people (John 1:4), to bring back those who had strayed, to teach the ignorant, to call sinners to himself, and to ignite within them the light of the knowledge of God through faith and the Holy Spirit; indeed, to unite himself with the human soul and shine within it.



12. Secondly: after the will of man
was entirely turned away from God,
perverted, and wholly changed into
disobedience, striving against God in
all things; the Son of God was made
man, that he might be unto us a pattern
of perfect obedience; that he
might heal our evil will; implant his
[pg 269]
good will in our hearts; renew our will
through the Holy Ghost; and make us
partakers of his holy obedience by
faith; according to those words of
Scripture (Gal. 3:14), “That we might
receive the promise of the Spirit
through faith;” nay, that he might
unite himself to us, and live in us,
that so our will also might be made
conformable unto God.

12. Secondly: after humanity's will completely turned away from God, became corrupted, and was fully transformed into disobedience, resisting God in all things; the Son of God became man so he could be an example of perfect obedience for us; to heal our sinful will; to instill his[pg 269] good will in our hearts; to renew our will through the Holy Spirit; and to enable us to share in his holy obedience through faith; as stated in Scripture (Gal. 3:14), "That we may receive the promise of the Spirit through faith;" indeed, that he might unite himself with us and dwell in us, so that our will could also be aligned with God.



13. Thirdly: because the affections
of our hearts, and all our faculties,
were in contrariety to God, and
“every imagination of the thoughts
of our hearts, was only evil continually”
(Gen. 6:5); the Son of God,
who is love itself, became man, that
he might give us a heart wholly new;
that he might plant therein the love
of God, and sincere humility and
meekness; that he might take from
us the old carnal heart, and unite himself
with us, that so we might be made
of one heart, mind, and spirit with
him; all which are the fruits of his
most holy incarnation wrought in us.

13. Thirdly: because our hearts and all our abilities were in conflict with God, and “every imagination of the thoughts of our hearts was only evil continually” (Gen. 6:5); the Son of God, who is love itself, became human, so that he could give us a completely new heart; so that he could instill in us the love of God, and genuine humility and gentleness; so that he could remove our old sinful heart and unite himself with us, so that we might become of one heart, mind, and spirit with him; all of which are the results of his most sacred incarnation working within us.



14. And this is the highest wisdom
of God, that by his dear Son, He thus
reneweth man. For as God has created
man by his wisdom, after his perfect
image; so He hath also, by his
dear Son, who is eternal wisdom, and
who was made man, created man anew,
and regenerated him to a new image
of God, wherein his wisdom, glory,
and righteousness should shine forth
forever. It is in this chiefly that the
image of God consists.

14. This is the greatest wisdom of God, that through His beloved Son, He renews humanity. Just as God created man with His wisdom in His perfect image, He has also, through His beloved Son, who is eternal wisdom and was made flesh, created man anew and regenerated him into a new image of God, where His wisdom, glory, and righteousness will shine forever. This is primarily what the image of God is about.



15. Thus the corrupt image of God
in man, is renewed by the substantial
image of God, which is Christ.

15. So, the distorted image of God in humanity is restored by the true image of God, which is Christ.








 Chapter 34.


 Demonstrating How a Man Should Seek God's Wisdom Through Prayer; Also Including A Helpful Guide On Prayer, Where The Reader Is Taught How To Prepare The Heart For Prayer And Enter Into A Peaceful Rest, Allowing Prayer To Be Inspired In Us By The Lord; The Entire Work Presented In Twelve Sections.





 Section I.


All That We Have Lost In Adam We
Recover Fully And Completely In
Christ.



In Christ are hidden all the treasures of wisdom and knowledge.Sure! Please provide the text you would like modernized.Col.2:3.



In the beginning God formed man
out of the dust of the earth, and
breathed into him the breath of life,
and man became a living and immortal
soul, adorned with perfect wisdom,
righteousness, holiness, and blessedness,
after the image of his Creator.
For where there is divine wisdom,
there is blessedness; and where there
is blessedness there is divine wisdom.
Man, therefore, wanted nothing in
Paradise to make him completely
happy. But when, being seduced by
the temptation of the serpent, he
turned away from God, and fell into
sin, then was this divine image in
man effaced, and he became subject
to the devil, to death, and to misery.
For as soon as this divine image was
defaced in him by sin, he could discover
[pg 270]
nothing in himself but misery,
blindness, and the curse.

In the beginning, God created man from the dust of the earth and breathed life into him. Man became a living and immortal soul, filled with perfect wisdom, righteousness, holiness, and blessedness, reflecting the image of his Creator. Where there is divine wisdom, there is blessedness; and where there is blessedness, there is divine wisdom. Therefore, man lacked nothing in Paradise to be completely happy. But when he was tempted by the serpent, turned away from God, and fell into sin, this divine image in man was distorted, and he became subject to the devil, death, and suffering. Once this divine image was marred by sin, he could find nothing in himself but misery, blindness, and the curse.




2. But in order that Adam, that is,
all men in Adam, might not utterly
perish, God himself was made man;
that is, he was pleased to send his
Son to take our nature upon him, and
to be born of a virgin. The Son of
God has, by his holy life and doctrine,
as by a pattern, shown us again the
way of wisdom and salvation in which
we are to walk. For he has not only
delivered us from our sins by his most
bitter death, but has moreover given
us a commandment, that “we should
walk, even as he also walked.” 1 John
2:6.

  
2. But so that Adam, meaning all people in Adam, wouldn’t completely perish, God himself became human; that is, he chose to send his Son to take on our nature and be born of a virgin. The Son of God has shown us through his holy life and teachings a model for the way of wisdom and salvation that we should follow. Not only has he rescued us from our sins through his painful death, but he has also given us a commandment that "we should walk just like he did." 1 John 2:6.




3. We are, therefore, begotten again
by him, through faith, to be the sons
of God; nay, we are made sons of
God in and with his own Son. For
“as he is, so are we also in this
world.” 1 John 4:17.

  
3. So, we are born again through him, by faith, to become children of God; in fact, we are made children of God in and with his own Son. For "As he is, so are we in this world." 1 John 4:17.




4. In this Son “all the treasures of
wisdom and knowledge are hidden.”
For whatsoever was lost in Adam, is
perfectly to be found in Christ. Rom.
5:18, 19.

  
4. In this Son "All the treasures of wisdom and knowledge are concealed." For everything that was lost in Adam can be fully found in Christ. Rom. 5:18, 19.




5. If we would, in this life, have a
foretaste of these great and glorious
treasures, it must be obtained by
prayer, diligent searching, and continual
knocking. For no man can
have admission into the kingdom of
God, unless he walk in the new birth,
and seek it earnestly of God. No man
can be delivered from the power of
sin and the devil, unless he repent,
and offer up his prayers in the name
of Christ. For though Christ has
purchased for us all good things, yet
without faith no man can be partaker
of them; in and by faith he must also
pray, seek, and knock. In a word, it
is by prayer only that we can obtain
those “good and perfect gifts which
come down from above, from the
Father of lights.” James 1:17.

  
5. If we want to get a taste of these amazing treasures in this life, we need to do so through prayer, diligent searching, and persistent asking. No one can enter the kingdom of God unless they live a renewed life and seek it earnestly from God. No one can escape the power of sin and the devil unless they repent and pray in the name of Christ. Although Christ has bought all good things for us, without faith, no one can share in them; we must also pray, seek, and ask through faith. In short, it is only through prayer that we can receive those "good and perfect gifts that come from above, from the Father of lights." James 1:17.



A PRAYER.

A prayer.



O Eternal God and Father, teach
me, I beseech thee, by thy Holy
Spirit, that even as I have lost all by
dying in Adam, so I may recover all
by being made alive again in Christ.
Grant that I may daily die to myself,
by continual mortification and
repentance, and devote and give myself
up entirely to thee; that so all
the good things which I have lost
may be restored to me, through Jesus
Christ our Lord. Amen.

O Eternal God and Father, please teach me, I ask you, through your Holy Spirit, that just as I have lost everything by dying in Adam, I may regain everything by being made alive again in Christ. Help me to die to myself each day, through continuous self-denial and repentance, and to fully dedicate and surrender myself to you; that all the good things I have lost may be restored to me through Jesus Christ our Lord. Amen.






 Section II.


The Evils That Follow The Neglect Of
Prayer.



You do not have, because you do not ask.Understood. Please provide the text you'd like me to modernize.James4:2.



1. The neglect of prayer is a violation
of the commandments of Christ,
who commands us to “pray without
ceasing” (Matt. 7:7; Luke 18:1), not
for His sake, for he well knows what
we stand in need of (Matt. 6:32); but
for our own, that we may have a portion
of the treasures and inheritance of
God. He that lives in the neglect of
prayer is a breaker of the first and
second commandments, even as to blaspheme
God is to bring voluntary destruction
upon himself.

1. Ignoring prayer goes against the rules of Christ, who tells us to "pray continuously" (Matt. 7:7; Luke 18:1). This isn't for His benefit, since He already knows what we need (Matt. 6:32), but for our own sake, so we can receive some of the treasures and inheritance of God. Anyone who neglects prayer is violating the first and second commandments, just as blaspheming God leads to your own downfall.



2. He that neglects the duty of
prayer is a despiser of the promises
annexed to the performance of that
duty. “Call upon me, and I will deliver
thee” (Ps. 50:15); “Ask, and ye
shall receive” (John 16:24); for he
thereby represents God as unmindful
of his promises, or as not able to fulfil
them.

2. Someone who neglects the duty of prayer disrespects the commitments associated with doing that duty. "Reach out to me, and I will save you." (Ps. 50:15); "Ask, and you'll get it." (John 16:24); because in doing so, they portray God as forgetful of His promises or incapable of keeping them.



3. By the neglect of prayer, our
faith, which is the great treasure and
foundation of the inward man, by degrees
[pg 271]
decays and perishes. For not
by the arm or power of flesh, but by
faith in Christ, can we conquer sin,
death, and the devil. 1 John 5:4.
Prayer is the nourishment of faith;
and this is that wisdom and eternal
life which we must seek for by diligent
prayer.

3. When we neglect prayer, our faith, which is the great treasure and foundation of our inner self, gradually decays and disappears. It's not by our own strength or power, but through faith in Christ, that we can overcome sin, death, and the devil. 1 John 5:4. Prayer is the fuel for our faith; this is the wisdom and eternal life we need to pursue through dedicated prayer.



4. The Lord Jesus departs from
them that despise prayer; so that
they are blinded and walk in darkness,
knowing neither themselves nor
God, but are strangers to his will.
They shut the kingdom of heaven
against themselves; and, being destitute
of light to know the will of God,
they fall into many dangers and
temptations, and sometimes into despair:
whereas, on the contrary, where
there are the Holy Spirit and faith,
there the world is overcome.

4. The Lord Jesus leaves those who disrespect prayer; they become blind and walk in darkness, not knowing themselves or God, and are unaware of His will. They close off the kingdom of heaven to themselves; lacking the light to understand God's will, they face many dangers and temptations, and sometimes even despair. In contrast, where there is the Holy Spirit and faith, the world is overcome.



5. He that neglects prayer enters
into a state of carnal security, and
every kind of iniquity. Such a man
is not sensible how deeply he is engaged
in sin; but rushes into all the
avenues of destruction which lie open
to receive him. The good things of
this world which God has given him,
such as health and riches, he regards
as things that come by chance, or are
secured by his own labor; and upon
that account he has no gratitude to
his Creator and Benefactor.

5. Anyone who neglects prayer falls into a state of false security and engages in all kinds of wrongdoing. This person is unaware of how deeply entangled they are in sin and plunges headfirst into all the paths of destruction available to them. The blessings of this world that God has given him, like health and wealth, are viewed as random occurrences or the result of his own hard work; as a result, he feels no gratitude towards his Creator and Benefactor.




6. As man, since his fall, is exposed
to continual dangers, both of body
and soul, so is he particularly in
danger from the devil, evil spirits,
and wicked men, who, like the devil,
are continually plotting the destruction
of the righteous. Whosoever,
therefore, neglects prayer, will be, in
the midst of these temptations, like a
ship tost in a storm, without help or
hopes of escape.


6. Since the fall, people are constantly faced with dangers to both their bodies and souls. They are especially at risk from the devil, evil spirits, and wicked individuals who, like the devil, are always scheming to bring destruction to the righteous. So, anyone who neglects prayer will be, amid these temptations, like a ship tossed in a storm, without help or hope of escaping.




7. Such a one also leads a most unhappy
life; he is in continual difficulties
and fears, being perplexed,
doubtful, and uneasy about the success
of his affairs. His head and
hands are full of business; yet he
sees but little fruit of his labors, and
even that little is in the end unblessed.
Therefore, though the Scripture says
that “the wicked may be seen in
great power,” yet it adds, “they pass
away, and are not.” Ps. 37:35, 36.
They are “like the chaff which the
wind driveth away.” Ps. 1:4. On the
other hand, they that seek unto God
by prayer “shall flourish like a palm
tree, and grow like a cedar in Lebanon.”
Ps. 92:12. And “though many
are the afflictions of the righteous”
(Ps. 34:19), yet the wicked undergo
more pain and trouble to go to hell
than the righteous do to obtain
heaven.

  
7. Someone like that leads a really unhappy life; they are always facing difficulties and fears, feeling confused, doubtful, and anxious about how things will turn out. Their mind and hands are full of work, but they see very little reward from their efforts, and even that little is ultimately unfulfilling. So, even though the Scripture says that “the wicked may be seen in a position of great power,” it also adds, "they fade away and are no more." Ps. 37:35, 36. They are "like the chaff that the wind blows away." Ps. 1:4. On the flip side, those who seek God through prayer "will thrive like a palm tree and grow like a cedar in Lebanon." Ps. 92:12. And "although the righteous face many challenges" (Ps. 34:19), the wicked experience more suffering and trouble trying to go to hell than the righteous do striving for heaven.



A PRAYER.

A prayer.



Most merciful and compassionate
Father, thou knowest that man renders
himself miserable by his own negligence
and sloth, whilst he transgresses
thy commands, and neglects
the duty of prayer, contemning and
slighting thy most certain and faithful
promises. But because thou lovest
thy creatures, and art not willing that
any should perish, therefore it is that
thou dost so earnestly invite us to the
exercise of prayer. Give me grace
to lay this continually to heart, that
I may be able to offer up my prayers
aright, through thy Son Jesus Christ,
and be delivered from the punishments
and miseries due to the despisers
of that holy duty. Amen.

Most merciful and compassionate Father, you know that people make themselves miserable through their own carelessness and laziness while disregarding your commands and neglecting the duty of prayer, treating your certain and faithful promises with contempt. But because you love your creations and do not want anyone to be lost, you earnestly invite us to engage in prayer. Grant me the grace to keep this in mind constantly so that I can offer my prayers correctly through your Son Jesus Christ and be spared from the punishments and suffering that come to those who scorn that holy duty. Amen.






 Section 3.


The Benefits Of Continual Prayer.



Ask, and you will receive, so that your joy may be complete.Understood! Please provide the text you'd like me to modernize.John16:24.



1. Man, since his fall, is become slothful
and inactive in everything that is
[pg 272]
good. He, therefore, that would escape
this unhappy state, and the destruction
that will certainly attend it, must stir
himself up by prayer; and by holy
meditation conquer his aversion to
divine things, and devoutly consider
with himself the advantages of prayer.
Let him reflect, that he thereby praises,
honors, and adores the eternal, living,
and true God; that he does not worship
any strange God; but offers up his
most earnest supplications to the only
one and true God, whose commands,
like an obedient child, he ought to
obey, and show forth the praises of
his Creator, Father, and Saviour.

1. Since his fall, humanity has become lazy and inactive in everything good. Therefore, anyone who wants to escape this unfortunate state and the destruction that will surely come with it must motivate themselves through prayer; and by engaging in holy meditation, overcome their reluctance towards divine matters, thoughtfully considering the benefits of prayer. They should reflect on the fact that this act praises, honors, and adores the eternal, living, and true God; that they are not worshiping any false gods but are earnestly making their requests known to the only true God, whose commands they should obey like an obedient child, and proclaim the praises of their Creator, Father, and Savior.



2. He that prays does not despise
the promises of God, but testifies by
his prayers that he sets a just value
upon them, acknowledging that God
is true, and that he neither can nor
will lie.

2. The person who prays doesn't disregard the promises of God; instead, their prayers show that they truly value them, recognizing that God is truthful and cannot and will not lie.



3. Prayer is the life of faith, causing
it to flourish and prosper like a tree
by the river side, and faith is the root
of all that is good in us. Faith is our
power, our spiritual consolation, our
strength against all our enemies and
temptations, yea, faith is our “victory
that overcometh the world” (1 John
5:4); and consequently everything
else that opposes and hinders us in
our spiritual warfare.

3. Prayer is essential to faith, helping it thrive like a tree by the riverbank, and faith is the foundation of everything good within us. Faith gives us strength, spiritual comfort, and resilience against all our foes and temptations; indeed, faith is our “victory that conquers the world” (1 John 5:4); and therefore everything else that stands in our way during our spiritual battle.



4. By prayer, we receive the Holy
Spirit. Luke 11:13; Zech. 12:10. By
prayer, we make room for the Holy
Spirit to work and exert his power in
us, and by this means to come and
make his abode with us. John 14:23.
By prayer, we obtain the true light
and knowledge of God, so as perfectly
to understand his will; and, by prayer,
we abide in his kingdom, and are partakers
of the blessings of heaven.

4. Through prayer, we receive the Holy Spirit. Luke 11:13; Zech. 12:10. Through prayer, we create space for the Holy Spirit to operate and show His power within us, allowing Him to settle in our hearts. John 14:23. Through prayer, we gain true insight and knowledge of God, enabling us to fully understand His will; and, through prayer, we remain in His kingdom and share in the blessings of heaven.



5. By prayer, we shake off carnal
security, resist sin, and, by vanquishing
flesh and blood, “fight the good
fight, and hold faith and a good conscience.”
1 Tim. 1:19; 6:12.

5. Through prayer, we let go of worldly security, resist temptation, and by overcoming our physical impulses, "Fight the good fight, and hold on to your faith and a clear conscience."
1 Tim. 1:19; 6:12.



6. By prayer, we oppose temptations,
dangers, afflictions, the devil,
and wicked men. For prayer is a
strong tower of defence against our
enemies, and the holy fortress to which
we must have recourse (Eph. 6:18;
Prov. 18:10; Ps. 31:3); and though
the devil and wicked men raise the
greatest opposition, yet “all things
work together for good to them that
love God.” Rom. 8:28.

6. Through prayer, we resist temptations, dangers, hardships, the devil, and evil people. Prayer is a strong defense against our enemies and the sacred fortress we must turn to (Eph. 6:18; Prov. 18:10; Ps. 31:3); and even though the devil and wicked individuals put up the toughest opposition, "Everything works out for the best for those who love God." Rom. 8:28.



7. Lastly, he that continually watches
unto prayer may always thankfully rejoice
in the Holy Ghost; according to
the doctrine of St. Paul, “Rejoice evermore;
pray without ceasing; in everything
give thanks.” 1 Thess. 5:16-18.
For the comfortable addresses made
to God, the eternal King, by prayer,
are an effectual remedy against sorrow,
trouble, misery, and affliction;
and produce joy, peace, and tranquillity
in the hearts of the faithful; and
when our prayers are right, we are
assured that all our righteous designs
shall prosper in our hands “whilst
we cast our care upon God.” 1 Pet.
5:7. “The Lord is at hand. Be careful
for nothing.” Phil. 4:5, 6. “Commit
thy way unto the Lord; trust
also in him, and he shall bring it
to pass.” Ps. 37:5. For all solicitude
arises from a distrust of God,
which naturally proceeds from the
neglect of prayer. On the contrary,
faith and prayer give us confidence
towards God, and are the proper antidote
against all anxiety and trouble
of mind.

7. Finally, the person who consistently stays alert in prayer can always rejoice in the Holy Spirit. St. Paul teaches us to “Rejoice always; pray without stopping; give thanks in all circumstances.” 1 Thess. 5:16-18. The comforting conversations we have with God, the eternal King, through prayer are a powerful remedy against sorrow, trouble, misery, and suffering, and they bring joy, peace, and calm to the hearts of the faithful. When our prayers are sincere, we can be confident that all our good intentions will succeed as we “cast our cares on God.” 1 Pet. 5:7. “The Lord is near. Don’t worry about anything.” Phil. 4:5, 6. “Commit your way to the Lord; trust in Him, and He will make it happen.” Ps. 37:5. All worry comes from a lack of trust in God, which often stems from neglecting prayer. On the flip side, faith and prayer give us confidence in God and are the best remedies for all anxiety and mental distress.



A PRAYER.

A prayer.



Help me, O Lord my God, that I
may continually call to mind, that it
is for my own sake that thou invitest
and urgest me to the exercise of prayer.
[pg 273]
Do thou rouse me, and I shall arise;
awaken thou me, and I shall awake,
and follow Christ alone. Amen.

Help me, Lord my God, so that I can always remember that you invite and encourage me to pray for my own benefit. 
[pg 273] 
Inspire me, and I will get up; wake me up, and I will awake and follow Christ alone. Amen.






 Section IV.


The True Christian Chooses The Narrow
Way In Christ, Rather Than The
Broad Way In Adam.



We take pride in struggles.Understood! Please provide the text you'd like me to modernize.Rom.5:3.



1. The Scripture teaches us that
when Adam was placed in Paradise,
God showed him the tree of the knowledge
of good and evil, and forbade him
to eat of it (Gen. 2:9, 17); so that
Adam was thus placed between time
and eternity. Life and death, light and
darkness (Deut. 30:15), were set before
him, that he might qualify himself
for eternal glory in the narrow way.
Our case is just the same. For since
the fall of Adam, Christ comes to us,
and endeavors to draw us from the
broad way in Adam, to the narrow
way, which is himself; and this he
does gently and without violence, resolving
to force no man either to his
salvation or his condemnation. He
shows us the way by his prevenient
grace, which is bestowed on all men
without exception. Christ now says,
“Enter ye in at the strait gate; for
wide is the gate, and broad is the way,
that leadeth to destruction; and many
there be that go in thereat. Because
strait is the gate, and narrow is the
way, which leadeth unto life, and few
there be that find it.” Matt. 7:13, 14.

1. The Scripture teaches us that when Adam was put in Paradise, God showed him the tree of the knowledge of good and evil and told him not to eat from it (Gen. 2:9, 17); so Adam was positioned between time and eternity. Life and death, light and darkness (Deut. 30:15) were laid out in front of him, so he could prepare himself for eternal glory in the narrow path. Our situation is just the same. Since Adam's fall, Christ comes to us and tries to lead us from the broad path of Adam to the narrow path, which is himself; and he does this gently and without force, choosing not to push anyone toward salvation or condemnation. He shows us the way through his grace, which is given to everyone without exception. Christ now says, "Come through the narrow gate; the gate is wide and the path is broad that leads to destruction, and many enter through it. But the gate is narrow and the path is difficult that leads to life, and only a few find it." Matt. 7:13, 14.



2. Here we plainly see two paths
set before us: the one is the way of
the world, in which many walk, because
they continue in Adam, and refuse
Christ; the other is the way of
God, in which few walk, because they
prefer the broad way in Adam. Many
are the difficulties which attend both
these paths. If you conform yourself
to the world, you will meet with many
troubles and vexations; and, not being
established in the truth of God, your
lot finally is eternal damnation. But if
you enter into the way of God through
Christ, and persevere in prayer, you
must expect to suffer with Christ, from
the opposition of this evil world: but,
at the same time, your heart shall be
constantly filled with the refreshing
consolations of the Spirit of truth, and
in the end, you shall obtain everlasting
life. 2 Tim. 2:11, 12; 3:12.

2. Here we clearly see two paths laid out for us: one is the way of the world, which many follow because they remain in Adam and reject Christ; the other is the way of God, which few choose because they prefer the broad path of Adam. Both paths come with their own challenges. If you go along with the world, you will face many troubles and frustrations; and without being grounded in the truth of God, your ultimate fate is eternal damnation. However, if you choose the way of God through Christ and stay committed to prayer, you should expect to suffer with Christ due to the opposition from this wicked world. Yet, at the same time, your heart will always be filled with the comforting presence of the Spirit of truth, and in the end, you will receive everlasting life. 2 Tim. 2:11, 12; 3:12.



3. He that prays, fights against the
devil and his own corrupt nature;
overcomes himself, the devil, and all
the enemies of his salvation; and shall
at last with Christ, the Captain of his
salvation (Heb. 2:10), enter into everlasting
rest.

3. The one who prays fights against the devil and their own corrupt nature; they overcome themselves, the devil, and all the enemies of their salvation; and will ultimately, with Christ, the leader of their salvation (Heb. 2:10), enter into everlasting rest.



4. But he that lives in the neglect
of prayer, makes no progress in the
conquest of his spiritual enemies; but
is a miserable slave of the world, and
shall at last, with the prince of darkness,
be condemned to everlasting
misery.

4. But someone who neglects prayer makes no progress in overcoming their spiritual enemies; instead, they become a miserable slave to the world and will ultimately, along with the prince of darkness, be condemned to eternal misery.



5. It is better to fight now, and to
enter triumphantly into everlasting
glory, than not to fight, and yet endure
many afflictions, and at last be
doomed to everlasting destruction.

5. It's better to fight now and enter triumphantly into everlasting glory than to avoid the fight, suffer through many hardships, and ultimately face eternal destruction.



A PRAYER.

A Prayer.



Oh that men would but consider
these things! They would then loathe
and despise this present world; would
hate and deny themselves, and would
follow Christ alone, in the narrow way
of the cross. That we may, therefore,
seriously lay these things to
heart; that we may renounce the old
Adam within us, and put on the new
man, Christ Jesus: and at last,
through the narrow way, enter into
everlasting life, may God of his infinite
mercy grant, through Jesus
Christ our Lord. Amen.

Oh, if only people would think about these things! They would then look down on and reject this current world; they would hate and deny their old selves, choosing to follow Christ alone on the narrow path of the cross. Therefore, let us seriously reflect on these matters; let us cast off the old self within us and embrace the new self, Christ Jesus. And in the end, may we enter into everlasting life through the narrow way—may God, in His boundless mercy, grant this through Jesus Christ our Lord. Amen.



[pg 274]



 Section 5.


Considerations Which Should Move The
Heart To Commune With God In
Prayer.



Am I not a God who is present, says the Lord, and not a God who is far away??—Jer.23:23.



1. It is of great use to us, to have before
us certain heads which may serve
as encouragements to the exercise of
earnest prayer, which is that worship
in spirit and in truth, which God requires
of all his servants.

1. It’s really helpful to have specific topics in front of us that can motivate us to engage in sincere prayer, which is the kind of worship in spirit and in truth that God expects from all of his followers.



2. I. First, then, we must consider
that “God knows what things we
have need of, before we ask him.”
Matt. 6:8.

2. I. First, we need to recognize that “God knows what we need before we even ask Him.” Matt. 6:8.



3. II. That God draws, invites, and
encourages us to the exercise of prayer,
and assuredly promises that he
will hear our prayers. Ps. 50:15.

3. II. God draws, invites, and encourages us to pray, and He definitely promises that He will listen to our prayers. Ps. 50:15.



4. III. That God is no respecter of
persons, but has an equal regard for
all mankind. Acts 10:34.

4. III. God doesn't play favorites but treats everyone with equal respect. Acts 10:34.



5. IV. That he is as sinful who presumes
to pray upon the opinion of his
own righteousness, merit, and holiness,
as he that is afraid to pray out of a
sense of his own sins and unworthiness.
Luke 18:11, 14.

5. IV. He is just as sinful who relies on his own sense of righteousness, merit, and holiness to pray, as he who is too fearful to pray because he feels unworthy and aware of his own sins. Luke 18:11, 14.



6. V. That God is not confined to
any certain place, where only we
ought to worship him; but that he is
everywhere to be found, and is always
“nigh to them that call upon him.”
John 4:21, 22; Ps. 145:18.

6. V. God isn’t limited to any specific place where we should only worship Him; instead, He is present everywhere and is always "close to those who call on Him." John 4:21, 22; Ps. 145:18.



7. VI. That God is, in his own
eternity, unchangeable, and not confined
to any certain time; but is always
attentive to the prayers of his
servants. 1 Thess. 5:17.

7. VI. God is unchangeable in His own eternity and is not limited to any specific time; He is always attentive to the prayers of His servants. 1 Thess. 5:17.



8. VII. That God anticipates our
prayers, and gives us both natural and
supernatural blessings, which yet,
without prayer, nobody can truly
enjoy.

8. VII. That God knows our prayers in advance and provides us with both natural and supernatural blessings, which, without prayer, no one can truly enjoy.




9. These considerations will renew
and awaken every soul that shall duly
attend to them (Eph. 5:14): they will
cleanse them from darkness and error;
establish them on the foundation of
truth; elevate them towards God;
and inflame them with a lively devotion.
For from them flow the following
lessons:

  
9. These insights will refresh and awaken anyone who pays proper attention to them (Eph. 5:14): they will free them from darkness and falsehood; ground them in the truth; lift them up toward God; and ignite a vibrant devotion within them. From these, the following lessons emerge:



10. I. That God commands and encourages
us to pray, not for His own
sake, as if He were ignorant of our
wants, but for our sakes, that being
quickened by prayer we might know
and acknowledge them ourselves.

10. I. God commands and encourages us to pray, not for His own benefit, as if He were unaware of our needs, but for our benefit, so that through prayer we may recognize and acknowledge those needs ourselves.




11. II. That God does not stand in
need of any minute declarations of
our necessities, but knows, even before
we ask him, what things we have
need of. Isa. 65:24; Ps. 139:2.

  
11. II. God doesn’t need us to spell out our needs. He knows what we require even before we ask. Isa. 65:24; Ps. 139:2.




12. III. That God, who never slumbereth
nor sleepeth, needs not to be
awakened by our cries, fastings, and
watchings; but that these exercises
are profitable for man, to awaken and
rouse him from the sleep of sin. Ps.
33:18; 34:15.

  
12. III. God, who never slumbers or sleeps, doesn’t need to be awakened by our cries, fasting, and vigilance; however, these practices are beneficial for people, helping to wake them up and shake them out of the sleep of sin. Ps. 33:18; 34:15.



13. IV. That God is a thousand
times more ready to give, than man is
to receive. Jer. 32:41.

13. IV. God is a thousand times more ready to give than people are to accept. Jer. 32:41.



14. V. That the goodness and mercy
of God towards mankind are infinite
(Ps. 103:12), but that the negligence
and sloth of men in praying, seeking,
and knocking, are excessive. Matt.
7:7.

14. V. God's goodness and mercy towards humanity are limitless (Ps. 103:12), but people's laziness and lack of effort in praying, seeking, and knocking are extreme. Matt. 7:7.



15. VI. That God is impartial and
just in all his works, and is by no
means the cause of our blindness, infirmities,
ignorance, or miseries; but
that wretched man himself is in fault,
by neglecting to pray or to seek.
Deut. 32:4; Ps. 92:15.

15. VI. God is fair and just in all His actions and is not responsible for our blindness, weaknesses, ignorance, or suffering; rather, it is miserable humanity that is to blame for not making the effort to pray or seek. Deut. 32:4; Ps. 92:15.



16. VII. That the true worshipper
may at all times and in all places, offer
up his prayers in spirit and in
truth to God the Father, through
Christ, provided he do not hinder himself.
John 4:21, 23; Luke 18:1, etc.

16. VII. That the true worshipper can, at any time and in any place, offer prayers in spirit and in truth to God the Father through Christ, as long as he does not hold himself back. John 4:21, 23; Luke 18:1, etc.

[pg 275]


17. VIII. That whosoever neglects
prayer, deprives himself of the blessed
opportunities of speaking to God. Ps.
19:14. Thus the sinner inflicts punishment
on himself.

17. VIII. Anyone who ignores prayer misses out on the wonderful chance to talk to God. Ps. 19:14. In this way, the sinner punishes themselves.



18. IX. That the diligent worshipper
doeth good to himself; not of himself
but by the prevenient grace of
God, which is freely given to all men
without exception.

18. IX. That the diligent worshipper does good for themselves; not by their own strength but through the unearned grace of God, which is freely given to everyone without exception.



19. Let him that is unacquainted
with the preceding heads of meditation,
know that he is still far from
Christ, and has tasted but little of the
truth. He who knows them, and believes
them not, is guilty of a very
great sin; and, lastly, he that believes
them and yet is inactive, and does not
stir up himself to the practice of
them, but, on the other hand, lives on
from day to day, in a state of doubt
and indifference, is a great sinner, and
shall be beaten with many more stripes
than he who knew not his Lord's will,
and therefore did it not. Luke 12:47.
Let the one last mentioned look carefully
to himself, that he may be seriously
converted, and not perish in his
sins.

19. Let anyone who is unfamiliar with the previous points of meditation understand that they are still far from Christ and have experienced very little of the truth. Those who know them but do not believe are guilty of a serious sin; and finally, those who believe them but remain inactive, failing to motivate themselves to practice them, while instead living day by day in doubt and indifference, are great sinners, and will face even harsher consequences than those who did not know their Lord's will and therefore did not act on it. Luke 12:47. Let the last group mentioned take a close look at themselves so that they can genuinely turn around and not be lost in their sins.



A PRAYER.

A prayer.



O Lord, and merciful Father, awaken
me by thy Holy Spirit, that I may
not only know those things, but may
practise them by a lively faith, and become
a true worshipper in spirit and
in truth. Amen.

O Lord, and compassionate Father, wake me up with your Holy Spirit, so that I can not only understand these things but also practice them with genuine faith and become a true worshipper in spirit and in truth. Amen.







 Section 6.


The Omniscient God Knows What We
Stand In Need Of, Before We Ask Him.



You understand my thoughts from far away.Understood! Please provide the text you'd like me to modernize.Ps.139:2.



1. The truth of these words is confirmed
by our blessed Saviour: “Your
Father knoweth what things ye have
need of, before ye ask him” (Matt. 6:8);
and by David: “He that planted
the ear, shall he not hear?” (Ps. 94:9);
and by St. Paul: “He is a discerner
of the thoughts and intents of the
heart.” Heb. 4:12. For our God is
not as man, who stands in need of a
long account of our necessities. All
the possible successions of time are in
his sight but as one single moment, in
which all things, both past and to
come, are beheld as actually present.
Therefore, he numbered the hairs of
our heads before we were born, and
understands all our thoughts before
we pray. In a word, all things are
naked and open in his sight. Heb. 4:
13. These and similar meditations may
be of use, for the encouragement of
those who begin the exercise of prayer;
so that they may always have certain
sentences of Scripture ready at hand,
upon which they may meditate, and
which they may apply to themselves,
by comprising the sense of them in a
short prayer. This will be easily understood
by those that are exercised
herein.

1. The truth of these words is confirmed by our blessed Savior: "Your Father knows what you need before you even ask." (Matt. 6:8); and by David: “Doesn't the one who made the ear, also have the ability to hear?” (Ps. 94:9); and by St. Paul: "He understands the thoughts and intentions of the heart." (Heb. 4:12). Our God is not like man, who needs a long list of our needs. All of time exists in his view as one single moment, where everything, both past and future, is seen as actually present. He knew the number of hairs on our heads before we were born and understands all our thoughts before we pray. In short, everything is exposed and visible in his sight. (Heb. 4:13). These reflections can be helpful for those starting to pray; they should always have certain verses of Scripture ready to meditate on and apply to themselves by summarizing their meaning in a short prayer. This will be easy for those who practice this.



2. A man that walks abroad in an
open spacious field, and in a clear day,
finds himself encompassed with light;
which light, if it were spiritual, instead
of being natural, would even
penetrate the spirit itself. Just so are
all creatures, visible and invisible, in
the sight of God. He discerns and
comprehends all things, and nothing
can be hidden from him. “The darkness
hideth not from him; but the
night shineth as the day.” Ps. 139:12.
He himself is the all-seeing eye, to
whom all things are as clear as a mote
in transparent crystal would be to our
bodily eyes.

2. A man walking in an open, spacious field on a clear day finds himself surrounded by light; this light, if it were spiritual instead of natural, would penetrate the spirit itself. In the same way, all creatures, both visible and invisible, are in the sight of God. He sees and understands everything, and nothing can be hidden from Him. “Darkness doesn’t hide from Him; night is as bright as day.” Ps. 139:12. He is the all-seeing eye, to whom everything is as clear as a speck in transparent crystal is to our physical eyes.



3. This consideration is of great use
to the inexperienced, in order to purge
their hearts from the thick clouds of
darkness and error, and to quicken
them in prayer; by which, when truly
[pg 276]
roused and awakened, we discover
many great and noble truths that had
hitherto been hidden from our eyes.
Many are apt to think, that God knows
and sees no more than they themselves
do; which is the effect of egregious
blindness and ignorance, and will merit
a proportionable punishment. Ps. 7:9.

3. This insight is really helpful for those who are inexperienced, as it helps clear their hearts of the heavy clouds of confusion and mistakes, and boosts their prayers; through which, when genuinely stirred and awakened, we uncover many great and important truths that have been hidden from us until now. Many tend to believe that God knows and sees no more than they do; this is a sign of significant blindness and ignorance, and it deserves a fitting punishment. Ps. 7:9.



A PRAYER.

A prayer.



Almighty and everlasting God and
Father, the Searcher of hearts, and
the Judge of all our secret thoughts,
who seest, knowest, and hearest all
our designs and purposes before they
are brought to pass! Behold, I appear
before thee, to confess my necessities,
not with any design to awaken thee
by my cries, as if thou wert ignorant
of me, or of my concerns; but to stir
up myself to know and consider, that
thou knowest all my necessities, and
that the very hairs of my head are
numbered by thee. Assist me, Holy
Father, that I may truly know and
consider these things, that my soul
may joyfully submit to thy good
pleasure, and that I may wait upon
thee in true resignation and obedience.
Amen.

Almighty and everlasting God and Father, the Searcher of hearts, and the Judge of all our secret thoughts, who sees, knows, and hears all our plans and intentions before they happen! Look, I come before you to admit my needs, not to wake you up with my cries, as if you were unaware of me or my concerns; but to remind myself that you know all my needs, and that even the hairs on my head are counted by you. Help me, Holy Father, so that I may truly know and consider these things, that my soul may joyfully submit to your good will, and that I may wait on you in true acceptance and obedience. Amen.






 Section 7.


That God Invites And Engages All Men
To The Exercise Of Prayer, And Promises
To Hear Their Petitions.



Anyone who calls on the name of the Lord will be saved.Understood. Please provide the short text for modernization.Joel2:32.



1. These words ought to be carefully
considered; for it is not sufficient to
believe that God knows all things;
we must also remember that God commands
us to pray, and promises to
hear us. Thus, “Whatsoever ye shall
ask the Father in my name, he will
give it you.” John 16:23. “Everyone
that asketh, receiveth; and he that
seeketh, findeth; and to him that
knocketh, it shall be opened.” Matt.
7:8. “Men ought always to pray, and
not to faint.” Luke 18:1. “If any
one lack wisdom, let him ask of God,
that giveth to all men liberally, and
upbraideth not, and it shall be given
him.” James 1:5. “If we ask any
thing according to his will, he heareth
us.” 1 John 5:14. “All things whatsoever
ye shall ask in prayer, believing,
ye shall receive.” Matt. 21:22.
In all these places, both a command
and a promise are expressed; which
must needs make an impression upon
every man that has not a heart of
stone; and he that does not believe
them, is in a desperate state, and
deserves not the name of a man. But
if these things are true, and acknowledged
to be so, why do we not believe
them? Why do we not pray? Why
are not our prayers heard? Why do
we not receive the gifts and graces of
the Holy Spirit? Verily, because we
do not pray with faith, nor wait upon
God with constancy and patience. For
the property of true faith is to submit
ourselves to God, in a quiet and peaceful
resignation of mind; but he that
wavers, is unfaithful and inconstant,
and makes his own prayers void.
Moreover, he denies the truth and
power of God, making him either
unable or unwilling to supply our
wants. Both these are signs of a perverse
spirit.

1. These words should be taken seriously because it's not enough to just believe that God knows everything; we also have to remember that God tells us to pray and promises to listen to us. So, "Whatever you ask the Father in my name, He will provide it for you." John 16:23. "Everyone who asks gets; whoever searches finds; and to anyone who knocks, the door will be opened." Matt. 7:8. "People should always pray and not give up." Luke 18:1. “If anyone needs wisdom, let him ask God, who gives freely to everyone without criticizing, and it will be given to him.” James 1:5. "If we ask for anything that aligns with his will, he listens to us." 1 John 5:14. "Whatever you ask for in prayer, believing that you will receive, you will." Matt. 21:22. In all these instances, both a command and a promise are conveyed, which should impact anyone who doesn't have a hardened heart; and anyone who doesn’t believe them is in a dire situation and doesn't deserve to be called a person. But if these things are true and acknowledged as such, why don’t we believe them? Why don’t we pray? Why aren’t our prayers heard? Why don’t we receive the gifts and blessings of the Holy Spirit? Truly, it’s because we don’t pray with trust or wait on God with steadfastness and patience. The essence of true faith is to submit ourselves to God in a calm and peaceful acceptance; but the one who wavers is unfaithful and inconsistent, rendering their own prayers ineffective. Additionally, they deny the truth and power of God, implying that He is either unable or unwilling to meet our needs. Both of these indicate a twisted spirit.




2. On the other hand, faith gives
quietness to the soul, and makes it
capable of divine grace. God requires
nothing from man but that he should
be quiet, and rest from all his works,
and especially from himself. The
spirit and mind of man are like waters,
upon which the Spirit of God is perpetually
moving. Gen. 1:2. So soon
as our spirit is quiet, and at rest from
the impetuous motions of worldly
[pg 277]
thoughts, then God rests upon it, and
speaks forth the word of his power
into such quiet and still waters; and
the moment of this divine influx is
of more value than the whole world.
Still waters are easily warmed by the
sun, but violent and rapid streams
seldom or never. Unbelief sacrilegiously
robs God of his honor, destroying
the very names of faith and truth.
This changes the Christian into a
heathen and atheist, and, unless repented of,
will lead to his everlasting
destruction.

  
2. On the other hand, faith brings peace to the soul and makes it open to divine grace. God asks nothing from us but to be still, to rest from all our efforts, and especially from our own worries. The spirit and mind of a person are like waters, always stirred by the Spirit of God. Gen. 1:2. As soon as our spirit is calm and free from the overwhelming rush of worldly thoughts, God rests upon it and speaks His powerful word into those quiet and still waters; and the moment of this divine presence is worth more than the entire world. Still waters warm easily in the sun, but turbulent and fast rivers rarely do. Unbelief unjustly takes away God's honor, erasing the true meanings of faith and truth. This transforms a Christian into a nonbeliever and an atheist, and, unless repented, will lead to their eternal destruction.  
[pg 277]



A PRAYER.

A prayer.



O Eternal, faithful, and righteous
God, who canst not lie; I know that
thou dost graciously invite, encourage,
and impel all men, for their own infinite
advantage, to pray unto thee;
and dost offer thy grace and mercy
equally to them all, without distinction
or partiality. Grant, I beseech thee,
Holy Father, that I may seriously lay
these things to heart, and attain a
true, firm, and upright faith, and not
be deaf to the invitations of thy infinite
mercy; but may constantly and
cheerfully submit myself to thee, and
expect with patience thy light within
my soul. Amen.

O Eternal, faithful, and righteous God, who cannot lie; I know that you graciously invite, encourage, and urge everyone, for their own immense benefit, to pray to you; and you offer your grace and mercy equally to all, without distinction or favoritism. I pray, Holy Father, that I may truly take these things to heart, and develop a genuine, strong, and upright faith, and not be indifferent to the invitations of your boundless mercy; but may I consistently and joyfully submit myself to you, and patiently await your light within my soul. Amen.







 Section 8.


God Is No Respecter Of Persons, But Has
An Impartial Love For All His Creatures.



The Lord is kind to everyone, and his compassion extends to all his creations.Understood! Please provide the text you want me to modernize.Ps.145:9.



1. I am now indeed convinced (some
one may say), that God knows my
necessities better than I can discover
them to him; that he has commanded
prayer, and promised to hear it: but
I am not yet fully satisfied, whether I
in particular am not excluded from
the benefit of these promises?—Come,
then, and let us now show that God is
no respecter of persons, in opposition
to those blind guides, who, by their
false interpretations of some places of
Holy Scripture, particularly Rom. 9:13,
Mal. 1:2, and the like, have endeavored
to prove that God has an
aversion to some particular persons,
and a partial fondness for others; contrary
to the plain and indisputable
testimonies of Holy Scripture, which
we ought firmly to fix in our minds,
that we may not be perverted by the
false glosses of unreasonable men.

1. I’m now really convinced (some might say) that God understands my needs better than I can express them to Him; that He has instructed us to pray and promised to listen to our prayers. But I’m still not completely sure if I, in particular, am excluded from the benefits of these promises. So, let’s show that God doesn’t favor some people over others, unlike those misguided leaders who, through their incorrect interpretations of certain passages in the Bible—especially Romans 9:13, Malachi 1:2, and the like—have tried to argue that God has a dislike for some individuals and a special fondness for others. This goes against the clear and undeniable teachings of the Bible, which we should firmly hold onto in our minds so we aren’t misled by the false interpretations of unreasonable people.



“Of a truth I perceive that God is
no respecter of persons: but in every
nation, he that feareth him, and worketh
righteousness, is accepted with
him.” Acts 10:34, 35.

"Honestly, I get that God doesn’t play favorites: instead, anyone in any nation who respects Him and does what is right is accepted by Him." Acts 10:34, 35.



“The Lord your God is God of gods,
and Lord of lords, a great God, a
mighty, and a terrible, which regardeth
not persons, nor taketh reward.
He doth execute the judgment of the
fatherless and widow, and loveth the
stranger, in giving him food and raiment.”
Deut. 10:17, 18.

"The Lord your God is the God of all gods and the Lord of all lords, a great and powerful God who shows no favoritism and accepts no bribes. He stands up for the fatherless and the widow and loves the foreigner by providing them with food and clothing."
Deut. 10:17, 18.



“God accepteth no man's person.”
Gal. 2:6.

"God shows no favoritism."  
Gal. 2:6.



“There is no respect of persons with
God.” Col. 3:25.

“God doesn’t play favorites.” Col. 3:25.



“As I live, saith the Lord God, I
have no pleasure in the death of the
wicked; but that the wicked turn
from his way and live.—As for the
wickedness of the wicked, he shall not
fall thereby in the day that he turneth
from his wickedness.—None of his sins
that he hath committed shall be mentioned
unto him.” Ezek. 33:11, 12, 16.

"As I live, says the Lord God, I do not take pleasure in the death of the wicked; instead, I want the wicked to turn from their ways and live. —Regarding the wickedness of the wicked, they won’t be punished on the day they turn from their wickedness. —None of the sins they have committed will be held against them." Ezek. 33:11, 12, 16.



“This is a faithful saying, and worthy
of all acceptation, that Christ
Jesus came into the world to save
sinners; of whom I am chief. Howbeit,
for this cause I obtained mercy,
that in me first Jesus Christ might
show forth all long-suffering, for a
[pg 278]
pattern to them which should hereafter
believe on him to life everlasting.”
1 Tim. 1:15, 16.

“This is a reliable statement that everyone should agree with: Christ Jesus came into the world to save sinners, and I’m the worst of them. However, for this reason, I was given mercy so that in me, the worst sinner, Jesus Christ could show His patience as an example for those who would later believe in Him for eternal life.”
1 Tim. 1:15, 16.



“God will have all men to be saved,
and to come unto the knowledge of the
truth.” 1 Tim. 2:4.

"God wants everyone to be saved and to understand the truth." 1 Tim. 2:4.



“God is not willing that any should
perish, but that all should come to repentance.”
2 Pet. 3:9.

“God doesn’t want anyone to be lost; He wants everyone to turn back to Him.”
2 Pet. 3:9.



These and such testimonies of Scripture
ought to be deeply imprinted on
our minds, that every one may know,
that all men are equally dear to God;
that all men were created by him according
to his image, and redeemed
by Jesus Christ. Moreover, God has
sworn by himself, that he desires not
the death of a sinner. Hence God
assists us all by his prevenient grace,
not waiting till we are worthy to receive
it. He comes to us, before we
come to him; he knew us, before we
knew him; he loveth us, before we
love him; he loved us while we were
yet his enemies. Rom. 5:10. He,
therefore, is blind and impious, who
dares assert that God does not love
all men alike. Such a one scorns the
God of heaven, accuses him of injustice,
and makes him a respecter of
persons.

These and similar statements from Scripture should be firmly etched in our minds, so that everyone understands that all people are equally valued by God; that all were created in His image and redeemed by Jesus Christ. Furthermore, God has sworn by Himself that He does not desire the death of a sinner. Therefore, God helps us all with His prevenient grace, not waiting for us to become worthy of it. He reaches out to us before we seek Him; He knew us before we knew Him; He loves us before we love Him; He loved us even when we were His enemies. Rom. 5:10. Therefore, anyone who dares to claim that God does not love all people equally is blind and unholy. Such a person disrespects the God of heaven, accuses Him of injustice, and portrays Him as a respecter of persons.



2. But when it is said that God
loved Jacob, and hated Esau (Rom.
9:13), such language is not to be
understood of them personally, or as
indicating only hatred, but refers to
the exclusion from the inheritance in
the land of promise—not to a hatred
which refuses salvation, but to the
refusal of temporal blessings. And
though we are all sinners, yet God
has a greater regard for those that
love him than for those that continue
in their sins and blindness, neither acknowledging
God for their Father, nor
bringing forth the fruits of repentance.
God takes no pleasure in the wickedness
of these men; but rather desires
that all should be saved. And whereas
it is said that “he hath mercy on whom
he will have mercy; and whom he will
he hardeneth” (Rom. 9:18); we must
know that he hardeneth none but those
who by their unbelief and impenitence
have hardened themselves. These, indeed,
he does at length, with reluctance,
leave to themselves; and being
thus forsaken, they naturally fall
into a state of entire obduracy. And
whereas it is said, that “it is not of
him that runneth, but of God that
sheweth mercy” (Rom. 9:16); it is
plain that God doth elect and anticipate
us by his grace, and not we ourselves,
and that he is the Author and
Giver of all our graces; so that whatsoever
good we do, is owing to him,
and not to ourselves.

2. When it's said that God loved Jacob and hated Esau (Rom. 9:13), this language shouldn't be taken to mean personal feelings or just outright hatred. It actually refers to their exclusion from the inheritance in the promised land—not a hatred that denies salvation, but a refusal of temporary blessings. Even though we are all sinners, God shows more favor to those who love Him than to those who continue in their sins and ignorance, who neither recognize God as their Father nor produce the fruits of repentance. God does not take pleasure in the wickedness of these people; instead, He desires for everyone to be saved. And when it's mentioned that "he has mercy on whom he chooses to have mercy; and whom he wants, he hardens" (Rom. 9:18), we need to understand that He only hardens those who, through their unbelief and unrepentance, have hardened themselves. In fact, He reluctantly allows these individuals to be left to themselves, and as a result, they naturally become completely callous. Moreover, when it is stated that “It’s not about the one who runs, but about God who shows mercy.” (Rom. 9:16), it is clear that God chooses us and extends His grace to us rather than the other way around, and that He is the source and giver of all our blessings; thus, any good we do is due to Him, not to our own efforts.



3. This is the true interpretation of
those places, which some perverse
minds have interpreted, as if God had
decreed to damn a great part of mankind
(as the poets feigned of Saturn,
who hated and devoured his own children).
This is a doctrine that tends
directly to subvert our faith, and to
precipitate men into despair, or into
a rude, lawless and Epicurean mode of
life, as appears by woful experience.
From all which snares, and deceits of
the devil, may the Lord deliver us!
Amen.

3. This is the true interpretation of those passages that some misguided people have twisted, as if God decided to condemn a large portion of humanity (like the poets imagined about Saturn, who hated and consumed his own children). This belief directly undermines our faith and pushes people toward despair, or leads them to a reckless, lawless, and hedonistic way of living, as our unfortunate experiences show. May the Lord protect us from all of these traps and deceptions of the devil! Amen.



A PRAYER.

A prayer.



O Eternal and most righteous God,
who acceptest not the persons of men;
but art so just in thy dispensations towards
us all, as to anticipate us with
thy grace and favor, not waiting till
we are already worthy, but bestowing
thy prevenient grace to make us so;
teach me, by thy Holy Spirit, gratefully
to acknowledge thy boundless
mercy towards us. Let thy light arise
[pg 279]
in my heart, that I may not, with the
wicked world, disown that grace which
thou hast already bestowed upon me,
which is that treasure hidden in the
field, the earnest of the inheritance of
the saints; but may diligently search
after it, find it, taste it, and enjoy it.
Amen.

O Eternal and most righteous God,  
who does not favor some people over others;  
but is so just in your dealings with  
us all, that you meet us with  
your grace and favor, not waiting until  
we are worthy, but giving  
your prevenient grace to make us so;  
teach me, by your Holy Spirit, to gratefully  
acknowledge your boundless  
mercy toward us. Let your light shine  
[pg 279]  
in my heart, so that I do not, along with the  
wicked world, deny that grace which  
you have already given me,  
which is that treasure hidden in the  
field, the first installment of the inheritance of  
the saints; but may I diligently search  
for it, find it, taste it, and enjoy it.  
Amen.






 Section 9.


Showing That It Is Equally Sinful To
Pray To God Upon The Presumption Of
Our Own Merit, And To Forbear On
Account Of Our Unworthiness.



Father, I've sinned against heaven and against you, and I’m no longer worthy to be called your son.Understood. Please provide the text you would like me to modernize.Luke15:21.



1. He that prays upon the presumption
of his own holiness and piety,
walketh not in the direct and plain
path of the children of God; but turns
to the right hand, outruns his Saviour,
and, like a sacrilegious robber, deprives
him of the honor due unto him (since
He alone is our righteousness, our holiness,
and our sanctification, 1 Cor. 1:30),
and depends entirely upon his own
unprofitable works; not acknowledging
the merit of Christ alone, but depending
upon human righteousness,
and believing that God hears our
prayers, not for the sake of Jesus
Christ, but for the sake of man's good
works. But this is directly contrary
to Scripture. “If thou, Lord, shouldest
mark iniquity, O Lord, who shall
stand?—But with the Lord there is
mercy, and with him is plenteous redemption.”
Ps. 130:3, 7. A man may
as well say, that the operation of his
eyes causes the light of the sun, as
that his own righteousness is the cause
of his receiving the grace of God.
Abraham, Isaac, Jacob, Elias, &c., were
all saved by grace; all joining in that
petition, “Enter not into judgment
with thy servant, O Lord, &c.” Ps.
143:2.

1. Someone who prays based on the assumption of their own holiness and devotion is not walking in the straightforward path of God's children; instead, they veer off course, surpass their Savior, and, like a sacrilegious thief, deny Him the honor He deserves (since He alone is our righteousness, our holiness, and our sanctification, 1 Cor. 1:30). They rely entirely on their own useless deeds, failing to acknowledge Christ's merit alone, and thinking that God hears our prayers not because of Jesus Christ, but because of human good works. However, this directly contradicts Scripture. “If you, Lord, kept track of sins, Lord, who could stand?—But with you there’s forgiveness, so we can serve you with respect.” Ps. 130:3, 7. A person might as well claim that the function of their eyes creates the sunlight as believe that their own righteousness causes them to receive God's grace. Abraham, Isaac, Jacob, Elijah, etc., were all saved by grace; all of them joined in that plea, "Don't put your servant on trial, Lord." Ps. 143:2.



2. He, on the other hand, that neglects
to pray from a sense of his
manifold transgressions, judging himself
upon that account unworthy to
speak to God, turns to the left hand,
and sinks in his own misery and unworthiness,
affronting the Son of God,
and (without repentance) running into
despair; whilst he thinks that the passion
and death of Christ are not sufficient
to atone for the sins of the whole
world. Against this temptation, let
us call to mind, that “where sin
abounded, there grace did much more
abound.” Rom. 5:20. For our misery
appeals to the mercy of God, our weakness
to his power, our unworthiness
to his majesty, our unrighteousness to
his righteousness.

2. He, on the other hand, who stops praying because he feels overwhelmed by his many mistakes, thinking he’s unworthy to talk to God, turns away and sinks deeper into his own misery and unworthiness, offending the Son of God, and (without repentance) falling into despair; while he believes that the suffering and death of Christ aren’t enough to make up for the sins of the whole world. Against this temptation, let us remember that "Where there was a lot of sin, there was even more grace." Rom. 5:20. For our misery appeals to the mercy of God, our weakness to his power, our unworthiness to his majesty, and our unrighteousness to his righteousness.



“This is a faithful saying, and
worthy of all acceptation, that Christ
Jesus came into the world to save sinners;
of whom I am chief.” 1 Tim.
1:15.

"This is a true statement that deserves complete acceptance: Christ Jesus came into the world to save sinners, and I am the worst of them." 1 Tim. 1:15.



“As I live, saith the Lord God, I
have no pleasure in the death of the
wicked, but that the wicked turn from
his way and live.” Ezek. 33:11.

"As I live, says the Lord God, I don’t take any pleasure in the death of the wicked; instead, I want the wicked to turn from their ways and live." Ezek. 33:11.



“There is now no condemnation to
them that are in Christ Jesus.” Rom.
8:1.

“Now there is no judgment for those who are in Christ Jesus.” Rom. 8:1.



“As for the wickedness of the
wicked, he shall not fall thereby in
the day that he turneth from his
wickedness.” Ezek. 18:21; 33:12.

"When someone bad stops doing bad things, they won't be punished for it." Ezek. 18:21; 33:12.



“For this (the remission of sins)
shall every one that is godly pray.”
Ps. 32:6.

"For the forgiveness of sins, everyone who is righteous should pray."
Ps. 32:6.



“Be not righteous overmuch, neither
make thyself over wise.” Eccles. 7:16.

"Don’t be too self-righteous, and don’t be too clever." Eccles. 7:16.



“If we confess our sins, he is faithful
and just to forgive us our sins, and
to cleanse us from all unrighteousness.”
1 John 1:9.

“If we acknowledge our mistakes, he is reliable and just to forgive us and cleanse us from all wrongdoing.”
1 John 1:9.



“Righteousness shall look down
from heaven.” Ps. 85:11.

"Justice will come from above." Ps. 85:11.



3. If I resolve not to pray till I
[pg 280]
know myself to be worthy, I shall
certainly never do it at all. And if
I should not desire God to bestow
upon me his grace and favor, till by
my own strength I became just and
holy, I should never obtain anything.
Alas, poor man, what canst thou bestow
upon him who standeth not in
need of thy gifts? Rom. 11:35. Or
what canst thou obtain by the workings
of thy corrupt nature, which,
however specious in thine own eyes,
are of no value in the sight of God?
Rom. 3:24. Verily, nothing at all.
Away, then, with all those who glory
in their own righteousness, and pretend
to justify themselves; yea, let
all creatures keep silence before God.
Thine own worthiness will here avail
thee nothing, and thine unworthiness
shall do thee no harm; for the Lord
Jesus Christ, thy Saviour, is he that
“forgiveth thy unrighteousness, and
covereth all thy sin.” Ps. 32:1. But
rather conclude with thyself, that as
a drop of water is swallowed up in
the sea, so are all thy transgressions
in the boundless and incomprehensible
mercies of Jesus Christ.

3. If I decide not to pray until I feel worthy, I will definitely never do it at all. And if I don't want God to give me His grace and favor until I become just and holy on my own, I'll never achieve anything. Poor man, what can you offer to someone who doesn't need your gifts? Rom. 11:35. Or what can you gain by the actions of your flawed nature, which, no matter how impressive they seem to you, have no value in God's eyes? Rom. 3:24. Truly, nothing at all. So, let's dismiss those who take pride in their own righteousness and pretend to justify themselves; let all creatures remain silent before God. Your own worthiness won’t help you here, and your unworthiness won't harm you either; for the Lord Jesus Christ, your Savior, is the one who “forgives your unrighteousness and covers all your sin.” Ps. 32:1. Instead, conclude that just as a drop of water is absorbed in the ocean, so are all your transgressions in the limitless and unfathomable mercies of Jesus Christ.



A PRAYER.

A prayer.



O Merciful and compassionate Father!
who teachest me in thy holy
word how I ought, in thy Son Jesus
Christ, to walk in the narrow way,
turning neither to the right hand nor to
the left; that I may neither fall through
a vain presumption of my own piety,
nor be cast into despair by the gloomy
prospect of my guilt, and so die in my
sins; grant that I may seriously consider
that neither my good works can
merit, nor my sins hinder, the grace
of Christ, my Redeemer; that so I
may continue firm and steadfast
amidst all my temptations; that I
may neither be misled by the evil
spirit of presumption and spiritual
pride that walketh at noonday, nor
be afraid of the destroying angel of
despair that walketh in darkness; but
that, having conquered the weakness
of my nature, I may continue steadfast
in the faith, filled with spiritual
joy and consolation. Let thy grace,
blessed Lord Jesus, begin, carry on,
and perfect this good work in me.
Amen.

O Merciful and compassionate Father!  
You teach me in Your holy word how I should walk in the narrow way through Your Son Jesus Christ, not turning to the right or left; so that I won’t stumble through misplaced confidence in my own goodness or fall into despair over the weight of my guilt, and thus perish in my sins. Help me to truly understand that neither my good deeds can earn me, nor my wrongs can block, the grace of Christ, my Redeemer; so that I may remain strong and steadfast through all my temptations; that I won’t be led astray by the evil spirit of presumption and spiritual pride that strolls in broad daylight, nor fear the destroying angel of despair that lurks in darkness; but that, having overcome the weakness of my nature, I may remain firm in faith, filled with spiritual joy and comfort. Let Your grace, blessed Lord Jesus, initiate, sustain, and complete this good work in me. Amen.






 Section X.


The True Worshipper Ought Not To Seek
After God In Any Particular Place;
For He Finds Him Everywhere In
Spirit And In Truth.



The time is coming when you will neither worship the Father on this mountain nor in Jerusalem. True worshippers will worship the Father in spirit and in truth.Understood. Please provide the text for modernization.John4:21, 23.



1. Where shall we find God? Jer. 23:23.
Must we look for him in consecrated
temples? Must we seek him
in the ends of the earth? Must we
search for him in the stars, or at Jerusalem,
or upon the top of Mount Tabor?
No! but “in spirit and in truth”
(John 4:23) seek and find him. We
are, indeed, sometimes forced to the
fatigue of long journeys, in order to
make our complaints, and beg the
protection of the princes of this
world; but God is everywhere; “He
filleth heaven and earth” (Jer. 23:24),
and is nearer to all creatures
than they are to themselves. “He is
above all, and through all, and in us
all.” Eph. 4:6. The utmost dimensions
of space, and even the boundless
extent of eternity, appear to him as
but a single point. Ps. 139:7. As a
man that walks at noonday, in an
open field, is environed with light,
whether he discern it or be blind, so
are all creatures surrounded with the
presence of God. These are the waters
[pg 281]
upon which the Spirit of God moves,
penetrating through all beings and all
spirits, though ever so pure and glorious.
God is always near to us, though
many are not so to him, having no
more perception of the communications
of his presence than a blind man
has of the light, which he sees not,
though surrounded by it. God never
turns away from us; but we, being
turned away from him, fall into that
degree of blindness, as to say, that
God has withdrawn himself from us,
and is become unkind to us; whereas,
the change is only in ourselves, and
in our own hearts, by which we are
tempted to charge God foolishly.
Thus the sinner, by turning away
from God, becomes his own tormentor;
whilst God continues unchangeably
just and good in all his
works (Ps. 145:8); however often
man, being blinded and turned away
from God, may represent him as an
angry, unjust, and unmerciful being.

1. Where can we find God? Jer. 23:23. 
Do we need to look for him in sacred temples? Should we search for him at the ends of the earth? Do we need to seek him in the stars, in Jerusalem, or on top of Mount Tabor? No! We should seek and find him “in spirit and in truth” (John 4:23). Indeed, sometimes we have to go through the exhaustion of long journeys to voice our complaints and ask for the protection of the rulers of this world; but God is everywhere; “He fills heaven and earth” (Jer. 23:24), and is closer to all beings than they are to themselves. "He is above everything, through everything, and within all of us." Eph. 4:6. The vastness of space, and even the limitless expanse of eternity, seems to him like just a single point. Ps. 139:7. Just like a person walking in broad daylight in an open field is surrounded by light, whether they notice it or not, all beings are enveloped in the presence of God. These are the waters [pg 281] upon which the Spirit of God moves, reaching through all beings and all spirits, no matter how pure and glorious they may seem. God is always close to us, even if many don't feel the same closeness to him, lacking any awareness of his presence like a blind person lacks awareness of the light that surrounds them. God never turns away from us; rather, we turn away from him, falling into such blindness that we say God has distanced himself from us and has become unkind; when really, the change is within ourselves and our own hearts, leading us to blame God unfairly. Thus, when a sinner turns away from God, they become their own tormentor, while God remains unchangingly just and good in all his works (Ps. 145:8); even when humans, blinded and turned away, may portray him as angry, unjust, and unmerciful.



2. Hence, then, we may gather the
genuine sense of those passages of
Scripture, which say that “the kingdom
of God is within us,” and not without
us (Luke 17:21), and that we have
nothing to do with “them that are
without.” 1 Cor. 5:12. These, without
all dispute, are not to be understood
of any external place, but of the
spirit or inward man, according to the
faith. To confine the kingdom of God
to any certain place, is antichristian,
even as our blessed Lord has told us
that men will say, “Lo, here is Christ,
or lo, there.” Matt. 24:23. But if
any place could save or condemn a
man, then Lucifer himself could never
have become a devil in heaven; nor
would Adam ever have sinned in paradise.
So if any place would condemn
a man, then should no man living be
saved; since this whole world lieth in
darkness, and all the inhabitants
thereof are under the dominion of
the devil, who is the prince of it.
John 12:31. He therefore that has
faith, though with Jonah he were in
the depths of the sea, yet would be in
the kingdom of God; and he that has
it not, though he were in the church,
heard sermons, and would join in acts
of communion, yet in the sight of God
he is without, and has no part in, or
title to, the kingdom of God.

2. Therefore, we can understand the true meaning of those passages of Scripture that say that “the kingdom of God is within us,” and not outside us (Luke 17:21), and that we are not involved with "those who are excluded." 1 Cor. 5:12. These clearly refer not to any external location, but to the spirit or inner self, according to faith. To limit the kingdom of God to any specific place is anti-Christian, just as our blessed Lord warned us that people will say, “Look, there’s Christ, or look, over there.” Matt. 24:23. But if any location could save or condemn someone, then Lucifer could never have become a devil in heaven; nor could Adam have sinned in paradise. So if any place could condemn a person, then no one would be saved; since this entire world is in darkness, and all its inhabitants are under the rule of the devil, who is its prince. John 12:31. Therefore, whoever has faith, even if, like Jonah, they were in the depths of the sea, would still be in the kingdom of God; and whoever does not have faith, even if they were in church, listening to sermons, and participating in communion, in the sight of God is outside, and has no part in or claim to the kingdom of God.



A PRAYER.

A prayer.



O Lord Jesus Christ, who art the
only way, light, and gate of heaven, I
praise thee from the bottom of my
heart, that by this meditation, thou
teachest me how I am in thee, and
thou in me, in whatsoever place I am;
how thou, my true and only High
Priest, art with me, and deliverest me
from my sins, whensoever I lift up my
heart to thee. Though I walk through
the valley of the shadow of death, I
will fear no evil, for thou art with me.
Teach me, O Lord, always to acknowledge
this, and not after the manner of
this ungrateful world, to undervalue
or despise this hidden treasure; but
that I may in true faith seek, find,
taste, and enjoy it. Amen.

O Lord Jesus Christ, who is the only way, light, and gate to heaven, I praise you from the depths of my heart. Through this meditation, you teach me how I am in you, and you are in me, no matter where I am; how you, my true and only High Priest, are with me and deliver me from my sins whenever I lift my heart to you. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me. Teach me, O Lord, to always recognize this and not to underestimate or overlook this hidden treasure like this ungrateful world does; but so that I may, in true faith, seek, find, taste, and enjoy it. Amen.






 Section 11.


The Worshipper Is Not Restricted To
Certain Times Of Prayer, But May At
Any Hour Address God In Prayer, Provided
That He Does Not Hinder Himself.



I have heard you at the right time, and I have helped you on a day of salvation. —Seek the Lord while he can be found; call on him while he is close.Understood! Please provide the text you'd like me to modernize.Isa.49:8; 55:6.Look, this is the right time; look, today is the day of salvation.—2Cor.6:2.



1. From what has been already said
concerning the place, and what we are
now observing further upon that head,
[pg 282]
it is plain, that he is truly happy who
is in the kingdom of God. The reason
of this is, because he has the treasure
within him, wheresoever he is; and
that he, who, through unbelief, is not
in the kingdom of God, is truly a
stranger and foreigner, however he
may with other Christians, hear sermons
and receive the Sacrament. The
place will neither save us nor condemn
us; that can be done by nothing
but faith or unbelief existing in the
heart and spirit of man. The true
Christian, in whatever place he lives,
as he has the Spirit of Christ within
him, so he has, by consequence, a principle
of grace, pardon, and remission
of sins; for Christ is in him. I speak
not this to discourage the external
exercise of preaching; but for the
comfort of all sincere souls under necessities,
sickness, or in strange lands;
when they are assured that they are
truly in Christ, that Christ is in them,
and that they are not “without” but
“within.” This should also alarm the
sinner, who, though living among
Christians, yet, in the sight of God is
excluded. For every unbeliever cuts
himself off from the body of Christ,
and from the most valuable privileges
of his communion; so that a wicked
man, under the agonies of sickness,
would receive no benefit by having
the Holy Sacrament, though the
priest, or even the pope himself stood
by him; or by being brought and laid
in the midst of the church. But if a
man has within him a true and living
faith, it could do him no harm, though
he should die in a heathen country, or
on the sea, without the comfort of the
Holy Sacrament, or a priest; because
Jesus Christ, the true High Priest, is
in him, and even the kingdom of God,
as our blessed Lord abundantly testifies
John 4:21; Luke 17:21; Matt.
24:23. How blind then and miserable
are those men who seek for blessedness
from man, confining it to a
certain place, and look to external
things. This, however, is the case
with many thousands who thus lose
the internal treasure. Externals are
but means, which though not to be despised,
yet are not to be valued as the
end itself, to which they are intended
to lead. Christ is the great treasure
of man, who can bestow himself without
the use of means, where they cannot
be had. We come together in the
church, that with one accord we may
exhort and admonish one another in
the divine Presence, call upon God to
avert public evils and calamities, and
exercise one another in divine matters,
that so we, who are otherwise totally
blind in spiritual things, being excited
by these means, may at length understand
and see that God is not contained
“in the heaven of heavens”
(1 Kings 8:27), nor confined to any
place; being, as Job witnesseth,
“high as heaven, deeper than hell,
longer than the earth, and broader
than the sea.” Job 11:8, 9.

1. Based on what we've already discussed about the location and what we are now further observing, [pg 282] it's clear that the truly happy person is the one who is in the kingdom of God. The reason for this is that they possess the treasure within themselves, no matter where they are. In contrast, someone who, due to unbelief, is not in the kingdom of God is genuinely a stranger and foreigner, regardless of whether they hear sermons or participate in the Sacrament with other Christians. The location itself cannot save or condemn us; only faith or disbelief present in a person's heart and spirit can do that. A true Christian, wherever they live, has the Spirit of Christ within them, which gives them a foundation of grace, forgiveness, and the remission of sins; because Christ is in them. I don’t say this to undermine the importance of preaching, but rather to comfort all sincere individuals who may be in times of need, sickness, or far from home; reminding them that they are genuinely in Christ, that Christ is in them, and that they are not "without" but "inside." This should also serve as a wake-up call for sinners who, while living among Christians, are still excluded in the eyes of God. Every unbeliever separates themselves from the body of Christ and from the most precious privileges of His fellowship; thus, a wicked person in the throes of sickness would gain nothing from receiving the Holy Sacrament, even if a priest or the pope were there beside them or if they were taken to the church's center. However, if someone possesses true and living faith within themselves, their situation wouldn’t harm them, even if they were to die in a non-Christian country or at sea, without the comfort of the Holy Sacrament or a priest; because Jesus Christ, the true High Priest, is in them, along with the kingdom of God, as our blessed Lord clearly states in John 4:21; Luke 17:21; Matt. 24:23. How blind and miserable are those who seek happiness from others, limiting it to a specific place and focusing solely on external things! Unfortunately, this is the reality for many thousands who end up missing out on the internal treasure. External rituals are merely means to an end; although they shouldn't be disregarded, they shouldn’t be valued as the goal itself that they’re meant to lead to. Christ is the ultimate treasure for humanity, who can give Himself freely without the need for any intermediary when they are not available. We gather in churches to jointly encourage and advise each other in God’s presence, to ask God to prevent public evils and disasters, and to engage one another in spiritual matters, so that we, who are otherwise completely blind to spiritual realities, might ultimately come to understand that God is not confined to “the highest heaven” (1 Kings 8:27), nor limited to any specific location; as Job testifies, "as high as heaven, deeper than hell, longer than the earth, and wider than the sea." Job 11:8, 9.



2. What we have observed of place,
may be also applied to time, to which
the eternal and unchangeable God is
by no means confined, so as not to be
always at liberty to hear our prayers.
Great men and princes of this world
are not always to be spoken with, and
frequently refuse admittance to their
petitioners; being engaged either by
the necessities or diversions of life.
But our God cannot be thus separated
from his creatures; at one view, He
sees, and hears, and considers all
things that are done upon the earth,
and “understandeth our thoughts afar
off.” Ps. 139:2. He numbereth “the
very hairs of our heads” (Matt. 10:30);
and “a thousand years in his sight
[pg 283]
are but as one day.” Ps. 90:4; 2 Pet.
3:8. God is not capable of alteration
or change; is confined to no time,
limited by no place, always ready to
hear and to help us; yea, he is continually
“standing at the door, and
knocking, that we may open to him.”
Rev. 3:20. So that he is always ready,
but we are not. Whereas if we would
constantly and without ceasing wait
for Him, we should never fail to receive
a ready answer to all our prayers.

2. What we have observed about place may also apply to time, to which the eternal and unchangeable God is by no means confined, allowing Him to always be available to hear our prayers. Great men and rulers of this world can't always be approached, and often turn away those who ask for their attention, being caught up in the demands or distractions of life. However, our God cannot be separated from His creation; He sees, hears, and considers all that happens on earth at a glance, and “understands our thoughts from afar.” Ps. 139:2. He counts "the very hairs on our heads" (Matt. 10:30); and "A thousand years to Him are like just one day." Ps. 90:4; 2 Pet. 3:8. God does not change or alter; He is not confined by time or limited by space, always ready to hear and help us; indeed, He is continually “standing at the door and knocking, so we can open to him.” Rev. 3:20. So He is always ready, but we are not. If we would constantly and unceasingly wait for Him, we would never fail to receive a prompt answer to all our prayers.



3. But alas! the concerns of this
lower world have so great an influence
upon our minds, distracting our
thoughts, and withholding us from devout
retirement, that we must endeavor
to purify our minds from all thoughts
of the creature, according to a devout
writer, who advises us, “to lay aside
all thoughts of this or that thing,
time or place, and bring all the powers
of our souls into profound repose.”
And in this sabbath or rest of the
soul, in this quiet cessation from the
cares and labors of corrupt nature,
when we pray, God descends with his
living word, and the soul of man perceives
and tastes the truth and love
of God; of which, before this patient
preparation, it was wholly ignorant
and insensible. So that the soul cannot
forbear crying out in the words: “The
Lord, the Lord God, merciful and gracious,
long-suffering, and abundant in
goodness and truth!” (Exod. 34:6.)
“Now, I find thy prevenient grace helping
my infirmities, and assisting me to
pray as I ought.” Then thou wilt be
amazed at the blindness of thy own
heart, which gave thee so imperfect a
notion of God, as to believe that God
was to be persuaded with external
ceremonies, and clamorous prayers,
and that he stood in need of a long
relation of thy wants and necessities;
whereas He sees to the very bottom
of thy soul, and “understandeth all
thy thoughts afar off.”

3. But sadly, the worries of this world have such a strong impact on our minds, leading us to distraction and keeping us from peaceful reflection, that we must strive to cleanse our thoughts of all worldly concerns. A devoted writer suggests that we should “Put aside all thoughts of this or that, time or place, and bring all the energy of our souls into deep rest.” In this Sabbath or rest for the soul, in this quiet break from the stress and struggles of our flawed nature, when we pray, God comes down with His living word, and a person’s soul perceives and experiences the truth and love of God; something it was completely unaware of before this patient preparation. As a result, the soul cannot help but cry out the words: "The Lord, the Lord God, compassionate and kind, patient, and overflowing with goodness and truth!" (Exod. 34:6.) "Now, I see your kindness helping my weaknesses and supporting me in praying the way I should." Then you will be struck by the blindness of your own heart, which gave you such a limited understanding of God that you believed He could be swayed by outward rituals and loud prayers, and that He needed a long list of your wants and needs; when in reality, He sees to the very depths of your soul and "understands all your thoughts from a distance."



A PRAYER.

A prayer.



Almighty, eternal, and most merciful
God and Father! Thy goodness
and truth are higher than the heavens,
deeper than the sea, wider than the
earth; all places are to Thee the same,
and in thy sight all times are alike.
Thou art above all places and all
times, and yet dost penetrate and fill
all things. Thou art nearer to me
than I am to myself; thou anticipatest
me with thy grace, and embracest me
with thy mercy, which, through my
blindness and misery, I could neither
know nor hope for. Grant, that by
thy Holy Spirit, I may seriously lay
these things to heart, and for the
future, look up to thee as my merciful
Father, who knowest all things, and
art present at all times, and in all
places, that I may no more presume
to judge of Thee by any natural
blindness, and no more persuade myself
that Thou art to be awakened, or
prevailed upon by my crying; that
thou needest any long discourses of
mine, or requirest any certain time for
prayer. But give me grace to consider,
that the true worshipper may
have access to Thee at all times, and
in all places, and that thy goodness is
always and everywhere present with
us; but that no man can enjoy it, or
taste of thy sweetness, unless he be
first awakened and encouraged by
Thee to engage in devout prayer.
That I may worthily and effectually
perform this, give me thy Holy Spirit,
who may work in me to will and to
do according to thy good pleasure.
Amen.

Almighty, eternal, and most merciful God and Father! Your goodness and truth are higher than the heavens, deeper than the sea, and wider than the earth; all places are the same to You, and in Your sight all times are alike. You are above all places and all times, yet You fill and penetrate all things. You are closer to me than I am to myself; You meet me with Your grace and embrace me with Your mercy, which, due to my blindness and misery, I could neither know nor hope for. Grant that by Your Holy Spirit, I may seriously reflect on these things and, moving forward, look up to You as my merciful Father, who knows all things and is present at all times and in all places, so that I no longer presume to judge You through my natural blindness, nor convince myself that You need to be awakened or persuaded by my cries; that You require any lengthy discussions from me or need a specific time for prayer. Instead, give me the grace to realize that a true worshipper can reach You at any time and in any place, and that Your goodness is always and everywhere present with us; but that no one can enjoy it or taste Your sweetness unless they are first awakened and encouraged by You to engage in heartfelt prayer. To perform this worthily and effectively, give me Your Holy Spirit, who may work in me to will and to do according to Your good pleasure. Amen.



[pg 284]



 Section 12.


The Considerations Stated Above, Not
Only Dispose The Heart To True Prayer,
But Also Furnish Various Useful Lessons.



Before they even call, I will answer; and while they are still speaking, I will hear.Please provide the text you want modernized.Isa.65:24.



1. The first lesson which we learn
is, that God has not commanded us to
pray for his own sake, for he knoweth
all things; but that we, being excited
by these means, may be led to understand
that he does know all things.
God has so tender a concern for us,
that he seems not to know anything,
till we reflect within ourselves, that
he does indeed know it. Hence it
comes to pass, that when men do not
diligently pray, they seem to think
that God does not know. And, on
the contrary, when we exercise ourselves
in prayer, we soon learn that
God knoweth all our necessities, and
hath numbered the very hairs of our
heads before we were born. These
are thoughts that cannot enter into
the hearts of those who despise the
duty of prayer.

1. The first lesson we learn is that God hasn't commanded us to pray for His own sake, because He knows everything; rather, He wants us to be inspired by prayer to realize that He does understand everything. God cares for us so deeply that it seems He doesn't know anything until we reflect within ourselves that He truly does. This is why, when people don't pray diligently, they act like God isn't aware. Conversely, when we engage in prayer, we quickly realize that God knows all our needs and has counted the very hairs on our heads before we were even born. These are thoughts that don't occur to those who disregard the importance of prayer.



2. Secondly. We need not apply to
God, as we do to one another, with a
long account of our wants: all that
we have to do is, daily to exercise
ourselves in prayer, so that the inner
man may enter into the kingdom of
God.

2. Second. We don’t need to approach God like we would each other, providing a long list of our needs: all we really need to do is practice our prayers every day, so that our inner selves can connect with the kingdom of God.



3. Thirdly. God is (as Dr. Tauler
says) a thousand times more ready to
give, than we are to receive, through
prayer and hope.

3. Thirdly. God is (as Dr. Tauler says) a thousand times more willing to give than we are to receive through prayer and hope.



4. Fourthly. God stands in no need
of any external ceremonies of ours,
our watchings, fastings, or cryings, to
awaken him, who “neither slumbereth
nor sleepeth.” Ps. 121:4. He not only
foreknows our desires and prayers, but
even our existence (Jer. 1:5); yet, on
the other hand, the dulness and stupidity
of men may by these exercises be
excited, encouraged, and instructed to
consider and understand the tender
mercies of God towards all mankind.

4. Fourth. God doesn't need any of our rituals, like our watchings, fasts, or cries, to wake Him up, as He "neither slumbers nor sleeps." Ps. 121:4. He not only knows our desires and prayers in advance but is also aware of our very existence (Jer. 1:5); however, on the flip side, these practices can help awaken, motivate, and teach people to recognize and appreciate God's compassion for all humanity.



5. Fifthly. Hence we discover the
goodness, truth, and loving-kindness
of God towards all men; and, on the
other hand, the blindness and unbelief,
the stupidity and unspeakable dulness
of mankind towards God, who have
so great a contempt of the mercies of
God, and are so backward in their
prayers and endeavors to obtain his
grace.

5. Fifth. This shows us the goodness, truth, and love of God towards everyone; and, on the other hand, the ignorance and lack of faith, the foolishness and incredible dullness of people towards God, who have such a deep disregard for God’s mercies, and are so hesitant in their prayers and efforts to receive His grace.



6. Sixthly. God is righteous in all
his works; and so far from his being
the author of our miseries, blindness,
and ignorance, we are indeed the cause
of it ourselves; whilst, in contempt of
his commands, we neglect to implore
his mercies, and beg the blessings
which he has promised to bestow on all
that ask him. This is sufficient to vindicate
the justice and impartiality of
God in all his dealings towards us, and
to lay the blame of all our sins and
punishments upon ourselves, who are
indeed the authors of both.

6. Sixth. God is just in all His actions; and far from being the cause of our sufferings, confusion, and lack of understanding, we are actually the ones responsible for it. When we ignore His commands, we fail to seek His mercy and request the blessings He has promised to those who ask. This is enough to defend the justice and fairness of God in all His interactions with us, and to hold us accountable for our sins and punishments, as we are indeed the creators of both.



7. Seventhly. God is not confined to
any certain time and place, but desires
to be worshipped at all times, and
in all places, in spirit and in truth.

7. Seventh. God isn’t limited to any specific time or place but wants to be worshipped at anytime and in everywhere, in spirit and in truth.



8. These observations will rectify
many mistakes, and open a man's
eyes to discover things, of which he
would otherwise have been ignorant.
But though it is a shameful thing for
a Christian to be ignorant of these
matters, yet it is much more so to
know, and not to reduce them to
practice.

8. These insights will correct many errors and help a person realize things they would have otherwise missed. While it's unfortunate for a Christian to be unaware of these things, it's even worse to know them and not put them into action.



A PRAYER.

A prayer.



Awaken us, O God, that we may
watch; draw us to Thee, and we will
run in the true way, which conducts
to the kingdom of God; through Jesus
Christ our Lord. Amen.

Awaken us, God, so that we can be watchful; draw us to You, and we will follow the right path that leads to the kingdom of God; through Jesus Christ our Lord. Amen.





[pg 285]






 Chapter 35.


 Prayer is a sign of a true Christian, meaning someone who is anointed by the Lord.



Please listen, Lord, I'm in need because I am poor and vulnerable.Understood. Please provide the text you would like me to modernize.Ps.86:1.



These words give us an admirable
account of the grounds and reasons
of prayer; that it is quickened by affliction
and a sense of misery, and is a
mark of a true Christian.

These words provide a commendable explanation of the reasons for prayer; that it is activated by suffering and a feeling of distress, and is a sign of a genuine Christian.




2. I. For, first, every Christian is
anointed and baptized with the Holy
Spirit (1 John 2:20), who, when he
is not resisted nor grieved, but obeyed,
is continually groaning (Rom. 8:26)
in the heart of man, raising and exalting
the devout soul from earth to
heaven. For as spirituous liquor extracts
the strength and virtue of the
herbs and flowers on which it is poured;
so man, who is the flower of God,
planted by the Lord himself, “a plant
in the house of God” (Isa. 61:3; Ps.
92:13), must receive the preparation
of the Holy Spirit, that his odor and
sweet smell may therewith ascend up
to God. Whosoever will faithfully attend
to the workings of the Holy
Spirit, and not resist his operations,
will soon be convinced of the truth of
these observations; he will perceive
a devout sigh springing up from his
heart, and breaking forth into these
or the like words: “Great God, Holy
Father, have mercy upon me!” As
myrrh, frankincense, or other sweet
perfumes, by being thrown upon burning
coals, send forth a smoke and delicious
fragrance, which they would
not do without the help of fire; so
whenever the fire of the Holy Spirit
touches our hearts, and He is not hindered,
there immediately arises a most
fragrant perfume of sighs and prayers.
And these are “golden vials full of
odors, which are the prayers of saints.”
Rev. 5:8. Whence it appears, that
devout sighs and prayers are the truest
sign or indication of the Holy Spirit
in the heart of man.

  
2. I. First of all, every Christian is anointed and baptized with the Holy Spirit (1 John 2:20), who, when not resisted or grieved, but obeyed, is continually groaning (Rom. 8:26) in the heart of a person, lifting and elevating the devoted soul from earth to heaven. Just as strong liquor extracts the essence and qualities of the herbs and flowers it's poured over, so too must man, who is the flower of God, planted by the Lord himself, "a plant in the house of God" (Isa. 61:3; Ps. 92:13), receive the preparation of the Holy Spirit, so that his fragrance and sweet scent can rise up to God. Anyone who sincerely pays attention to the workings of the Holy Spirit and does not resist His actions will soon be convinced of the truth of these insights; they will feel a devout sigh emerging from their heart, breaking forth into these or similar words: "Great God, Holy Father, please have mercy on me!" Just as myrrh, frankincense, or other sweet perfumes emit a smoke and delightful aroma when placed on burning coals—something they wouldn’t do without the fire; so whenever the fire of the Holy Spirit touches our hearts, and He is not obstructed, a most fragrant cloud of sighs and prayers immediately arises. And these are "golden vials filled with fragrances, which are the prayers of saints." Rev. 5:8. This shows that devout sighs and prayers are the truest sign or indication of the Holy Spirit in the heart of a person.




3. II. The soul of man is also called
the temple or habitation of the Holy
Ghost; and what is more likely to be
heard there, than the prayers of its
divine Inhabitant, who is emphatically
called, “The Spirit of grace and
of supplication”? Zech. 12:10. Hence
prayer, when it proceeds from the
very bottom of the heart, is a certain
sign of the indwelling of the Holy
Spirit. I do not here refer to the
prayers of hypocrites, of whom God
speaketh by the mouth of his prophet,
saying: “This people draw near me
with their mouth, but have removed
their heart far from me” (Isa. 29:13);
but the true prayer, which is of
the operation of the Holy Spirit, arises
from the depth of the soul; and is like
plentiful springs of water, for which
the more deeply you dig, the higher
you may raise them. Christ is the
pure and beautiful fountain of salvation.
Let every one, therefore, that
thirsteth, come and drink. Isa. 55:1.
His spring is very deep, namely, his
eternal Divinity. “He that believeth
on him, out of his belly shall flow
rivers of living water” (John 7:38);
that is, prayers and the gifts of the
Holy Ghost.

  
3. II. The soul of a person is often referred to as the temple or home of the Holy Spirit; and what could be more likely to be heard there than the prayers of its divine resident, who is specifically called, "The Spirit of grace and prayer"? Zech. 12:10. Therefore, genuine prayer, when it comes from the depths of the heart, is a clear indication of the Holy Spirit living within. I’m not talking about the prayers of hypocrites, of whom God speaks through His prophet, saying: "These people come to me with their words, but their hearts are far away from me." (Isa. 29:13); rather, true prayer, which is influenced by the Holy Spirit, springs from the depths of the soul and is like abundant sources of water. The deeper you dig, the higher you can pull them up. Christ is the pure and beautiful fountain of salvation. So, let everyone who is thirsty come and drink. Isa. 55:1. His well is very deep, precisely because of His eternal Divinity. "Whoever believes in him will have rivers of living water flow from within them." (John 7:38); meaning, prayers and the gifts of the Holy Spirit.

[pg 286]



4. III. This is confirmed by the
office of the Holy Spirit, which is, “to
teach and to comfort” (John 16:7-13),
neither of which he can do, unless He
speaks; and that He cannot do, unless
He have a church and a temple to speak
in. This temple is the heart of man;
and his language consists of the devout
aspirations of the souls in which He
operates; he has a secret and heavenly
voice, which our heart hears, for
he beareth witness with our spirit,
that we are the children of God,—whereby
we cry, Abba, Father. Rom.
8:15, 16. Man cannot receive comfort,
unless his heart, by being broken
and contrite, be made capable of consolation.
Ps. 51:17. This is a very
significant figure taken from human
bodies. For when the arm, or any
other part, is broken, or bruised by
some accident, what pleasure the
broken and bruised part feels when
soothed with some healing ointment!
How does it assuage the throbbing
pains of the limb, and, as it were, lull
it into soft repose! So when the heart
is wounded with affliction and sorrow,
is broken and bruised with a lively
sense of its misery, then the Holy
Spirit shows himself truly a Comforter,
shedding forth the oil of heavenly
consolation into our afflicted breasts.
For “he healeth the broken in heart,
and bindeth up their wounds.” Ps.
147:3. “Heal me, O Lord, and I
shall be healed; save me, and I shall
be saved: for thou art my praise.”
Jer. 17:14.

  
4. III. This is confirmed by the office of the Holy Spirit, which is, "to teach and to support" (John 16:7-13), neither of which He can do unless He speaks; and He cannot do that unless He has a church and a temple to speak in. This temple is the heart of man; and His language consists of the devout aspirations of the souls in which He operates. He has a secret and heavenly voice that our hearts hear, for He testifies with our spirit that we are the children of God—whereby we cry, Abba, Father. Rom. 8:15, 16. Man cannot receive comfort unless his heart, having been broken and contrite, is made capable of consolation. Ps. 51:17. This is a very significant comparison taken from human bodies. When an arm or any other part is broken or bruised by some accident, how much pleasure does that broken and bruised part feel when it is soothed with some healing ointment! How it eases the throbbing pains of the limb and, so to speak, lulls it into soft repose! So when the heart is wounded with affliction and sorrow, broken and bruised by a vivid sense of its misery, the Holy Spirit truly reveals Himself as a Comforter, pouring out the oil of heavenly consolation into our troubled hearts. For "He heals the brokenhearted and binds up their wounds." Ps. 147:3. "Heal me, Lord, and I will be healed; save me, and I will be saved, for you are my praise." Jer. 17:14.




5. IV. Hence then we may learn
the advantage of afflictions, and the
benefit of the cross. Our blessed
Lord has told us, “They that be whole
need not a physician, but they that
are sick.” Matt. 9:12. Come, therefore,
thou divine Physician of souls;
for we all have need of thee! “Bow
down thine ear, O Lord, hear me:
for I am poor and needy” (Ps. 86:1),—poor
in righteousness and true holiness.
So great is the poverty of man,
that unless he be covered with the
mercy of God, and clothed with the
righteousness of Jesus Christ (Isa.
61:10), he must appear with shame
and nakedness before the judgment of
God and all his holy angels; and in
this respect, man is by nature reduced
so very low, that there is not a more
indigent creature in the world. We
may here apply that which was
spoken to the church of Laodicea,
“Thou knowest not that thou art
wretched, and miserable, and poor,
and blind, and naked.” Rev. 3:17.

  
5. IV. From this, we can understand  
the benefits of hardships and the help that comes from suffering. Our blessed Lord told us, "Healthy people don’t need a doctor, but sick people do." Matt. 9:12. So, come, divine Healer of our souls; we all need you! "Listen, Lord, and hear me: I am poor and in need." (Ps. 86:1)—poor in righteousness and true holiness. Humanity's poverty is so profound that unless we are covered by God's mercy and clothed in the righteousness of Jesus Christ (Isa. 61:10), we will stand before the judgment of God and all his holy angels with shame and nakedness; and in this sense, people are so spiritually impoverished that there is no more destitute being in the world. We can apply what was said to the church of Laodicea, "You don't see that you're in a terrible state—lost, unhappy, broke, blind, and exposed." Rev. 3:17.



6. Moreover, the misery of which
the Psalmist complains, is the effect
of poverty. He that is poor, may
easily be conceived to be miserable.
He certainly is so, who is forsaken by
all, has none to help him, wanders
about, having neither house nor home,
nor a place where to lay his head.
And now, what state can we conceive
to be more wretched, than that of a
man by nature? He has no place
where to rest himself, and knows not
whither to fly for refuge! “If in
this life only we have hope in Christ,
we are of all men most miserable.”
1 Cor. 15:19. Let us then acknowledge
our poverty and spiritual misery
in this life; we shall then receive the
instructions and consolations of the
Holy Spirit. He will teach us in our
poverty, to sigh earnestly after the
riches of divine grace and mercy; and
in our spiritual misery and banishment,
to lift up our eyes to God that
dwelleth in the heavens. For our
blessed Lord has assured us, that “in
his Father's house are many mansions”
(John 14:2); and the Psalmist,
that “when our fathers and
[pg 287]
mothers forsake us, the Lord will
take us up.” Ps. 27:10. Come then,
ye that are in want and banishment,
think upon your heavenly country.
Ye that are poor, naked, and destitute,
remember that the righteousness
of Christ is your clothing, and
the garment of salvation (Isa. 61:10);
therefore, take ye care to preserve
this clothing, “lest ye walk
naked, and men see your shame.”
Rev. 16:15.

6. Moreover, the suffering that the Psalmist talks about is the result of poverty. A poor person can easily be thought of as miserable. They certainly are, especially when they are abandoned by everyone, have no one to help them, and roam around without a house or a place to rest their head. And what state can be more wretched than that of a person by nature? They have nowhere to rest and don’t know where to turn for help! "If our hope in Christ is only for this life, we are the most miserable of all people." 1 Cor. 15:19. Let’s then acknowledge our poverty and spiritual misery in this life; by doing so, we will receive guidance and comfort from the Holy Spirit. He will teach us, in our poverty, to yearn earnestly for the riches of divine grace and mercy; and in our spiritual misery and alienation, to lift our eyes to God who lives in heaven. For our blessed Lord has assured us that "In his father's house, there are many rooms." (John 14:2); and the Psalmist tells us that "When our parents abandon us, the Lord will take care of us." Ps. 27:10. So come, all who are in need and feeling lost, think about your heavenly home. Those who are poor, naked, and destitute, remember that the righteousness of Christ is your clothing and the garment of salvation (Isa. 61:10); therefore, take care to keep this clothing on, "so you don’t walk around naked and have people see your shame." Rev. 16:15.









 Chapter 36.


 On the Benefits and Power of Prayer, and Its True Basis or Foundation.



So let's confidently approach the throne of grace, so we can receive mercy and find help when we need it most.Got it! Please provide the text you'd like me to modernize.Heb.4:16



“Hear my voice according to
thy lovingkindness, O Lord”
(Ps. 119:149), saith David; pointing
out thereby the foundation of our
prayer, namely, the grace of God;
and this is conveyed to us through
our Lord Jesus Christ, who is “full
of grace and truth,” and of whose
fulness we ought all to receive.
John 1:14, 16. For this reason he is also
called the Throne of Grace (Heb. 4:16;
Rom. 3:25), upon which the eye
of faith in prayer ought continually
to be fixed, according to the example
of the children of Israel, who always
offered up their prayers with their
faces towards the mercy-seat. For in
his name, and for his sake alone it is,
that God has promised to hear our
prayers (John 16:23); and thus even
the holy prophets of old prayed: “O
our God, hear the prayer of thy servant,
for the Lord's sake.” Dan. 9:17.

"Listen to me because of Your kindness, O Lord."
(Ps. 119:149), says David; highlighting the basis of our prayer, which is God's grace; and this grace is given to us through our Lord Jesus Christ, who is “filled with grace and truth,” and from whose fullness we should all receive. John 1:14, 16. For this reason, he is also called the Throne of Grace (Heb. 4:16; Rom. 3:25), on which the faith-filled gaze of our prayers should always focus, following the example of the children of Israel, who consistently directed their prayers toward the mercy-seat. For it is in His name, and for His sake alone, that God has promised to hear our prayers (John 16:23); and so even the holy prophets of old prayed: "O God, please listen to the prayer of Your servant, for the sake of the Lord." Dan. 9:17.



2. I. First, the benefit of our prayers
is well expressed by holy David in
the latter part of the above-mentioned
verse (Ps. 119:149): “Quicken me
according to thy judgments.” For
life proceeds from the grace of God.
But what is our life without divine
grace? Therefore says the holy Psalmist,
“Thy lovingkindness is better
than life.” Ps. 63:4. This quickening
virtue is also derived to us through
Christ Jesus. It was for this purpose
that he took our flesh and blood, that
by the quickening virtue of his body,
we also might be quickened. And
this we receive only by the means of
prayer, which draws down a quickening
power into our souls, to heal all
our spiritual infirmities; like that
which flowed from His body whilst on
earth, to cure and heal the diseases
and distempers of all those that
touched him. Luke 6:19. Thus when
we are afflicted and sorrowful, and can
lay hold on Jesus Christ by the prayer
of faith, we immediately find, as it
were, new life and vigor flowing into
our souls from that inexhaustible fountain
of divine grace. This may be
attested by the experience of many
languishing and afflicted souls.

2. I. First, the benefit of our prayers is clearly stated by holy David in the latter part of the verse mentioned above (Ps. 119:149): "Revive me according to your decisions." For life comes from God's grace. But what is our life without divine grace? That's why the holy Psalmist says, "Your kindness is better than life." Ps. 63:4. This life-giving power also comes to us through Christ Jesus. He took on our flesh and blood for this reason, so that through the life-giving power of his body, we too might be revitalized. And we receive this only through prayer, which brings a life-giving force into our souls, healing all our spiritual weaknesses; just like the healing power that flowed from His body while on earth to cure and heal the ailments of everyone who touched Him. Luke 6:19. So when we are afflicted and sorrowful, and we can reach out to Jesus Christ through the prayer of faith, we immediately feel, as if by magic, new life and energy flowing into our souls from that endless source of divine grace. This can be confirmed by the experiences of many weary and suffering souls.



3. Whence we may learn: 1. That
an afflicted soul cannot be refreshed
[pg 288]
or comforted without prayer; as appears
from the example of Christ, in
the history of his passion (Matt. 26:39),
who has himself also for that
reason given us a form of prayer.
Matt. 6:9, etc. And we have, indeed,
great reason to be thankful to God,
who has given us prayer to be as an
universal remedy to all afflicted souls.
2. Where the prophet says, “Hear me
according to thy lovingkindness” (Ps.
119:149), he shows us that prayer is
the proper means of obtaining mercy
and the graces of the Holy Spirit,
such as the increase of faith, charity,
patience, the knowledge of God, devotion,
inward peace and joy. These
are such gifts, such graces, such heavenly
treasures, as are better than
heaven and earth. Moreover, hence we
obtain strength and victory against
the world, the devil, and all our enemies;
which spiritual strength consists
only in prayer. That was the power
by which David and all the saints
conquered their enemies, as appears
by the example of Moses, Elias, Jehoshaphat,
and others, who always
prevailed by faith and prayer. 3.
Every man has need of prayer in respect
to his office, condition, and employment,
in which no man can act
either prudently or successfully without
prayer. We are, indeed, in this
miserable world, like people sailing
amidst rocks and quicksands, and exposed
to innumerable dangers; for
which reason we ought the more
fervently to implore the guidance
and protection of the Holy Spirit.

3. From this, we can learn: 1. That an afflicted soul can't find refreshment or comfort without prayer, as seen in the example of Christ during his passion (Matt. 26:39), who also provided us with a form of prayer for that reason (Matt. 6:9, etc.). We truly have great reason to be thankful to God for giving us prayer as a universal remedy for all troubled souls. 2. When the prophet says, "Listen to me with your kindness." (Ps. 119:149), he reveals that prayer is the right way to receive mercy and the gifts of the Holy Spirit, such as increased faith, love, patience, knowledge of God, devotion, inner peace, and joy. These are gifts, graces, and heavenly treasures that are far better than anything on earth. Additionally, through prayer, we gain strength and victory against the world, the devil, and all our enemies; this spiritual strength comes solely from prayer. That was the power that allowed David and all the saints to conquer their enemies, as shown by the examples of Moses, Elijah, Jehoshaphat, and others, who always triumphed through faith and prayer. 3. Everyone needs prayer concerning their role, situation, and work, as no one can act wisely or successfully without it. In this troubled world, we’re like people sailing among rocks and quicksand, facing countless dangers; for this reason, we should fervently seek the guidance and protection of the Holy Spirit.



4. II. Therefore, holy David adds,
“They draw nigh that follow after
mischief; they are far from thy law.”
Ps. 119:150. And this is a proper
season for prayer. For what the
devil cannot do himself, he leaves to
be accomplished by wicked men, who
are as so many executioners of his
malice, and who make it their continual
employment to disturb and injure
good men. From these no man
is secure; but here the most effectual
help is prayer. Thus, “I will call
upon the Lord who is worthy to be
praised; so shall I be saved from
mine enemies.” Ps. 18:2. “Unto
thee, O Lord, do I lift up my soul. O
my God, I trust in thee; let me not
be ashamed; let not mine enemies triumph
over me. Yea, let none that
wait on thee be ashamed; but let
them be ashamed which transgress
without cause.” Ps. 25:1-3.

4. II. Therefore, holy David adds,  
"Those who seek evil are getting closer; they are distant from your law."  
Ps. 119:150. And this is a fitting time for prayer. For what the devil can't do himself, he gets evil people to do, acting as his agents to spread chaos and harm good people. No one is safe from them; however, prayer is the most effective help. Thus, "I will call on the Lord who is worthy of praise; therefore, I will be saved from my enemies." Ps. 18:2. “To you, Lord, I lift up my soul. My God, I trust in you; don’t let me be put to shame; don’t let my enemies win against me. Yes, may no one who waits for you be put to shame; but let those be ashamed who act deceitfully without reason.” Ps. 25:1-3.



5. But it ought to be carefully noticed
that David says, his enemies are
far from the law of God. These are
all they that persecute others, forsaking
the word of God, and being far
from his fear; whence it follows, that
as they are far from God, so God is
far from them, and nothing but destruction
hangs over their heads. On
the other hand, the faithful, pious, and
devout soul approaches God through
prayer.

5. But we should take note that David says his enemies are far from the law of God. These are all the ones who persecute others, neglecting the word of God and lacking his reverence; it follows that just as they are distant from God, God is distant from them, and nothing but destruction looms over them. In contrast, the faithful, devout, and righteous person draws near to God through prayer.



6. When, therefore, we are daily
lifting up our hearts to God, and learn
to converse with him, we approach
continually nearer and nearer to him,
and by degrees, forgetting this lower
world, from earthly we become heavenly
and spiritual; like Moses, whose
face, when he had conversed forty days
and forty nights with God, shone like
the sun. Exod. 34:29. For as we
easily learn the customs and manners
of those with whom we converse, and
are not so well pleased with any company
as that to which we are accustomed,
so by continual and daily prayer,
we grow daily more and more acquainted
with the manners and language
of our heavenly country, and
are more and more inflamed with divine
[pg 289]
love. Moreover, prayer is a preservative
against sins, temptations,
and all kinds of evils; according to
that saying of Christ: “Watch and
pray, that ye enter not into temptation.”
Matt. 26:41. But if even then
anything befall us, we know that it
is by the immediate permission of
God; and from it with all due submission
and resignation to his will,
we may lawfully pray to be delivered.

6. So, when we lift our hearts to God every day and learn to talk to Him, we get closer and closer to Him. Gradually, as we forget about this worldly life, we become more heavenly and spiritual, just like Moses, whose face shone like the sun after spending forty days and nights with God. Exod. 34:29. Just as we easily adopt the habits and ways of those we spend time with, and prefer the company we're used to, through consistent daily prayer, we become increasingly familiar with the customs and language of our heavenly home and are filled more and more with divine love. Additionally, prayer protects us from sins, temptations, and all kinds of evil, as Christ said: "Stay alert and pray, so you don't fall into temptation." Matt. 26:41. However, if something happens to us, we understand that it’s with God’s direct permission; and in that case, we can humbly and submissively pray to be delivered from it.



7. III. David proceeds: “Thou art
near, O Lord: and all thy commandments
are truth.” Ps. 119:151. Here
he assures us, that the second and the
third foundation of prayer, are the
presence and the truth of God.

7. III. David continues: “You are close, Lord; all your commands are true.” Ps. 119:151. Here he assures us that the second and third foundations of prayer are the presence and the truth of God.



8. How great soever our calamities
may be, there is no one consideration
that gives us so much ease and comfort,
as that of the presence of God
with us: according to that Scripture:
“Fear thou not, for I am with thee:
be not dismayed, for I am thy God.”
Isa. 41:10. In consideration of his
presence, we may with assurance call
upon him in all places, and upon all
occasions. For though our Saviour
tells us, “Thou, when thou prayest,
enter into thy closet, and when thou
hast shut thy door, pray to thy Father
which is in secret; and thy Father
which seeth in secret, shall reward
thee openly” (Matt. 6:6): yet we
are to consider, that these words were
spoken against the hypocrites of those
times, who, from a vain ostentation,
used to pray standing in the synagogues,
and in the corners of the
street; but they are by no means
binding on any man to pray in any
one particular place.

8. No matter how great our troubles may be, there's nothing that brings us more ease and comfort than knowing God is with us: as the Scripture says: "Don't be afraid, for I'm with you; don't feel hopeless, for I am your God." Isa. 41:10. Because of his presence, we can confidently call on him anywhere and at any time. Although our Savior tells us, “But you, when you pray, go into your room, and after shutting the door, pray to your Father who is unseen; and your Father who sees what is done in secret will reward you publicly.” (Matt. 6:6): it's important to understand that these words were directed at the hypocrites of that time, who, out of vanity, would pray standing in synagogues and on street corners; but they do not require anyone to pray in a specific place.




9. We read of the patriarch Isaac
(Gen. 24:63), that he went out at the
eventide into the field to meditate.
And it is plain (Luke 6:12), that our
blessed Lord went alone “into a mountain
to pray, and continued all night
in prayer to God.” We may, therefore,
in all places, and at any time,
pray to God; but more especially
when we are alone, and not disturbed
by the conversation of others. Let
us continually stir ourselves up to this
divine conversation with God, remembering
the words of the Psalmist,
“Thou art near, O Lord.” Now if
this be true, as it most certainly is, we
cannot do better than to be often conversing
with him; according to that
Scripture, “Call ye upon him while
he is near.” Isa. 55:6. “The Lord is
nigh unto all them that call upon
him.” Ps. 145:18.

  
9. We read about the patriarch Isaac (Gen. 24:63) that he went out into the field at dusk to meditate. It's clear (Luke 6:12) that our blessed Lord went alone "went up a mountain to pray and spent the entire night praying to God." Therefore, we can pray to God anywhere and at any time, but especially when we are alone and not distracted by the conversation of others. Let’s keep motivating ourselves to have this divine conversation with God, remembering the words of the Psalmist, "You are near, O Lord." If this is true, and it certainly is, we should frequently engage in conversation with Him, following that Scripture, "Call on him while he's close." Isa. 55:6. "The Lord is close to everyone who calls on Him." Ps. 145:18.



10. IV. So, too, the veracity of God
is a strong obligation upon us to pray,
because we know, 1. That he has commanded
it; “Call upon me.” Ps. 50:15.
2. That he has promised to hear us;
“Before they call, I will answer; and
while they are yet speaking, I will
hear.” Isa. 65:24. 3. That he has
not only promised to hear, but has
actually heard the prayers of the
faithful. This is plain, from the examples
of Moses, David, Samuel,
Joshua, and of Cornelius in the Acts,
whose “prayers and alms ascended
up for a memorial before God.” Acts 10:4.

10. IV. Likewise, the truth of God is a strong reason for us to pray, because we know, 1. That he has commanded it; “Reach out to me.” Ps. 50:15. 2. That he has promised to listen to us; "Before they call, I will respond; and while they're still speaking, I will listen." Isa. 65:24. 3. That he has not only promised to listen but has actually heard the prayers of those who believe. This is clear from the examples of Moses, David, Samuel, Joshua, and Cornelius in the Acts, whose "Prayers and donations were lifted up as a reminder before God." Acts 10:4.



11. Many other examples are to be
found in the Holy Scriptures. And
that thou mayest not think that, because
thou art not such a one as
Moses, David, Elias, or Joshua, therefore
thou shalt not be heard as easily
as they were, thou art to consider
that they all were men “subject to
like passions as we are.” James 5:17.

11. There are many other examples in the Holy Scriptures. And so you don't think that just because you're not like Moses, David, Elijah, or Joshua, you'll be heard any less easily than they were, remember that they were all people "subject to the same emotions as we are." James 5:17.



12. Who was Cornelius? Acts, ch.
10. He was a heathen. Who was
Manasseh? 2 Chron. 33:12, 13. A
most grievous sinner. Yet God has
promised that he will hear the miserable.
[pg 290]
Ps. 34:7. “This poor man
cried, and the Lord heard him.” And
“He will regard the prayer of the destitute,
and not despise their prayer.”
Ps. 102:17. “The expectation of the
poor shall not perish for ever.” Ps.
9:18. The cases just mentioned illustrate
these promises.

12. Who was Cornelius? Acts, ch. 10. He was a non-Jew. Who was Manasseh? 2 Chron. 33:12, 13. A very serious sinner. Yet God has promised that he will listen to those in distress. [pg 290] Ps. 34:7. “This suffering man cried, and the Lord heard him.” And "He will listen to the prayers of the needy and won't overlook their requests." Ps. 102:17. "The hope of the poor will not disappear forever." Ps. 9:18. The situations just mentioned illustrate these promises.



13. V. But as the Psalmist adds:
“Concerning thy testimonies, I have
known of old, that thou hast founded
them for ever” (Ps. 119:152), this
consideration exceedingly encourages
our prayers and strengthens our faith,
and is another immovable foundation
of prayer. The word and promise of
God are built upon an eternal foundation,
being nothing else but God himself
and his Son Jesus Christ; in him
the Word of God, and the salvation of
man were founded “before the foundation
of the world.” Eph. 1:4. Whatsoever
is built upon an eternal basis,
no temporal thing can overturn. It
is this that St. Paul had in his eye
when he tells us that neither height,
nor depth, nor things present, nor
things to come, nor angels, nor principalities
shall be able to separate us
from the love of God. Rom. 8:38.

13. V. But as the psalmist adds:  
"About your testimonies, I have known for a long time that you have set them in place forever." (Ps. 119:152), this realization greatly encourages our prayers and strengthens our faith, serving as a solid foundation for prayer. The word and promise of God are built on an eternal foundation, which is nothing other than God himself and his Son Jesus Christ; in him, the Word of God and the salvation of humanity were established “before the world was created.” Eph. 1:4. Anything built on an eternal basis cannot be shaken by temporary things. This is what St. Paul had in mind when he told us that neither height, nor depth, nor present things, nor future things, nor angels, nor powers will be able to separate us from the love of God. Rom. 8:38.



14. And what greater consolation
can we wish? Or who can refrain
from rejoicing, when he considers that
our faith and prayer are founded upon
that which is eternal? Hence it is
said, “Behold, I lay in Zion for a
foundation, a stone, a tried stone, a
precious corner stone, a sure foundation:
he that believeth shall not make
haste” (Isa. 28:16); or, as St. Peter
explains it, “shall not be confounded”
(1 Peter 2:6): and St. Paul, “Other
foundation can no man lay, than that
is laid, which is Jesus Christ” (1 Cor.
3:11); and again, “The foundation
of God standeth sure, having this
seal, The Lord knoweth them that
are his.” 2 Tim. 2:19.

14. And what greater comfort can we hope for? Or who can hold back from celebrating when we realize that our faith and prayers are based on something eternal? That’s why it’s said, "Listen, I have set in Zion a foundation— a stone, a tested stone, a precious cornerstone, a solid foundation: anyone who believes will not be anxious." (Isa. 28:16); or as St. Peter puts it, “will not be embarrassed” (1 Peter 2:6): and St. Paul, “No one can build on any foundation other than the one already laid, which is Jesus Christ.” (1 Cor. 3:11); and again, "The foundation of God is solid, and it has this seal: The Lord knows who belongs to Him." 2 Tim. 2:19.



15. Against this foundation even
the gates of hell shall not prevail.
Matt. 16:18. This, in short, is the
foundation of our salvation, our faith
and blessedness, which is more secure
than heaven and earth.

15. On this foundation, even the gates of hell won’t stand a chance. Matt. 16:18. In short, this is the foundation of our salvation, our faith, and our blessing, which is more secure than heaven and earth.




16. For prayer is a conversation
with God—a key of heaven—a free
access to God—a familiarity with God—an
opener of his mysteries—a spiritual
banquet—a heavenly enjoyment—a
nurse of virtues—a conqueror of
vices—a medicine of the soul—a remedy
against infirmities—an antidote
against sin—a pillar of the world—a
seed of blessing—an increase of
faith—a support of hope—a parent of
charity—a path of righteousness—a
preserver of constancy—an ornament
of holiness—a fire of devotion—a light
of knowledge—a repository of wisdom—the
strength of the soul—a remedy
against faint-heartedness—a foundation
of peace—the joy of the heart—a
jubilee of the soul—a faithful companion
in this earthly pilgrimage—the
shield of a Christian soldier—a rule
of humility—a forerunner of honor—a
nurse of patience—a guardian of
obedience—a fountain of quietness—the
conquest of devils—a comfort of
the sorrowful—a triumph of the just—the
joy of the saints—a helper of
the oppressed—the ease of the afflicted—the
rest of the weary—an ornament
of the conscience—an advancement
of graces—an acceptable sacrifice—an
encourager of mutual goodwill—the
refreshment of this miserable life—the
sweetening of death—a foretaste
of the heavenly life—the earnest desire
of everlasting salvation.

  
16. Prayer is a conversation with God—it's a key to heaven—a way to freely access God—a connection with Him—an insight into His mysteries—a spiritual feast—a heavenly joy—a nurturer of virtues—a conqueror of vices—a remedy for the soul—a cure for weaknesses—an antidote to sin—a support for the world—a source of blessings—an increase in faith—a foundation for hope—a source of love—a path of righteousness—a safeguard for perseverance—an adornment of holiness—a flame of devotion—a beacon of knowledge—a treasure trove of wisdom—the strength of the soul—a cure for despair—a cornerstone of peace—the joy of the heart—a celebration of the soul—a loyal companion through this earthly journey—a shield for the Christian warrior—a guide to humility—a precursor to honor—a nurturer of patience—a guardian of obedience—a source of tranquility—the defeat of evil—the comfort of the grieving—a victory for the righteous—the joy of the saints—a support for the oppressed—relief for the afflicted—the rest for the weary—an ornament for the conscience—an advancement in grace—an acceptable sacrifice—an encouragement for goodwill—the refreshment of this difficult life—the sweetening of death—a glimpse of the heavenly life—the earnest desire for everlasting salvation.



[pg 291]






 Chapter 37.


 Reasons Why God Definitely Hears Our Prayers.



You, Lord, are good and ready to forgive; you are abundant in mercy to everyone who calls on you. Listen, O Lord, to my prayer; and pay attention to the voice of my pleas. In my time of trouble, I will call on you, for you will answer me.Understood. Please provide the text you would like me to modernize.P.S.86:5-7.



Thus saith the prophet Jeremiah,
“It is of the Lord's mercies that
we are not consumed, because his compassions
fail not. They are new every
morning; great is thy faithfulness.
The Lord is my portion, saith my
soul; therefore will I hope in him.”
Lam. 3:22-24.

Thus says the prophet Jeremiah,  
“It’s because of the Lord's mercy that we aren’t wiped out, for his compassion never runs out. They’re new every morning; great is your faithfulness. The Lord is my portion, says my soul; so I will put my hope in him.”  
Lam. 3:22-24.



2. In these words the Holy Spirit
gives us strong consolation in our afflictions,
drawn from the goodness
and lovingkindness of God; without
which we should immediately be consumed.
As in the natural world light
and darkness, by the appointment of
God, alternately succeed each other,
so do light and darkness, joy and sorrow,
in the spiritual world. Hence
there is a necessity that the light
should spring up after darkness, and
joy after sorrow, in the souls of the
righteous. Ps. 97:11. For both our
life and our well-being depend entirely
upon the loving-kindness of God:
“For in him we live, and move, and
have our being.” Acts 17:28. He is
the never-failing fountain and spring
of life and happiness. His works testify
this, for by the effects we judge
of the cause. Since, therefore, God is
the Maker and Creator of all things
that have life, it follows that He is
Life itself; and as He is the original
of all that is good, it follows, that He
himself is the Supreme Good and
Love itself. For this reason He is
called the Living God, “Thou art the
Christ, the Son of the living God”
(Matt. 16:16); not only from his essence,
as being an original, necessary
Being, but also from the effects which
he produces; because he giveth and
preserveth breath, and life, and motion
to all things. Acts 17:25; Ps.
104:27. “Thou (O Belshazzar), hast
praised the gods of silver and gold,
of brass, iron, wood, and stone, which
see not, nor hear, nor know: and the
God in whose hand thy breath is, and
whose are all thy ways, hast thou not
glorified.” Dan. 5:23. “They have
forsaken me, the fountain of living
waters, and hewed them out cisterns,
broken cisterns, that can hold no water.”
Jer. 2:13. “The Lord is thy
life, and the length of thy days.”
Deut. 30:20. “The Lord is the
strength of my life.” Ps. 27:1.
Whence it follows, that God is in effect
the life of every living creature,
and produces and preserves life in all,
according to the words of St. Paul,
“Of him, and through him, and to him
are all things: to whom be glory for
ever.” Amen. Rom. 11:36. “Christ
is all in all.” Col. 3:11.

2. In these words, the Holy Spirit provides us with strong comfort during our struggles, drawn from the goodness and kindness of God; without which we would be utterly lost. Just as in the natural world light and darkness take turns by God's design, so do light and darkness, joy and sorrow, in the spiritual realm. Therefore, it is necessary for light to follow darkness and joy to follow sorrow in the hearts of the righteous. Ps. 97:11. Our existence and well-being completely rely on God's loving kindness: “For in him we live, move, and exist.” Acts 17:28. He is the never-failing source of life and happiness. His creations show this, as we understand the cause through its effects. Since God is the Maker and Creator of everything alive, it follows that He is Life itself; and since He is the source of all that is good, it follows that He is the Supreme Good and Love itself. For this reason, He is called the Living God, "You are the Christ, the Son of the living God." (Matt. 16:16); not only because of His essence as a necessary Being but also because of the effects He brings about; for He gives and sustains breath, life, and movement to all things. Acts 17:25; Ps. 104:27. "You (O Belshazzar) have honored the gods of silver, gold, brass, iron, wood, and stone, which cannot see, hear, or know. But you have not glorified the God in whose hand your breath is and who controls all your ways." Dan. 5:23. "They have abandoned me, the source of living water, and carved out their own cisterns, broken cisterns that can hold no water." Jer. 2:13. "The Lord is your life and the duration of your days." Deut. 30:20. “The Lord is my source of strength.” Ps. 27:1. Therefore, it follows that God is essentially the life of every living being and generates and sustains life in all, in accordance with the words of St. Paul, "All things are from him, through him, and for him: to him be glory forever." Amen. Rom. 11:36. "Christ is everything." Col. 3:11.



3. Now though all creatures derive
their life from God, yet man has received
it from his Maker in a more
eminent degree; for as he is endowed
with a rational soul, it follows that he
enjoys a more noble life than the rest
of the creatures. The life of angels
again is more noble and glorious than
[pg 292]
that of men, because the glory and
majesty of God manifest themselves
more illustriously in them. Hence
also, angels are described in 2 Thess.
1:7, as “mighty,” because they are not
subject to vanity and change like man.
But the most noble life is that of Jesus
Christ our Lord, because he is God
and Life itself; according to St. John,
“This is the true God, and eternal
life” (1 John 5:20); that is, He is
God of God, Light of Light, very God
of very God. (Nicene Creed.)

3. Although all living beings get their life from God, humans have received it from their Creator in a more significant way; since we possess a rational soul, we live a nobler life than other creatures. The life of angels is even more noble and glorious than that of humans because God's glory and majesty are more clearly seen in them. That's why angels are described in 2 Thess. 1:7 as “mighty,” because they aren't subject to the flaws and changes that come with being human. However, the most noble life is that of Jesus Christ our Lord, as He is God and Life itself; according to St. John, “This is the true God, and eternal life” (1 John 5:20); in other words, He is God from God, Light from Light, true God from true God. (Nicene Creed.)




4. And as God is the fountain and
principle of life, so he is also of all
good. For he is the supreme and
eternal GOOD, and whatsoever bears
the marks and characters of good, is
derived from this original. Thus,
every creature has received a small
portion of the divine goodness, by
which it bears witness of its Maker,
and in some manner calls upon man to
do the same. Thus the vine speaks to
us, “Consider, O man, that the sweetness
of my juice, with which I cheer
thy heart (Ps. 104:15), is the gift of
my Maker.” And so the bread:
“That virtue, O man, by which I satisfy
thy hunger, is bestowed on me by
my Creator and thine.” This is the
meaning of that saying of St. Augustine:
“That God has, as it were, shed
some drops of his divine goodness
upon all the creatures, that they
might thereby contribute to the happiness
of man.” And the Psalmist
says: “Thou crownest the year with
thy goodness; and thy paths drop
fatness.” Ps. 65:11.

  
4. Just as God is the source and essence of life, He is also the source of all goodness. For He is the ultimate and eternal GOOD, and everything that exhibits the qualities of goodness comes from this origin. Thus, every creature has received a small part of divine goodness, which serves as a testament to its Creator and, in some way, urges humanity to do the same. The vine speaks to us, "Consider, O person, that the sweetness of my juice, which brings joy to your heart (Ps. 104:15), is a gift from my Creator." And the bread says: “That food, O human, that fulfills your hunger, is provided to me by my Creator and yours.” This reflects St. Augustine's saying: "God has, in a way, sprinkled some of His divine goodness on all creatures so they can contribute to human happiness." And the Psalmist states: "You end the year with your kindness, and your ways are full of abundance." Ps. 65:11.




5. That which, in nature, we call
the goodness of God, is, by the Scriptures,
called the grace of God; this
bearing relation to the soul, and that
to the body. And as God has, by a
thousand ways, discovered his goodness
in the great Book of nature, so
he has, in innumerable instances, discovered
his grace and mercy in the
Book of his word, all which are completed
in Christ, who is the great
centre of all the treasures of divine
goodness and love that are distributed
in heaven and earth.

  
5. What we refer to in nature as the goodness of God is called the gracefulness of God in the Scriptures; the former relates to the soul, and the latter to the body. Just as God has revealed His goodness in many ways throughout the great Book of nature, He has shown His grace and mercy countless times in the Book of His word, all of which are fulfilled in Christ, who is the central figure of all the treasures of divine goodness and love that are shared in heaven and on earth.



6. Now, as it is the nature of every
good being to be communicative, and
otherwise it ceases to be good (for
who can tell what is good, unless it
thus discover itself?); so no man could
know whether God were good and
gracious unless he had communicated
his grace and goodness to others.
Who could have known the inestimable
benefits of Christ as a Saviour, if
he had not so abundantly manifested
his love towards us?

6. Now, since it’s the nature of every good being to communicate, and otherwise it stops being good (because how can anyone recognize what is good unless it shows itself?), no one could know if God is good and gracious unless he shared his grace and goodness with others. Who could have understood the priceless benefits of Christ as a Savior if he hadn’t so freely shown his love for us?



7. But why was God pleased to
manifest his goodness, grace, and
mercy to mankind? It was for this
reason: that we might believe in him,
love him above all things, and call
upon him in all our troubles; and he
was pleased to make this manifestation
of himself, that it might be, as it
were, the first incentive to kindle the
flames of devotion in our hearts. For
how should we call on him of whom
we have not heard? Rom. 10:14. As
Almighty God discovered himself to
Moses, when he passed by, and he,
upon the sense of his goodness, grace,
and mercy, immediately began to
pray (Exod. 34:8, 9), so has He, in
like manner, manifested himself to us,
and made all his goodness pass before
us, that we also might learn to praise
him.

7. But why did God choose to show his goodness, grace, and mercy to humanity? The reason is this: so that we could believe in him, love him above everything else, and reach out to him in all our struggles; and he wanted to reveal himself to us to inspire the flames of devotion in our hearts. After all, how can we call on someone we haven't heard of? Rom. 10:14. Just as Almighty God revealed himself to Moses when he passed by, and Moses, recognizing God's goodness, grace, and mercy, immediately began to pray (Exod. 34:8, 9), God has similarly revealed himself to us and shown us all his goodness, so that we, too, can learn to praise him.




8. But you will say, How has God
manifested himself to me? If he
would show himself to me, as he did
to Moses, why should I not praise him
as he did? To which I answer: This
is done in Christ Jesus, in whom he
manifested all his goodness after a
[pg 293]
visible manner. “We beheld his glory,
the glory as of the only begotten of
the Father, full of grace and truth.”
John 1:14. And did we but seriously
consider all that our blessed Saviour
has done for us, we should, doubtless,
exclaim: “The Lord, the Lord God,
merciful and gracious, long-suffering,
and abundant in goodness and in
truth.”

  
8. But you might ask, how has God revealed himself to me? If he would show himself to me like he did to Moses, why shouldn’t I praise him as Moses did? To that, I say: This takes place through Christ Jesus, in whom he revealed all his goodness in a [pg 293]  
visible way. “We saw his glory, the glory of the one and only Son from the Father, full of grace and truth.” John 1:14. And if we seriously thought about everything our blessed Savior has done for us, we would surely exclaim: “The Lord, the Lord God, compassionate and kind, patient, and overflowing with goodness and truth.”



10. And thus we see in what sense
the type, which may be discerned in
this narrative of Moses, was fulfilled
by the incarnation of Christ. For
God, descending from heaven in him,
was pleased to make his glory pass
before us.

10. And so we see how the example found in this story of Moses was realized through the incarnation of Christ. For God, coming down from heaven in Him, chose to reveal His glory to us.



11. When Paul and Barnabas
wrought great miracles at Athens, the
heathens cried out, “The gods are
come down to us in the likeness of
men.” Acts 14:11. This was their
judgment of the matter; but we may
in a very proper sense say, that all
the goodness and grace of God did,
by Christ, come down to us upon
earth, in order that we might thereby
be drawn to God, and that the spirit
of faith and prayer might be bestowed
on us. For by prayer only we obtain
the grace and favor of God.

11. When Paul and Barnabas performed great miracles in Athens, the locals shouted, "The gods have descended to us as men." Acts 14:11. This was their take on the situation; however, we can properly say that all the goodness and grace of God came down to us through Christ so that we could be drawn to God, and that the spirit of faith and prayer could be given to us. Because it is through prayer that we gain the grace and favor of God.




12. Let us now produce some reasons
which may convince us, that God
hears our prayers.

  
12. Let’s now provide some reasons that might convince us that God hears our prayers.



13. And first, such is the power of
prayer and entreaty, that they often
pacify and prevail upon, not only the
compassionate and kind, but even
morose and harsh tempers; of which
we have an instance in the case of the
widow, who by her continual prayers,
prevailed even upon that unjust judge,
who neither feared God, nor regarded
man. Luke 18:4, 5. For prayer, as it
proceeds from the spirit, and is, as it
were, the strength of the soul, has a
marvellous power and influence upon
the minds of others, so as to be able
to soften and mould them into any
form of benevolence. Now as God is
not a harsh Being, but merciful in the
highest degree, the most sincere love,
the most perfect patience, the most
generous compassion, the most ardent
love itself, and in a word, the most
absolute perfection; so he cannot but
be tenderly moved by the ardent and
devout prayers of his servants. Were
it otherwise, it would follow, that God
is not supremely good, loving, and
merciful. Now, as true as it is that he
is all this; so true it is that he is easy
to be entreated by devout and humble
prayer.

13. And first, the power of prayer and pleading is such that it often calms and influences not just the compassionate and kind, but even the grumpy and harsh individuals. A clear example of this is the widow, who, through her persistent prayers, managed to sway that unjust judge, who neither feared God nor cared about people. Luke 18:4, 5. Prayer, as it comes from the spirit and acts as the strength of the soul, has an incredible ability to impact the minds of others, softening and shaping them into forms of kindness. Since God is not a harsh entity, but the epitome of mercy, with the most genuine love, the most perfect patience, the most generous compassion, and, ultimately, the highest perfection; he must surely be moved by the passionate and sincere prayers of his servants. If it were otherwise, it would mean that God is not absolutely good, loving, and merciful. Just as it's true that he embodies these qualities, it's equally true that he is open to being moved by genuine and humble prayer.



14. Tauler says: “God is moved
with so vehement a love towards us,
as if his divinity itself depended on us,
and his only aim and design were, to
discover to us the abyss of his divinity,
and the fulness of his essence and
nature; so that all may belong to us,
even as it belongs to him.” And
again, “We were created, and are
called and invited to things immeasurably
great, and eternal; wherefore
God is exceedingly displeased with us,
when we prefer the empty and trifling
vanities of the world before him, who
is ready, not only to bestow all things
else, but even Himself upon us.”
Again, “So great is the love of God
towards us, that he will deny us nothing:
yea, he anticipates our prayers,
meets us (as it were) half-way, and
courts our friendship, being a thousand
times more ready to give, than we are
to receive.”

14. Tauler says: “God loves us deeply, as if His divine nature relies on us, and His main purpose is to show the depth of His divinity and the fullness of who He is; so that everything may belong to us, just as it belongs to Him.” And again, "We were made and invited to experience things that are profoundly great and everlasting; therefore, God is deeply upset with us when we choose the meaningless and trivial distractions of the world instead of Him, who is not only ready to give us everything else but even Himself." Again, "God's love for us is so immense that He won't deny us anything. In fact, He anticipates our prayers, meets us halfway, and desires our friendship, being far more eager to give than we are to receive."



15. The second argument is found in
the truth and promise of God. “Call
upon me in the day of trouble; I will
deliver thee.” Ps. 50:15. “Thou, Lord,
art good and ready to forgive; and
plenteous in mercy unto all them that
call upon thee.” Ps. 86:5. The Lord,
[pg 294]
we see, is good; and if this be not
sufficient, he is also ready to forgive;
and if this do not satisfy us, he is also
plenteous in mercy. But to whom?
Even to all those that call upon him.
Hence, it is said, “The Lord is nigh
unto all them that call upon him, to
all that call upon him in truth. He
will fulfil the desire of them that fear
him; he also will hear their cry, and
will save them.” Ps. 145:18, 19; Isa.
65:24; John 16:23; Matt. 7:7, 8.
Ask, but rest not there; seek also;
neither think this sufficient, but knock.
“For every one that asketh, receiveth;
and he that seeketh, findeth;
and to him that knocketh, it shall be
opened.” “What things soever ye
desire, when you pray, believe that ye
receive them, and ye shall have them.”
Mark 11:24. Compare this with Luke
11:9. And that God will keep his
promise, is as certain, as that he really
is what he, in his holy word, has
declared himself to be. And that he
may hear us, and pour his abundant
goodness upon us, he has commanded
us to pray often, to pray earnestly,
and without ceasing. Luke 18:1; 1
Thess. 5:17.

15. The second argument is based on the God's truth and promise. "Reach out to me when you're in trouble; I will help you." Ps. 50:15. "You, Lord, are good and willing to forgive; and full of mercy for everyone who calls on you." Ps. 86:5. The Lord, [pg 294] we see, is good; and if this isn’t enough, he is also ready to let go; and if this still doesn’t satisfy us, he is also rich in mercy. But to whom? To everyone who reaches out to him. Therefore, it is said, "The Lord is close to everyone who calls on Him, to all who call on Him sincerely. He will meet the needs of those who respect Him; He will listen to their cries and save them." Ps. 145:18, 19; Isa. 65:24; John 16:23; Matt. 7:7, 8. Request, but don’t stop there; search too; don’t think this is enough, but knock on the door. "Everyone who asks gets what they need; those who seek will find; and to those who knock, the door will be opened." "Whatever you want, when you pray, believe that you've received it, and it will be yours." Mark 11:24. Compare this with Luke 11:9. And that God will keep his promise is as certain as that he truly is what he has declared himself to be in his holy word. He has commanded us to pray often, to pray earnestly, and without ceasing so that he may hear us and pour his abundant goodness upon us. Luke 18:1; 1 Thess. 5:17.



16. A third argument for our prayer,
is God's paternal tenderness, which is
thus illustrated. “If a son shall ask
bread of any of you that is a father,
will he give him a stone?—If ye, then,
being evil, know how to give good
gifts unto your children; how much
more shall your heavenly Father give
the Holy Spirit to them that ask him?”
Luke 11:11, 13. And is not God this
Father, “of whom the whole family
in heaven and in earth is named”?
(Eph. 3:15) whom St. Paul calls,
“The Father of mercies, and God of
all comfort?” 2 Cor. 1:3. Shall man
then be merciful, and shall God, that
created that merciful heart, be unmerciful?
Shall he that gave to parents
such tender affection, be without compassion
himself? Why should God call
himself a Father, if he be not of a paternal
disposition? So that, in short,
we must conclude, either that God is
unjustly styled our Father, or else he
will hear the prayers of his children
that call upon him. Hence, it is said,
“Thou, O Lord, art our Father.” Isa.
63:16. And, “I am a father to Israel,
and Ephraim is my firstborn.” Jer.
31:9. But if the affections of a mother
be so great, that she cannot but have
“compassion on the son of her womb”
(Isa. 49:15), why should we think God
so void of mercy? Why should we
question God's compassions toward
us, if we approach him with penitent
and contrite hearts? How do the
mother's bowels yearn over her beloved
son, when she sees him laboring
under any dangerous disease? So the
Almighty God says of himself: “Therefore,
my bowels are troubled for him;
I will surely have mercy upon him,
saith the Lord.” Jer. 31:20.

16. A third argument for our prayer is God's fatherly kindness, which is shown here. “If your son asks you for bread, would you give him a stone? If you, despite your imperfections, know how to give good gifts to your kids, how much more will your heavenly Father give the Holy Spirit to those who ask Him?” Luke 11:11, 13. Isn't God this Father, “to whom the entire family in heaven and on earth belongs”? (Eph. 3:15) whom St. Paul calls, "The Father of mercies and God of all comfort?" 2 Cor. 1:3. Can a human be compassionate, and God, who created that compassionate heart, be unkind? Can He, who gave parents such deep love, be without compassion Himself? Why would God refer to Himself as a Father if He didn't have a fatherly nature? So, ultimately, we must conclude that either God is wrongly called our Father, or He will respond to the prayers of His children who call on Him. Therefore, it is said, “You, Lord, are our Father.” Isa. 63:16. And, "I am a father to Israel, and Ephraim is my firstborn." Jer. 31:9. But if a mother's feelings are so strong that she cannot help but have "compassion for the child she gave birth to" (Isa. 49:15), why should we think God is devoid of mercy? Why should we doubt God's compassion towards us if we come to Him with repentant and humble hearts? How does a mother's heart ache for her beloved son when she sees him suffering from a serious illness? Similarly, the Almighty God says about Himself: “That's why I’m concerned for him; I will definitely show him mercy, says the Lord.” Jer. 31:20.



17. A fourth argument is, the intercession
of Christ. With what ardent
prayer did he, in the time of his humiliation
upon earth, recommend his
Church to his Father, and intercede
for all believers!

17. A fourth argument is the Christ's intercession. With what heartfelt prayer did he, during his time of humiliation on earth, commend his Church to his Father and pray for all believers!



18. Thus, “Holy Father, keep
through thine own name, those whom
thou hast given me; that they may
be one, as we are. Sanctify them
through thy truth; thy word is truth.
I pray not that thou shouldest take
them out of the world, but that thou
shouldest keep them from the evil.
Neither pray I for these alone, but for
them also which shall believe on me
through their word. Father, I will
that they also, whom thou hast given
me, be with me where I am; that the
love wherewith thou hast loved me,
[pg 295]
may be in them, and I in them.” John
17:11, 17, 15, 20, 24, 26. Nor did he
pray so for us only upon earth; for
even now he continues his intercessions
for us at the right hand of God.
“Seeing then that we have a great high
priest, that is passed into the heavens,
Jesus the Son of God;—let us come
boldly unto the throne of grace, that
we may obtain mercy, and find grace
to help in time of need.” Heb. 4:14,
16; 7:26; 9:11; Rom. 8:34.

18. So, "Holy Father, please protect those you’ve given me in your name so they can be united, just like we are. Make them holy through your truth; your word is truth. I’m not asking you to take them out of the world, but to keep them safe from evil. I’m not just praying for these alone, but also for those who will believe in me through their message. Father, I want those you’ve given me to be with me where I am, so that the love you have for me can be in them, and I can be in them." John 17:11, 17, 15, 20, 24, 26. He didn’t just pray this for us while he was on earth; he continues to intercede for us at God’s right hand. "Since we have a wonderful high priest who has entered into heaven, Jesus the Son of God, let’s boldly approach the throne of grace so we can receive mercy and find grace to help us in our time of need." Heb. 4:14, 16; 7:26; 9:11; Rom. 8:34.



19. A fifth argument is, the testimony
of the Holy Spirit, who “beareth witness
with our spirit, that we are the
children of God” (Rom. 8:16), and
this witness in our hearts cannot deceive
us. For if this testimony be in
us of a truth, we shall have a demonstrative
evidence that we are God's
children, and that he hears us in
Christ when we pray unto him.

19. A fifth argument is, the witness of the Holy Spirit, who "testifies with our spirit that we are God's children." (Rom. 8:16), and this witness in our hearts cannot mislead us. If this testimony is truly within us, we will have clear evidence that we are God's children and that He hears us in Christ when we pray to Him.



20. Sixthly, because God and Christ
are with us, and dwell in us by faith,
how can we suppose that God will not
hear our sighs and groans? “Thou
understandest my thought afar off.
There is not a word in my tongue,
but, lo, O Lord, thou knowest it altogether.”
Ps. 139:2, 4. Think not,
therefore, that God is separated from
thee by any distance of place, that
may hinder thy prayers from coming
to him, “for he is in thee, and thou in
him.” Acts 17:28; John 17:23. Since,
therefore, he lives and works in thee,
why should he not hear thy prayers?
“Lord, all my desire is before thee;
and my groaning is not hid from
thee?” Ps. 38:10. “Let the words
of my mouth, and the meditation of
my heart, be acceptable in thy sight.”
Ps. 19:14.

20. Sixth, since God and Christ are with us and live in us by faith, how can we think that God won’t hear our sighs and groans? “You know what I’m thinking from a distance. There’s nothing I say that you don’t fully understand, O Lord.” Ps. 139:2, 4. So don’t believe that God is far away in a way that would keep your prayers from reaching him, "for he is in you, and you are in him." Acts 17:28; John 17:23. Since he lives and works in you, why shouldn’t he hear your prayers? "Lord, all my wishes are in front of you; my struggles are not hidden from you?" Ps. 38:10. “May the words I speak and the thoughts I have be pleasing to you.” Ps. 19:14.




21. Seventhly, because the Holy
Spirit, who is truly God, is also the
Spirit of prayer, and himself maketh
intercession in us with sighs and
groanings unutterable. Zech. 12:10;
Rom. 8:26. Why then shouldest thou
imagine that God will not see, hear,
and regard that which he himself
works in thee? Therefore it is impossible
that even the feeblest sigh
proceeding from the Holy Spirit in us,
and tending towards God, can be lost
or come to nought. For as it proceeds
from God, so it goes to him; and
whatsoever is in him cannot perish.
The deeds are wrought in God, and
will be made manifest. John 3:21.

  
21. Seventh, because the Holy Spirit, who is truly God, is also the Spirit of prayer, and he intercedes for us with inexpressible sighs and groans. Zech. 12:10; Rom. 8:26. So why would you think that God won’t see, hear, and pay attention to what he works in you? Therefore, it’s impossible that even the weakest sigh from the Holy Spirit within us, directed towards God, could be lost or useless. Just as it comes from God, it goes back to him; and whatever is in God cannot be destroyed. The actions are done in God, and they will be revealed. John 3:21.



22. Eighthly, God is not forgetful
like men, as “a book of remembrance
is written before him, for them that
fear the Lord, and that think upon his
name” (Mal. 3:16): so that he cannot
be forgetful of our prayers. God cannot
forget that which is good, nor will
he call the sins of the penitent to remembrance.
So mighty and so abundant
is the grace of God, that he blots
out our sins, and calls not our transgressions
to mind. But the good
which he himself has wrought in us,
he can never forget; for then he must
forget himself and his own works. It
is therefore impossible that God should
disregard those prayers which his own
Holy Spirit works in us; any more
than he can forget his word, or be unmindful
of his promise. “Since I
spake against him, I do earnestly remember
him still,” saith God by the
prophet. Jer. 31:20. And again,
“Thou tellest my wanderings; put
thou my tears into thy bottle.” Ps.
56:8. So he assures us that “He will
ever be mindful of his covenant.” Ps.
111:5. And what is this covenant?
Nothing else but the remission of our
sins, confirmed to us by the death of
Christ, and sealed by his Holy Spirit.
Eph. 1:13.

22. Eighth, God doesn't forget like humans do, as "A book of remembrance is written in His presence for those who revere the Lord and reflect on His name." (Mal. 3:16). This means he cannot forget our prayers. God cannot forget what is good, nor will he remember the sins of those who repent. God's grace is so powerful and abundant that he erases our sins and does not bring our transgressions to mind. However, the good he has done in us is something he will never forget, as that would mean he would have to forget himself and his own works. Therefore, it’s impossible for God to disregard the prayers inspired by his Holy Spirit within us, just as he cannot forget his word or overlook his promises. "Since I spoke out against him, I still think about him sincerely." says God through the prophet. Jer. 31:20. And again, "You monitor my journeys; collect my tears in your bottle." Ps. 56:8. He assures us that "He will always remember his agreement." Ps. 111:5. And what is this covenant? It is nothing less than the forgiveness of our sins, confirmed to us by the death of Christ and sealed with his Holy Spirit. Eph. 1:13.




23. And now, perhaps, thou wilt
say, If these things are so, how comes
[pg 296]
it to pass that God does not hear and
grant my petitions? I have often
prayed, and called, and sighed, and
all to no purpose.

  
23. And now, maybe you’ll ask, If these things are true, why does it seem  
[pg 296]  
that God doesn’t hear or answer my requests? I’ve prayed many times, called out, sighed, and it all seems for nothing.



24. Thus much, indeed, must be
granted, that many a man prays a
great while for that which he does
not obtain; and thence we judge that
his prayers are not heard. What then
becomes of these our reasons for believing
that prayer will assuredly be
heard? This is a very great trial,
and has given much disturbance to
many sincere and well-disposed souls.

24. It must be acknowledged that many people pray for a long time for things they never receive; from this, we conclude that their prayers go unanswered. So what happens to our reasons for believing that prayer will definitely be heard? This is a significant challenge and has caused a lot of distress for many sincere and well-meaning individuals.



25. But here we must observe, that
the certainty of God's hearing our
prayers, is incontestably proved by
the arguments already produced,
which are built upon an immovable
foundation; whence it appears, that
God does as certainly hear our prayers,
as He is (1.) merciful, and a lover
of mankind. (2.) As he is true in all
his promises, yea, eternal truth itself.
(3.) As he has a fatherly tenderness
for us. (4.) As Jesus Christ is our
mediator. (5.) As God and Christ
dwell in us; which are all truths so
certain and evident, that no believing
heart ought to question them.

25. But here we need to note that the certainty of God's listening to our prayers is clearly proven by the arguments already presented, which are based on a solid foundation. Therefore, it’s clear that God hears our prayers just as certainly as He is (1.) merciful and loves humanity. (2.) As He is true to all His promises, indeed, the very essence of truth. (3.) As He has a fatherly care for us. (4.) As Jesus Christ is our mediator. (5.) As God and Christ live in us; these are all truths so undeniable and obvious that no believing heart should doubt them.



26. But we complain that God does
not presently give us what we ask for,
and, therefore, that our prayers are
not heard. For this two reasons may
be given: 1. That God hears our
prayers, regarding more our happiness
than our desires. 2. That he reserves
to himself the liberty of bestowing
the blessings which we ask,
either upon our bodies or our souls, as
he shall think most proper. Thus,
perhaps, we ask of God some temporal
blessings, who seeing them to be unfit
for us, gives us spiritual ones; by
which means we not only receive
what we prayed for, but so much the
more, as the good of the soul is to be
preferred to that of the body. For as
the soul is much more noble than the
body, and spiritual blessings are more
excellent than earthly; so much better
is it for us, that God should give
us his eternal and spiritual blessings
rather than those transitory and
fading enjoyments in which we are
generally most delighted. He hears
our prayers, not always with respect
to our bodies, but to our souls; which
is of far greater importance. If it
should please God to visit you with
some bodily disease, and you pray for
health, doubt not; your prayers will
be heard, and you shall certainly enjoy,
if not the health of your body,
yet the health of your soul, which is
much to be preferred. Every man in
his sound senses must think so. What
advantage would it be to have the
body in health, but a sinful, distempered
soul, liable to eternal death?
When it is well with the soul, a man
may say with David, “Whom have I
in heaven but thee? and there is none
upon earth that I desire besides thee.
My flesh and my heart faileth: but
God is the strength of my heart, and
my portion forever.” Ps. 73:25, 26.
And with the suffering Job, “I know
that my Redeemer liveth.” Job 19:25.
And from Him the soul may derive
life. Therefore David, comparing
spiritual blessings with earthly, tells
us: “The law of thy mouth is better
unto me than thousands of gold and
silver.” Ps. 119:72.

26. But we often complain that God isn’t giving us what we ask for right now, and because of that, we feel like our prayers go unheard. There are two reasons for this: 1. God hears our prayers with a focus on our happiness rather than just our wants. 2. He keeps the option to grant the blessings we ask for—either for our bodies or our souls—based on what He thinks is best. So, sometimes we ask God for some temporary blessings, but seeing they're not suitable for us, He gives us spiritual blessings instead. In this way, we not only receive what we prayed for, but much more, since the good of the soul is more important than the good of the body. Just as the soul is far nobler than the body, and spiritual blessings are superior to earthly ones, it is far better for us that God gives us His eternal and spiritual blessings instead of those fleeting pleasures we often crave. He hears our prayers, not just concerning our bodies, but more significantly about our souls. If God decides to visit you with some physical illness and you pray for health, don’t doubt; your prayers will be heard, and you will surely enjoy, if not the health of your body, then the health of your soul, which is far more valuable. Anyone in their right mind must agree. What good would it do to be physically healthy with a sinful, troubled soul at risk of eternal death? When the soul is well, one can say, like David, "Who do I have in heaven besides you? And there’s no one on earth I want more than you. My body and my heart may fail, but God is the strength of my heart and my forever support." Ps. 73:25, 26. And like the suffering Job, "I know that my Redeemer is alive." Job 19:25. And from Him, the soul can find life. So David, comparing spiritual blessings to earthly ones, tells us: "Your words mean more to me than thousands of gold and silver." Ps. 119:72.



27. But, perhaps, you will say that
you pray for both; the health of your
soul as well as of your body; and for
spiritual blessings, as well as temporal.
To this the Lord himself
answers thee, “My grace is sufficient
for thee” (2 Cor. 12:9); which was
the reply given to St. Paul, though he
had desired to be answered in his own
[pg 297]
way. And thus it appears, that God
always hears our prayers, if not with
regard to our bodies, yet certainly to
our souls.

27. But maybe you’ll say that you pray for both; the health of your soul as well as your body; and for spiritual blessings, along with earthly ones. To this, the Lord himself responds, "My grace is enough for you." (2 Cor. 12:9); which was the answer given to St. Paul, even though he wanted to be replied to in his own way. And so it shows that God always hears our prayers, if not concerning our bodies, then certainly regarding our souls.



28. Besides, God has reserved to
himself the liberty of accomplishing
our desires either in this world, or the
next, as he shall deem most proper.
Wherefore if thou dost not receive the
blessings for which thou prayest, consider
that it is not good for thee to enjoy
them here, but that the answer to
thy prayers is reserved for the other
life, which is more noble and durable,
and more capable of pure enjoyments
than this. There the Lord will bestow
on thee a thousandfold, for all that He
seemed to deny thee here. As He cannot
forget our prayers, so He cannot
fail to answer them graciously; if not
in this life, yet certainly in that which
is to come. As many prayers as thou
offerest up here, so many blessings
shalt thou receive hereafter; for then
“we shall reap if we faint not.” Gal.
6:9. Then will the Lord say to the
believing soul, “Behold thy prayer
which thou offeredst to me. See, here
is that for which thou didst pray, and
a thousand times more than thou
didst desire.” And for this time of
retribution we must patiently wait.

28. Besides, God has kept for Himself the freedom to fulfill our desires either in this world or the next, as He sees fit. So if you don’t receive the blessings you pray for, consider that it may not be good for you to have them now, and that the answer to your prayers is saved for the afterlife, which is more noble and lasting, and more capable of pure joy than this one. There, the Lord will grant you a thousandfold for everything He seemed to deny you here. As He cannot forget our prayers, He also cannot fail to answer them kindly; if not in this life, then certainly in the next. For every prayer you offer up here, you will receive blessings later; because then "we will reap if we don't give up." Gal. 6:9. Then, the Lord will say to the believing soul, "Check out your prayer that you sent to me. Look, here's what you asked for, plus a thousand times more than you hoped for." And for this time of retribution, we must patiently wait.



29. That man would be a very foolish
husbandman, who would expect to
reap as soon as he had sown; and who,
when he had done this, would cry out
with tears, that he had sown much
seed, but could see no sign of harvest.
Thou fool! wait till the season of harvest
arrives, and then thou shalt receive
the fruits of thy labor with a
blessed increase. These are the complaints
which many people make: “I
have prayed,” says one, “so often; I
have so often sighed from the bottom
of my soul; but I see no prospect of
being heard, so that all my prayers,
and sighs, and tears, are in vain.” Ah,
impatient soul! Thou hast scarcely
sowed, and dost thou already talk of
harvest? Wait for the precious harvest
of eternal life, and thou shalt reap
an abundant crop of glory! “For whatsoever
a man soweth, that shall he also
reap.” Gal. 6:7. There thou shalt
gather with joy the fruit of the numerous
prayers, which, as so many precious
seeds, thou hast sown in tears.
Psalm 126:5. This is the word
and promise of God, which shall certainly
be fulfilled, either here or in the
other world. Thus, when thou art
taking thy last sad farewell of a
dying child, husband, wife, or friend,
thou must consider that this is the
season in which the bodies of thy
friends, and thine own also, are, as it
were, to be sown and committed to
the earth; but that the harvest of the
resurrection is at hand, when “the
angels, the reapers, shall gather the
sheaves, and put them into barns.”
Matt. 13:30, 39. There we shall
find that our prayers, sighs, and tears
were not lost, but only sent beforehand,
to be received again with usury,
finding all things in God that ever our
souls could conceive or desire. So the
promises of God, and the arguments
produced to sustain them, shall stand
firm and unshaken in Christ Jesus, to
be eternally fulfilled to all believing
souls, to their everlasting joy and salvation,
for which we shall render
eternal thanks and praises to God.

29. A man would be very foolish to expect to reap the rewards as soon as he has sown his seeds; and who, after doing this, would cry out in tears that he has sown a lot of seeds but sees no signs of a harvest. You fool! Wait until the harvest season arrives, and then you will receive the fruits of your labor with a blessed increase. These are the complaints many people make: "I've prayed," says one, "I've sighed deeply so many times, but I see no hope of being heard, so all my prayers, sighs, and tears feel like they're in vain." Ah, impatient soul! You have barely sown, and you talk about harvest already? Wait for the precious harvest of eternal life, and you will reap an abundant crop of glory! "You reap what you sow." Gal. 6:7. There you shall joyfully gather the fruit of the many prayers you have sown in tears, just as Psalm 126:5 says. This is the word and promise of God, which will surely be fulfilled, either in this life or the next. So, when you are taking your last sad farewell of a dying child, husband, wife, or friend, remember that this is the time when the bodies of your loved ones, and your own, are to be sown and committed to the earth; but the harvest of the resurrection is near, when "the angels, the reapers, will gather the sheaves and store them in barns." Matt. 13:30, 39. There we will find that our prayers, sighs, and tears were not wasted, but sent ahead to be received back with interest, finding all things in God that our souls could ever conceive or desire. Thus, the promises of God, and the reasons given to support them, will stand firm and unshaken in Christ Jesus, to be eternally fulfilled for all believing souls, bringing them everlasting joy and salvation, for which we will give eternal thanks and praise to God.



[pg 298]






 Chapter 38.


 Seven Supports or Aids for Our Weaknesses in Prayer.



Similarly, the Spirit helps us with our weaknesses because we don't know what to pray for as we should. But the Spirit itself intercedes for us with groans that can't be expressed. And the one who searches our hearts knows what the mind of the Spirit is, because the Spirit intercedes for the saints according to God's will.Understood. Please provide the text you would like me to modernize.Rom.8:26, 27.



Since our prayers are, alas! very
weak and imperfect, let us see
what assistance God has given us in
his holy word, in order to help us in
that duty.

Since our prayers are, unfortunately, very weak and imperfect, let's look at the assistance God has provided us in His holy word to help us in that duty.




2. The first help is our only Mediator
and Advocate, Jesus Christ, the
Son of God. 1 John 2:2. He is our
advocate, and pleads our cause before
God, when we are hardly able to express
what we want. He is therefore
called the Logos, or the eternal Word of
the Father, because God by him has
discovered his will to us; as He is also
called the Mediator, because He pleads
our cause before God. A type of Him
we have in Moses, the mediator of the
Old Testament; to whom the people,
flying from the face of God in Mount
Sinai, said, “Speak thou with us”
(Exod. 20:19). And when Moses complained
that he was slow of speech, and
of a slow tongue, when he was commanded
to appear before Pharaoh;
God tells him, “Aaron, thy brother,
can speak well. He shall be to thee
instead of a mouth.” Exod. 4:10, 14, 16.
So we also, when we should pray,
are dull and slow of speech, and therefore
we must fly to Christ, our heavenly
Aaron, who is to us instead of a
mouth. The same thing is expressed
to us by the mercy-seat. Exod. 25:17,
21. Therefore Christ commands us to
pray in his name (John 16:23), who
is our eternal High Priest, having an
everlasting priesthood (Heb. 7:16),
interceding for us (Rom. 8:34), “in
whom we have boldness, and access
with confidence by the faith of him.”
Eph. 3:12.


2. The first help is our only Mediator and Advocate, Jesus Christ, the Son of God. 1 John 2:2. He advocates for us and represents our needs before God, especially when we struggle to express what we want. That's why he's called the Logos, or the eternal Word of the Father, because God has revealed His will to us through Him; he's also referred to as the Mediator because he represents our case before God. We see a representative of Him in Moses, the mediator of the Old Testament; to whom the people, afraid of God during the events at Mount Sinai, said, "Talk to us" (Exod. 20:19). When Moses expressed that he was not eloquent and had a slow tongue as he was told to speak to Pharaoh, God responded, "Aaron, your brother, can speak well. He will be your mouth." Exod. 4:10, 14, 16. Likewise, when we should pray, we often feel dull and hesitant with our words, and because of that, we need to turn to Christ, our heavenly Aaron, who serves as our voice. This is also represented by the mercy-seat. Exod. 25:17, 21. That's why Christ instructs us to pray in his name (John 16:23), as he is our eternal High Priest with an everlasting priesthood (Heb. 7:16), interceding for us (Rom. 8:34), “in whom we have the courage and confidence to approach through our faith in him.” Eph. 3:12.




3. The second help is God the Holy
Ghost. “I will pour upon the house
of David, and upon the inhabitants of
Jerusalem, the spirit of grace, and of
supplication.” Zech. 12:10. This spirit
is given us as a testimony of the divine
grace, and of our adoption. Hence St.
John says, “Hereby know we that we
dwell in him, because he hath given us
of his Spirit.” 1 John 4:13. And St.
Paul, “Ye have not received the spirit
of bondage, but the Spirit of adoption,
whereby we cry, Abba, Father. The
Spirit itself beareth witness with our
spirit, that we are the children of God.”
Rom. 8:15, 16. He was also typified
by the anointing of the priests under
the law. Exod. 28:41; 29:7. Thus
God has anointed us with the Spirit of
Christ (1 John 2:20); that we should
offer to him daily the fruit of our lips.
Ps. 69:30, 31; Heb. 13:15. This Spirit
of God is the author of all those devout
aspirations which we meet with, such
as: “O Lord, hear; O Lord, forgive;
O Lord, hearken and do.” Dan. 9:19.

  
3. The second help is God the Holy Spirit. “I will pour out my Spirit on the house of David and on the people of Jerusalem, the spirit of grace and prayer.” Zech. 12:10. This spirit is given to us as a sign of divine grace and our adoption. That's why St. John says, "We know we live in him because he has given us his Spirit." 1 John 4:13. And St. Paul says, “You didn't get a spirit of slavery, but you received the Spirit of adoption, which lets us call out, Abba, Father. The Spirit himself confirms with our spirit that we are God’s children.” Rom. 8:15, 16. He was also represented by the anointing of the priests under the law. Exod. 28:41; 29:7. Thus, God has anointed us with the Spirit of Christ (1 John 2:20) so that we can offer to him daily the fruit of our lips. Ps. 69:30, 31; Heb. 13:15. This Spirit of God is the source of all those heartfelt prayers we encounter, such as: "Lord, hear us; Lord, forgive us; Lord, listen and take action." Dan. 9:19.



4. The third help to strengthen us in
prayer, is found in the promises of God.
“Call upon me in the day of trouble,
and I will deliver thee.” Ps. 50:15.
“He shall call upon me, and I will answer
[pg 299]
him.” Ps. 91:15. See also Ps.
145:19; Luke 11:11, 13, and 18. “Before
they call, I will hear.” Isa. 60:24.
“The eyes of the Lord are over the
righteous, and his ears are open to
their prayers.” Ps. 34:16. “Whosoever
shall call on the name of the Lord shall
be delivered.” Joel 2:32. “Ask, seek,
knock.” Matt. 7:7. “The Lord is rich
(in mercy, Eph. 2:4) to all that call
upon him.” Rom. 10:12. See also
Luke 11:11-13; 18:6, 7.

4. The third way to strengthen us in prayer is through God's promises. 
"Reach out to me when you're in trouble, and I'll help you." Ps. 50:15. 
“He will reach out to me, and I will get back to him.” Ps. 91:15. See also Ps. 145:19; Luke 11:11, 13, and 18. 
“Before they call, I’ll answer.” Isa. 60:24. 
“The Lord watches over the righteous, and He listens to their prayers.” Ps. 34:16. 
"Anyone who calls on the name of the Lord will be saved." Joel 2:32. 
"Ask, search, knock." Matt. 7:7. 
"The Lord is generous (in mercy, Eph. 2:4) to anyone who reaches out to him." Rom. 10:12. See also Luke 11:11-13; 18:6, 7.




5. The fourth help in prayer, is the
remembrance of the saints, whose prayers
God has heard. Look at the examples
of the ancients, and be strengthened.
And, indeed, we must needs be so,
when we seasonably call to mind instances
of God's providence and divine
assistance. Upon this foundation all
the prophets of old built their prayers.
Thus, when God was angry with Israel
for the sin of the golden calf, and
said to Moses: “Let me alone, that my
wrath may wax hot against them, and
that I may consume them” (Ex. 32:10);
“then Moses his chosen stood before
him in the breach,” as the Psalmist
expresses it (Ps. 106:23), putting
God in mind of his former mercies,
saying, “Lord, why doth thy wrath
wax hot against thy people, which
thou hast brought forth out of the
land of Egypt, with great power, and
with a mighty hand? Wherefore
should the Egyptians speak and say,
For mischief did he bring them out to
slay them in the mountains, and to
consume them from the face of the
earth? Turn from thy fierce wrath,
and repent of this evil against thy
people, etc. And the Lord repented
of the evil which he thought to do
unto his people.” Exod. 32:11-14.


5. The fourth way to help in prayer is the remembrance of saints, whose prayers God has listened to. Look at the examples of those who came before us, and be encouraged. We definitely need to do this when we thoughtfully recall instances of God's guidance and help. All the prophets of old built their prayers on this foundation. For instance, when God was angry with Israel for the sin of the golden calf and said to Moses: "Leave me alone so my anger can grow against them, and I can destroy them." (Ex. 32:10); "Then Moses, his chosen one, stood before him in the gap," as the Psalmist describes (Ps. 106:23), reminding God of his past mercies by saying, “Lord, why is your anger raging against your people, whom you freed from Egypt with great power and strength? Why should the Egyptians say, 'He brought them out just to harm them in the mountains and eliminate them from the earth?' Turn away from your intense anger and rethink this disaster against your people, etc. And the Lord changed his mind about the disaster he had intended for his people.” Exod. 32:11-14.



6. David had recourse to the same
remedy in almost all his Psalms; putting
God in mind, as it were, of his
former mercies, goodness, and faithfulness.
So Ps. 25:6, “Remember
thy tender mercies.” Ps. 77:5, etc.,
“I have considered the days of old, the
years of ancient times,” etc. Ps. 85:1-6,
“Lord, thou hast been favorable
unto thy land: thou hast brought back
the captivity of Jacob. Thou hast forgiven
the iniquity of thy people; thou
hast covered all their sin. Thou hast
taken away all thy wrath; thou hast
turned thyself from the fierceness of
thine anger. Turn us, O God of our
salvation, and cause thine anger toward
us to cease. Wilt thou be angry
with us forever? Wilt thou draw
out thine anger to all generations?
Wilt thou not revive us again; that
thy people may rejoice in thee?”

6. David often turned to the same approach in almost all his Psalms; reminding God of his past mercies, goodness, and faithfulness. So in Ps. 25:6, "Remember your kindness." Ps. 77:5, etc., "I have thought about the past, the years from ancient times," etc. Ps. 85:1-6, “Lord, you have been good to your land: you have brought back the fortunes of Jacob. You have forgiven your people’s wrongs; you have covered all their sins. You have turned away your anger; you have set aside the intensity of your fury. Restore us, God of our salvation, and let your anger towards us be over. Will you be angry with us forever? Will you extend your anger to all generations? Will you not bring us back to life again, so that your people can celebrate in you?”



7. How admirably does the prophet
Isaiah use the same form of supplication
(chap. 63:10-16), putting God in
mind of his former mercies, and opening,
as it were, by this key, the immense
treasures of his compassion.
“Where is he that brought them up
out of the sea, with the shepherd of
his flock? where is he that put his
Holy Spirit within him? That led
them by the right hand of Moses,
with his glorious arm, dividing the
water before them, to make himself
an everlasting name? That led them
through the deep, as a horse in the
wilderness, that they should not stumble?
As a beast goeth down into the
valley, the Spirit of the Lord caused
him to rest: so didst thou lead thy
people, to make thyself a glorious
name. Look down from heaven, and
behold from the habitation of thy holiness
and of thy glory; where is thy
zeal, and thy strength, the sounding
of thy bowels, and of thy mercies
towards me? Are they restrained?
Doubtless thou art our Father, though
Abraham be ignorant of us, and Israel
[pg 300]
acknowledge us not: thou, O Lord, art
our Father, our Redeemer; thy name
is from everlasting.”

7. How wonderfully does the prophet Isaiah use the same form of prayer (chap. 63:10-16), reminding God of his past mercies and, in a way, unlocking the vast treasures of his compassion.  
"Where is the one who brought them up out of the sea with the shepherd of his flock? Where is the one who put his Holy Spirit in him? Who led them by Moses’ right hand, with his glorious arm, parting the waters before them to make a lasting reputation for himself? Who guided them through the deep, like a horse in the wilderness, so they wouldn’t stumble? Like a beast going down into the valley, the Spirit of the Lord gave him rest; that’s how you led your people to create a glorious name for yourself. Look down from heaven and see from your holy and glorious home; where is your passion and strength, the cries of your heart, and your compassion toward me? Are they being held back? Surely you are our Father, even if Abraham doesn’t know us and Israel doesn’t recognize us: you, O Lord, are our Father, our Redeemer; your name is everlasting."



8. This prayer of the prophet is
founded upon these arguments: (1.)
Because the love of God is eternal,
therefore it will not be withheld from
me. (2.) I acknowledge myself to be
a sinner but, at the same time, I remember
that thy grace has been extended
to sinners who repented. “Remember
not the sins of my youth.”
Ps. 25:7. (3.) My sins have been
very great, but let thy mercy also be
great. (4.) Remember that I am the
work of thine own hands. “Remember,
I beseech thee, that thou hast
made me as the clay; and wilt thou
bring me into dust again? Thy visitation
hath preserved my spirit.”
Job 10:9, 12.

8. This prayer from the prophet is based on these points: (1.) Because God's love is everlasting, it won’t be withheld from me. (2.) I admit that I'm a sinner, but I also remember that your grace has been offered to sinners who repented. "Don't hold the mistakes of my youth against me." Ps. 25:7. (3.) My sins are very serious, but let your mercy also be abundant. (4.) Remember that I am your own creation. “Please remember that you made me like clay; will you turn me back to dust again? Your care has kept my spirit alive.” Job 10:9, 12.




9. The fifth comfort in prayer is, the
tender love of God to mankind, and his
promises to help the afflicted. “Look
upon mine affliction and my pain; and
forgive all my sins.” Ps. 25:18. Again,
“This poor man cried, and the Lord
heard him.” Ps. 34:6. Thus we are
assured that God does not despise the
miseries of the distressed, although
proud men may do it. For God judges
not as corrupt man judges; he has
not eyes of flesh, nor doth he see as
man seeth. Job 10:4. And as it generally
happens among us, that the
more need a man has of friends, the
fewer he finds; so, on the other hand,
God has a more tender and particular
regard for him that is destitute and
afflicted. “The Lord is nigh unto
them that are of a broken heart, and
saveth such as be of a contrite spirit.”
Ps. 34:18. “Thou hast seen it; for
thou beholdest mischief and spite, to
requite it with thy hand: the poor
committeth himself unto thee; thou
art the helper of the fatherless.” Ps.
10:14. And, indeed, such are the
proper objects of divine mercy. To
enhance the comfort and certainty of
these promises, the Psalmist mentions
various classes of the afflicted; so that
none who are in distress may despair:
“The Lord executeth judgment for
the oppressed; which giveth food to
the hungry. The Lord looseth the
prisoners; the Lord openeth the eyes
of the blind; the Lord raiseth them
that are bowed down; the Lord loveth
the righteous; the Lord preserveth the
strangers; he relieveth the fatherless
and widows.” Ps. 146:7-9. To this
may be referred what the prophet
Isaiah says, “To this man will I look,
even to him that is poor, and of contrite
spirit, and that trembleth at my
word.” Isa. 66:2. And “The expectation
of the poor shall not perish
forever.” Ps. 9:18. And “He will
regard the prayer of the destitute, and
not despise their prayer.” Ps. 102:17.

  
9. The 5th comfort in prayer is God's loving kindness to humanity, along with His promises to assist those in need. “See my suffering and my pain; and forgive all my sins.” Ps. 25:18. Furthermore, "This poor man cried, and the Lord listened to him." Ps. 34:6. Thus, we are assured that God does not overlook the troubles of the distressed, even if arrogant people do. For God's judgment is not like the flawed judgment of humans; He does not see as we do. Job 10:4. And as it usually occurs among us, the more someone needs friends, the fewer they seem to find; conversely, God shows even more care and attention to those who are poor and suffering. "The Lord is near to those who are hurting and saves those who feel broken inside." Ps. 34:18. "You’ve seen it; you notice the wrongs and the spite, and you respond with your actions: the poor look to you for help; you are the support for the fatherless." Ps. 10:14. Indeed, these are the true recipients of divine mercy. To strengthen the comfort and certainty of these promises, the Psalmist refers to various groups of the afflicted so that no one in distress might lose hope: “The Lord delivers justice for the oppressed; He provides food for the hungry. The Lord releases the prisoners; the Lord gives sight to the blind; the Lord supports those who are bent over; the Lord loves the righteous; the Lord safeguards the outsiders; He cares for the fatherless and widows.” Ps. 146:7-9. This aligns with what the prophet Isaiah says, "I will pay attention to this person: someone who is poor, humble in spirit, and who respects my words." Isa. 66:2. And "The hope of the poor won't last forever." Ps. 9:18. And "He will listen to the prayers of the needy and will not disregard them." Ps. 102:17.



10. The sixth help is, the consideration
of God's unspeakable compassion.
He puts a better construction upon
our prayers than we intended, and
understands our necessities more perfectly
than we can express them. He
makes merciful allowance for our infirmities
in prayer; according to the
words of Abraham, “Let not the
Lord be angry, and I will speak.”
Gen. 18:30. Hence St. Paul says,
“Blessed be God, even the Father of
our Lord Jesus Christ, the Father of
mercies, and the God of all comfort,
who comforteth us in all our tribulation.”
2 Cor. 1:3. Compare this with
Ps. 103:8. By virtue of this compassion
of God, none of our prayers
are in vain. God keeps an exact account
of all our sighs and tears (Ps. 56:8),
for the sake of those tears
which Christ our blessed Saviour shed,
who, in the days of his flesh, offered
[pg 301]
up prayers and supplications with
strong crying and tears. Heb. 5:7.

10. The 6th help is the consideration of God's amazing compassion. He interprets our prayers in a more favorable way than we meant and understands our needs better than we can express. He makes gracious allowances for our weaknesses in prayer; as Abraham said, "Please don’t be angry, Lord, and let me speak." Gen. 18:30. That's why St. Paul states, “Praise be to God, the Father of our Lord Jesus Christ, the Father of compassion, and the God of all comfort, who comforts us in all our troubles.” 2 Cor. 1:3. Compare this with Ps. 103:8. Because of this compassion of God, none of our prayers are wasted. God keeps a precise record of all our sighs and tears (Ps. 56:8), for the sake of those tears that Christ our blessed Savior shed, who, during his earthly life, offered [pg 301] prayers and supplications with loud crying and tears. Heb. 5:7.




11. The seventh help in prayer, is
the remembrance of the covenant of
grace, which God has made with us.
“This shall be the covenant,” etc. Jer.
31:33. And, “The covenant of my
peace shall not be removed, saith the
Lord, that hath mercy on thee.” Isa.
54:10. “Ho, every one that thirsteth,
come! I will make an everlasting covenant
with you.” Isa. 55:1, 3. In this
covenant of grace the assurance that
our prayers shall be heard is contained.
“Seek ye the Lord while he may be
found, call ye upon him while he is
near.” Isa. 55:6.

  
11. The 7th help in prayer is the remembrance of the grace covenant that God has made with us.  
“This will be the agreement,” etc. Jer. 31:33. And, "The promise of my peace will not be taken away, says the Lord, who has mercy on you." Isa. 54:10. "Hey, everyone who is thirsty, come! I will establish an everlasting agreement with you." Isa. 55:1, 3. In this covenant of grace, the assurance that our prayers will be heard is included. "Seek the Lord while you can find Him; call on Him while He is near." Isa. 55:6.



12. What we have said upon this
head, is most happily exemplified in
the prayer of Daniel. “O Lord, the
great and dreadful God, keeping the
covenant and mercy to them that love
him, and to them that keep his commandments.—And
now, O Lord our
God, that hast brought thy people
forth out of the land of Egypt with a
mighty hand, and hast gotten thee renown,
as at this day.” (Here is the
putting God in mind of his former
mercies.) “Hear, O our God, the
prayer of thy servant, and his supplications,
and cause thy face to shine
upon thy sanctuary that is desolate,
for the Lord's sake.” (This is pleading
the name and merits of Jesus the
Messiah.) “O Lord, hear; O Lord,
forgive; O Lord, hearken and do.”
(These are the groans of the Holy
Spirit.) “O my God, incline thine
ear, and hear; open thine eyes, and
behold our desolations” (in regard of
his promise); “because for our sins,
and the iniquities of our fathers, Jerusalem
and thy people are become a
reproach to all that are about us.”
(Here is a confession of sin, and an acknowledgment
of misery.) “For we
do not present our supplications before
thee, for our righteousnesses, but
for thy great mercies” (this is an acknowledgment
of man's unworthiness,
and of God's mercy, which is followed
with a remembrance of the covenant);
“For thy city and thy people are
called by thy name.” Dan. 9:4, 15,
17, 18, 19, 16.

12. What we’ve discussed about this topic is perfectly illustrated in Daniel’s prayer. "O Lord, the great and powerful God, who keeps the covenant and shows mercy to those who love Him and follow His commandments.—Now, O Lord our God, who brought Your people out of Egypt with a strong hand and gained fame for Yourself, just as You have until today." (This shows putting God in mind of His past mercies.) "Listen, O our God, to the prayer of Your servant and his requests for help, and let Your presence shine on Your forsaken sanctuary, for the sake of the Lord." (This appeals to the name and merits of Jesus the Messiah.) "Lord, hear us; Lord, forgive us; Lord, listen and take action." (These are the deep cries of the Holy Spirit.) "Oh my God, listen and pay attention; open Your eyes and see our destruction." (in light of Your promise); "Due to our sins and the sins of our ancestors, Jerusalem and Your people have become a disgrace to those around us." (This is a confession of sin and a recognition of suffering.) "We're not asking You for anything because of our own righteousness, but because of Your great mercies." (this acknowledges human unworthiness and God’s mercy, which is followed by a reminder of the covenant); "For Your city and Your people are known by Your name." Dan. 9:4, 15, 17, 18, 19, 16.









 Chapter 39.


 The Dialogue Between a Faithful Soul and God.



Will you be angry with us forever? Will you let your anger last for all generations? Will you not bring us back to life again so that your people can rejoice in you? Show us your mercy, Lord, and grant us your salvation.Understood. Please provide the text you'd like me to modernize.Ps.85:5-7.



These words contain the familiar
discourse of the devout and faithful
soul with God. Who would venture
to talk so freely to an offended
prince? But so indulgent is God to a
believing soul, that he gives liberty to
come freely and without restraint into
his presence. As soon as the believer
enters, God asks, “What is thy desire?
come near, and be not afraid.”
This is represented to us in the case
of Bathsheba (1 Kings 1:16), going
[pg 302]
into the presence-chamber of king David,
and making her petition. Upon
which, the king sware unto her with
an oath. So also in that of Esther,
whom, so soon as she came into his
presence, the king touched with his
golden sceptre. Est. 5:1.

These words reflect the familiar conversation of a devout and faithful soul with God. Who would dare speak so openly to an offended ruler? But God is so gracious to a believing soul that He allows them to come freely and without fear into His presence. As soon as the believer arrives, God asks, "What do you want? Come closer, and don't be scared." This is illustrated by the case of Bathsheba (1 Kings 1:16), who went into King David's private chamber and made her request. In response, the king made her a solemn promise. The same is true for Esther, who, as soon as she entered his presence, was touched by the king’s golden scepter. Est. 5:1.



2. It is held to be an act of singular
grace and favor, if a king vouchsafe to
talk familiarly with his subjects. It
was upon this account that the Roman
emperor Titus was called The delight
of mankind, for his gracious treatment
of all who were near him, filled them
with joy. But how much greater favor
and happiness is it, that God, the
Lord of lords, and King of kings
(whom the Psalmist calls, “The most
high and terrible Lord, a great King
over all the earth”), (Ps. 47:2), should
not only talk with miserable men,
who, as Abraham says, “are but dust
and ashes” (Gen. 18:27); but should
even converse kindly with rebellious
sinners, who are at enmity with him
through sin. Isa. 59:2. So that when
a Christian considers, on the one hand,
the greatness and majesty of God; and
the impurity, corruption, misery, and
vileness of human nature on the other
hand, he cannot but cry out with David,
“What is man that thou art
mindful of him? and the son of man,
that thou visitest him?” Ps. 8:4.
The most righteous man living must
acknowledge himself to be unworthy
to converse with God. This was the
sentiment of the devout Abraham,
who therefore excuses his presuming
to intercede with God for the Sodomites,
saying, “Let not the Lord be
angry, and I will speak” (Gen. 18:30,
32): and yet every time that Abraham
speaks, God vouchsafes to answer.
And as he is the father of
“them which are of faith” (Gal. 3:7),
he gives us a notable example of
the devout soul's conversation with
God.

2. It's considered a special act of grace if a king chooses to speak casually with his subjects. That’s why the Roman emperor Titus was called Humanity's joy; his kind treatment of those around him brought them joy. But how much greater is it that God, the Lord of lords and King of kings (whom the Psalmist refers to as “The most high and awesome Lord, a great King over all the earth.”), (Ps. 47:2), should not only speak with miserable people, who, as Abraham says, "are just dust and ashes" (Gen. 18:27); but should even interact graciously with rebellious sinners who are at odds with him because of sin. Isa. 59:2. So when a Christian reflects on, on one hand, the greatness and majesty of God; and on the other hand, the impurity, corruption, misery, and worthlessness of human nature, they can't help but cry out with David, "What is man that you are mindful of him? And the son of man, that you visit him?" Ps. 8:4. The most righteous person alive must recognize their unworthiness to speak with God. This was also the feeling of the devout Abraham, who, when he dared to intercede with God for the people of Sodom, said, "Please don't be angry, Lord, and let me say something." (Gen. 18:30, 32): and despite that, every time Abraham speaks, God chooses to respond. And as he is the father of “those who are of faith” (Gal. 3:7), he sets a clear example of the devout soul’s conversation with God.



3. It is therefore a most certain
and undoubted truth, that whensoever
the faithful soul calls upon God by
prayer, he never fails to answer by
the divine consolations of his Spirit.
An instance of this we have, where
the Psalmist calls upon God in these
words: “Lord, thou hast been favorable
unto thy land. Thou hast forgiven
the iniquity of thy people; thou
hast turned thyself from the fierceness
of thine anger. Wilt thou not revive
us again? Shew us thy mercy, O
Lord, and grant us thy salvation. I
will hear what God the Lord will
speak.” Ps. 85:1, etc. The answer he
received in his heart; therefore he
says: “His salvation is nigh them that
fear him.” Ver. 9. And as he here
prays, that he may hear what the Lord
God will say concerning him; God answers
him, “Hear, O my people, and
I will testify unto thee.” Ps. 50:7.
The afflicted soul prays, “O Lord, rebuke
me not in thine anger.” Ps. 6:1.
To which God answers, “The Lord is
merciful and gracious, slow to anger,
and plenteous in mercy.” Ps. 103:8.
The soul says, “Whither shall I flee
from thy presence?” Ps. 139:7. To
which the Lord answers, “Come unto
me, all ye that labor, and are heavy
laden, and I will give you rest.” Matt.
11:28. The soul says, “I know, O
Lord, that the way of man is not in
himself; it is not in man that walketh,
to direct his steps.” Jer. 10:23. To
which it is answered, “I will instruct
thee, and teach thee in the way in
which thou shalt go; I will guide thee
with mine eye.” Ps. 32:8. The believing
soul prays, “Teach me thy way,
O Lord; I will walk in thy truth.”
Ps. 86:11. To which the Lord answers,
“I am the way, the truth, and
[pg 303]
the life” (John 14:6); the way, if thou
wouldest not wander; the truth, if thou
wouldest not be deceived; the life, if
thou wouldest avoid eternal death.
The believing soul complains, “There
is no soundness in my flesh, because
of thine anger; neither is there any
rest in my bones, because of my sin.
My wounds stink and are corrupt, because
of my foolishness.” Ps. 38:3, 5.
To which it is answered, “The chastisement
of our peace was upon him;
and with his stripes we are healed.”
Isa. 53:5. The devout soul says, “Heal
me, O Lord, and I shall be healed:
save me, and I shall be saved.” Jer.
17:14. It is answered, “Who forgiveth
all thine iniquities; who healeth
all thy diseases.” Ps. 103:3. The soul
complains, and cries out: I have sinned
above the number of the sands of
the sea. To which God answers by
the prophet Isaiah, “I have blotted
out, as a thick cloud, thy transgressions,
and as a cloud thy sins.” Isa.
43:25; 44:22. The soul cries out,
Alas! I am a grievous sinner. And
Jesus Christ answers, “I am not come
to call the righteous, but sinners to
repentance.” Matt. 9:13. The soul
prays, “Remember not the sins of my
youth, nor my transgressions.” Ps. 25:7.
To which God answers, “If the
wicked will turn from all his sins that
he hath committed, and keep all my
statutes, and do that which is lawful
and right, he shall surely live, he shall
not die. All his transgressions that
he hath committed, they shall not be
mentioned unto him.” Ezek. 18:21,
22. The soul cries out, “Wash me
thoroughly from mine iniquity, and
cleanse me from my sin.” Ps. 51:3.
To which God answers, “Though your
sins be red like crimson, they shall be
as wool.” Isa. 1:18. “Lord, enter not
into judgment with thy servant; for
in thy sight shall no man living be
justified.” Ps. 143:2. To which it is
answered, “God sent not his Son into
the world, to condemn the world; but
that the world through him might be
saved. He that believeth on him is
not condemned.” John 3:17, 18. The
soul prays, “Create in me a clean
heart, O God, and renew a right spirit
within me.” Ps. 51:10. To which it
is answered, “A new heart also will I
give you, and a new spirit will I put
within you, and cause you to walk in
my statutes.” Ezek. 36:26, 27. The
soul says, “I am bowed down greatly;
I go mourning all the day long.” Ps.
38:6. To which it is answered, “The
Lord hath sent me to comfort all that
mourn.” Isa. 61:2. It is said, “Look
upon mine affliction and my pain.” Ps.
25:18. And it is answered, “To him
will I look, that is poor, and of a contrite
spirit.” Isa. 66:2. “Thou tellest
my wanderings.” Ps. 56:8. To which
the Lord answers, “The very hairs of
your head are all numbered.” Matt.
10:30. The soul cries out, “When
shall I come and appear before God?”
Ps. 42:2. To which is answered,
“Where I am, there shall also my
servant be.” John 12:26. The soul
complains, “How long, O Lord, wilt
thou forget me? forever? How long
wilt thou hide thy face from me? How
long shall I take counsel in my soul,
having sorrow in my heart daily?
How long shall mine enemy be exalted
over me?” Ps. 13:1, 2. To which is
answered, “For a small moment have
I forsaken thee; but with everlasting
kindness will I have mercy on thee.”
Isa. 54:7, 8. Compare thy present
suffering with God's eternal grace.
Wait for the promise, which, though
late, will surely be fulfilled at last.
Hab. 2:3. The soul says, “Thou art
my God; be not far from me; for
[pg 304]
trouble is near; for there is none to
help.” Ps. 22:10, 11. To which it is
answered, “I will be with him in trouble;
I will deliver him, and honor
him.” Ps. 91:15. The soul prays,
“Lighten my eyes, lest I sleep the
sleep of death.” Ps. 13:3. To which
it is answered, “I will ransom them
from the power of the grave; I will
redeem them from death.” Hosea, 13:
14. The soul says, “I have a desire to
depart, and to be with Christ.” Phil.
1:23. To which Christ answers, “To-day
shalt thou be with me in paradise.”
Luke 23:43.

3. It is therefore a certain and undeniable truth that whenever a faithful soul calls on God through prayer, He always responds with the divine comfort of His Spirit. We see an example of this when the Psalmist calls on God with these words: “Lord, you have shown kindness to your land. You have forgiven the wrongdoing of your people and turned away from your anger. Will you not revive us again? Show us your mercy, O Lord, and grant us your salvation. I will pay attention to what God the Lord will say.” Ps. 85:1, etc. The answer he received in his heart; therefore he says: "His salvation is close to those who revere him." Ver. 9. And as he prays here to hear what the Lord God will say about him, God answers him, "Listen, my people, and I will share my testimony with you." Ps. 50:7. The troubled soul prays, "Lord, don’t criticize me when you're angry." Ps. 6:1. To which God replies, "The Lord is compassionate and kind, patient, and full of mercy." Ps. 103:8. The soul says, "Where can I escape from your presence?" Ps. 139:7. To which the Lord answers, “Come to me, all of you who are tired and overwhelmed, and I will give you rest.” Matt. 11:28. The soul says, "I know, Lord, that it's not in a person's nature to choose their path; it's not up to humans to decide how they should walk." Jer. 10:23. To which it is replied, "I will teach you and show you the right path; I will keep an eye on you to guide you." Ps. 32:8. The believing soul prays, "Show me your ways, Lord; I will follow your truth." Ps. 86:11. To which the Lord responds, “I am the way, the truth, and the life.” (John 14:6); the method, if you don’t want to stray; the truth, if you don’t want to be deceived; the life, if you want to avoid eternal death. The believing soul complains, "My body is unhealthy because of your anger; there’s no peace in my bones because of my sin. My wounds are infected and foul due to my foolishness." Ps. 38:3, 5. To which it is replied, “The punishment that brought us peace was on him; and by his wounds, we are healed.” Isa. 53:5. The devout soul says, “Heal me, Lord, and I will be healed; save me, and I will be saved.” Jer. 17:14. It is answered, “Who forgives all your sins and heals all your diseases.” Ps. 103:3. The soul cries out, I have sinned more than the grains of sand in the sea. To which God answers through the prophet Isaiah, “I have erased your wrongdoing, like a thick cloud, and like a cloud, your sins.” Isa. 43:25; 44:22. The soul cries out, Alas! I am a terrible sinner. And Jesus Christ answers, "I didn't come to call those who are righteous, but sinners to turn away from their wrongs." Matt. 9:13. The soul prays, "Don't hold the sins of my youth or my wrongdoings against me." Ps. 25:7. To which God replies, “If the evil person turns away from all the sins they have committed and follows all my laws, doing what is right and just, they will definitely live; they will not die. None of the wrongs they have done will be brought up to them.” Ezek. 18:21, 22. The soul cries out, “Wash me clean of my wrongdoing and purify me from my sin.” Ps. 51:3. To which God answers, "Even if your sins are as red as scarlet, they will become as white as snow." Isa. 1:18. “Lord, don’t judge your servant; because in your eyes, no one alive will be justified.” Ps. 143:2. To which it is replied, “God didn’t send his Son into the world to judge it, but so that the world could be saved through him. Anyone who believes in him isn’t condemned.” John 3:17, 18. The soul prays, "God, make my heart pure and refresh my spirit." Ps. 51:10. To which it is answered, "I will give you a new heart, and I will put a new spirit in you, and I will help you follow my laws." Ezek. 36:26, 27. The soul says, “I’m really upset; I’m sad all day long.” Ps. 38:6. To which it is answered, "God has sent me to comfort everyone who is grieving." Isa. 61:2. It is said, "Look at my suffering and my pain." Ps. 25:18. And it is answered, "I will pay attention to the one who is humble and has a broken spirit." Isa. 66:2. "You count my wanderings." Ps. 56:8. To which the Lord answers, "Every hair on your head is counted." Matt. 10:30. The soul cries out, "When will I come and stand before God?" Ps. 42:2. To which it is answered, “Where I am, my servant will be there too.” John 12:26. The soul complains, “How long, Lord, will you forget me? Forever? How long will you turn away from me? How long must I struggle with my thoughts and feel sadness in my heart every day? How long will my enemy be lifted above me?” Ps. 13:1, 2. To which it is answered, “For a moment I turned away from you, but with everlasting kindness, I will show you mercy.” Isa. 54:7, 8. Compare your current suffering with God's eternal grace. Wait for the promise, which, though delayed, will surely be fulfilled eventually. Hab. 2:3. The soul says, "You are my God; don't stay away from me; trouble is close by; there’s no one to help." Ps. 22:10, 11. To which it is answered, "I'll be there for him in times of trouble; I'll rescue him and honor him." Ps. 91:15. The soul prays, “Open my eyes, or I might fall into a deathlike sleep.” Ps. 13:3. To which it is answered, "I will rescue them from the grip of death; I will save them from dying." Hosea 13:14. The soul says, "I want to leave and be with Christ." Phil. 1:23. To which Christ answers, “Today you will be with me in paradise.” Luke 23:43.



4. In a word, the Holy Scripture is
nothing else but a conversation of the
devout soul with God. Whenever
the soul raises itself to God, and
spreads its misery and complaints before
him, then God answers it by some
internal comfort, or by the words and
promises of the Holy Scriptures.

4. In short, the Holy Scripture is just a dialogue between a faithful soul and God. Whenever the soul reaches out to God and shares its struggles and concerns, God responds with inner comfort or through the words and promises found in the Holy Scriptures.









 Chapter 40.


 A Discussion Between Faith and God's Mercy.



Mercy and truth have come together; righteousness and peace have embraced.Sure! Please provide the text you'd like me to modernize.Ps.85:10.



The goodness of God comes forth
to meet us, and gives merciful
answers to the prayers of faith; “for
mercy shall compass us about.” Ps.
32:10. It calls to us: “Return, saith
the Lord, and I will not cause mine
anger to fall upon you: for I am merciful,
and I will not keep anger forever.
Only acknowledge thine iniquity,
that thou hast transgressed
against the Lord thy God.” Jer. 3:12,
13. To which faith answers,
“Have mercy upon me, O God, according
to thy lovingkindness; according
unto the multitude of thy
tender mercies, blot out my transgressions.”
Ps. 51:1. Mercy calls,
“Him that cometh to me, I will in no
wise cast out.” John 6:37. Faith answers,
“Draw me; we will run after
thee.” Cant. 1:4. Mercy says, “The
Lord hath sent me to bind up the
broken-hearted, to comfort all that
mourn.” Isa. 61:1, 2. Faith answers
out of Psalm 51:12: “Restore unto
me the joy of thy salvation; and uphold
me with thy free Spirit.” Mercy
says, out of Isaiah 43:25 and 44:22,
“I have blotted out as a thick cloud,
thy transgressions, and, as a cloud,
thy sins.” Faith answers out of Psalm
25:18, “Look upon mine affliction
and my pain, and forgive all my sins.”
Mercy comforts us and says, out of
Psalm 103:13, “Like as a father
pitieth his children, so the Lord
pitieth them that fear him.” To
which faith answers, out of Isaiah
64:8, “But now, O Lord, thou art our
Father.” Mercy says, “Come unto
me.” Matt. 11:28. Faith answers,
“Unto thee, O Lord, do I lift up my
soul.” Ps. 25:1. Mercy says, “Thou
hast played the harlot with many
lovers; yet return again to me, saith
the Lord.” Jer. 3:1. Faith answers,
“I will arise and go to my Father,
and will say unto him: Father, I have
[pg 305]
sinned against heaven, and before thee,
and am no more worthy to be called
thy son; make me as one of thy hired
servants.” Luke 15:18, 19. Mercy
says, “This my son was dead, and is
alive again; he was lost, and is found.”
Luke 15:24. To which faith answers,
“I have trusted in thy mercy;
my heart shall rejoice in thy salvation.”
Ps. 13:5. Mercy proclaims,
out of Isaiah 55:1, “Ho, every one
that thirsteth, come ye to the waters.”
To which faith answers, “As the hart
panteth after the water-brooks, so
panteth my soul after thee, O God.
My soul thirsteth for God, for the living
God; when shall I come and appear
before God?” Ps. 42:1, 2. Mercy
says, “Who forgiveth all thine
iniquities; who healeth all thy diseases.”
Ps. 103:3. Faith exclaims,
“Enter not into judgment with thy
servant.” Ps. 143:2. Mercy says, “I
am the way, the truth, and the life.”
John 14:6. Faith answers, “Shew
me thy way, O Lord; teach me thy
paths. Lead me in thy truth, and
teach me.” Ps. 25:4, 5. Mercy promises,
“I will ransom them from the
power of the grave: I will redeem
them from death: O death, I will be
thy plagues; O grave, I will be thy
destruction.” Hosea 13:14. Faith
answers, “He that is our God, is the
God of salvation; and unto God the
Lord belong the issues from death.”
Ps. 68:20. Mercy says, “I am the
resurrection and the life; he that believeth
in me, though he were dead,
yet shall he live.” John 11:25. To
which faith answers, “I know that
my Redeemer liveth, and that he shall
stand at the latter day upon the earth:
and though after my skin worms destroy
this body, yet in my flesh shall
I see God.” Job 19:25, 26. Mercy
says, “Fear thou not; behold, I have
graven thee upon the palms of my
hands.” Isa. 41:10; 49:16. “Thou
art mine; neither shall any man
pluck thee out of my hand.” John
10:28. To which faith answers,
“Into thine hand I commit my spirit;
thou hast redeemed me, O Lord God
of truth.” Ps. 31:5.

The goodness of God comes to meet us and provides compassionate responses to the prayers of faith; "for mercy will surround us." Ps. 32:10. It calls to us: “Come back, says the Lord, and I won’t let my anger come down on you because I am compassionate, and I won’t stay angry forever. Just admit that you’ve done wrong and that you have sinned against the Lord your God.” Jer. 3:12, 13. To which faith responds, "Have mercy on me, God, because of your love; erase my wrongdoings due to your many tender mercies." Ps. 51:1. Mercy calls, “Whoever comes to me, I will never turn away.” John 6:37. Faith responds, "Draw me; we'll chase after you." Cant. 1:4. Mercy says, “The Lord has sent me to heal the brokenhearted and to comfort everyone who is grieving.” Isa. 61:1, 2. Faith responds from Psalm 51:12: "Restore to me the joy of your salvation, and support me with your generous Spirit." Mercy says, from Isaiah 43:25 and 44:22, "I have erased your wrongdoings like a heavy cloud, and your sins like a mist." Faith answers from Psalm 25:18, “Look at my suffering and my pain, and forgive all my wrongs.” Mercy comforts us and says, from Psalm 103:13, "Just like a father cares for his children, the Lord cares for those who respect him." To which faith responds, from Isaiah 64:8, “But now, Lord, you are our Father.” Mercy says, "Come here." Matt. 11:28. Faith responds, “To you, Lord, I lift my soul.” Ps. 25:1. Mercy says, "You have behaved like an unfaithful partner who has many lovers; yet still come back to me, says the Lord." Jer. 3:1. Faith responds, "I will get up and go to my Father, and I will say to him: Father, I have sinned against heaven and against you; I am no longer worthy to be called your son; treat me like one of your hired servants." Luke 15:18, 19. Mercy says, “This son of mine was dead and is alive again; he was lost and is found.” Luke 15:24. To which faith responds, "I have relied on your kindness; my heart will celebrate in your rescue." Ps. 13:5. Mercy proclaims, from Isaiah 55:1, “Hey, anyone who is thirsty, come to the waters.” To which faith answers, "As the deer longs for the water, so my soul longs for you, O God. My soul thirsts for God, for the living God; when can I go and be with God?" Ps. 42:1, 2. Mercy says, "Who forgives all your sins; who heals all your illnesses." Ps. 103:3. Faith exclaims, "Don't judge your servant." Ps. 143:2. Mercy says, "I am the path, the reality, and the existence." John 14:6. Faith responds, “Show me your way, Lord; teach me your paths. Guide me in your truth and instruct me.” Ps. 25:4, 5. Mercy promises, “I will save them from the grip of the grave: I will free them from death: O death, I will be your plague; O grave, I will be your end.” Hosea 13:14. Faith answers, "Our God is the God of salvation, and to the Lord belong the matters of death." Ps. 68:20. Mercy says, "I am the resurrection and the life; anyone who believes in me, even if they die, will live." John 11:25. To which faith answers, “I know that my Redeemer is alive, and that he will stand on the earth at the end of time; and even though worms will destroy this body, I will see God in my flesh.” Job 19:25, 26. Mercy says, "Don't be afraid; look, I've carved you on the palms of my hands." Isa. 41:10; 49:16. "You belong to me, and no one can take you out of my grasp." John 10:28. To which faith responds, "Into your hands, I commit my spirit; you have saved me, O Lord God of truth." Ps. 31:5.









 Chapter 41.


 The Significant Benefits and Powerful Impact of Offering Praise to God.



In my time of trouble, I looked for the Lord. I remember my song in the night; I talk to my own heart.Understood. Please provide the text you'd like me to modernize.Ps.77:2.



This passage is an excellent rule of
life, teaching every man how to
conduct himself under the cross. As
the word of God is the rule of our life
in prosperity, according to the Psalmist:
“I will instruct thee and teach
thee in the way which thou shalt go:
I will guide thee with mine eye” (Ps.
32:8); and “Thou shalt guide me
with thy counsel, and afterward receive
me to glory” (Ps. 73:24): yea,
moreover, as the word of God ought
to be the rule of our faith, as the
Psalmist tells us, “Thy word is a
lamp unto my feet, and a light unto
my path” (Ps. 119:105): and “Hold
[pg 306]
up my goings in thy paths, that my
footsteps slip not” (Ps. 17:5)—so also
ought it to be our rule and direction
in bearing the cross, as David teaches
us, saying, “In the day of my trouble
I sought the Lord;” that is, I will look
up to God, who has laid this cross
upon me, and beg of him comfort and
assistance in the day of my trouble.

This passage is a great guideline for life, showing everyone how to handle adversity. Just as God's word is our guide in good times, as the Psalmist said: "I will teach you and show you the path to take: I will guide you with my watchful eye." (Ps. 32:8); and “You will lead me with your advice, and later take me into glory.” (Ps. 73:24): indeed, God's word should also be our standard for faith, as the Psalmist reminds us, "Your word is a guide for my steps and a light for my journey." (Ps. 119:105); and "Guide my steps in your ways so that I don't stumble." (Ps. 17:5)—similarly, it should guide us in bearing our burdens, as David teaches us, saying, "In my time of trouble, I looked for the Lord;" meaning I will turn to God, who has placed this challenge in my life, and ask for comfort and help when I’m struggling.



2. Hence may every Christian learn,
when he is in affliction, not to fix his
thoughts too much upon the immediate
causes or instruments of his sufferings;
but to lift up his heart to
God; to apply to himself the divine
promises; to pray and sing praises to
his God: and these are the true and
certain consolations of an afflicted
soul. David says, “In the day of my
trouble I sought the Lord.” As a
mind oppressed with grief eases itself
by communicating its troubles to
a faithful friend, so is our afflicted
spirit refreshed and comforted when
we offer prayer and thanksgiving to
God. Thus David “called to remembrance
his song in the night, and communed
with his own heart” (Ps. 77:6);
that is, when it was night he
longed earnestly for the morning, that
he might rise and comfort his weary
soul by prayers and thanksgiving unto
God his Comforter: in the mean time,
he communed with his own heart, and
poured out his soul in secret; and
God, who saw and heard in secret,
who understood even the most secret
sighs and breathings of his dejected
spirit, comforted, strengthened, and
refreshed him.

2. Therefore, every Christian can understand that when they are suffering, they shouldn't focus too much on the immediate causes of their pain but should lift their hearts to God. They should remind themselves of the divine promises, pray, and sing praises to God. These are the true and certain comforts for a troubled soul. David says, "On the day of my trouble, I turned to the Lord." Just as someone weighed down by sadness feels relief by sharing their troubles with a close friend, our troubled spirit is refreshed and comforted when we pray and give thanks to God. Likewise, David "remembered his song at night and talked with his own heart" (Ps. 77:6); that is, at night he yearned for the morning so he could rise and uplift his weary soul through prayers and gratitude to God, his Comforter. In the meantime, he reflected within himself and poured out his soul in secret; and God, who sees and hears in secret, and who understands even the quietest sighs and yearnings of his downcast spirit, comforted, strengthened, and refreshed him.



3. Amongst other things that may
be learned from this beautiful passage
of the Psalmist, this is one, that the
singing of holy hymns and praises to
God, proceeding from a truly devout
soul, are attended with great advantages
and spiritual blessings.

3. Among other things we can learn from this beautiful passage of the Psalmist, one is that singing holy hymns and praises to God, coming from a genuinely devoted soul, brings great benefits and spiritual blessings.



4. The truth of this appears, 1.
From nature itself. 2. From the efficacy
of prayer. 3. From the examples
found in the Old Testament.
4. From the examples in the New. 5.
From the examples of holy men in
both, who were by this means filled
with the Holy Ghost. 6. From the
nature and properties of the Psalms.
7. From the frequent use of the blessed
Psalms among the ancients, whenever
they were under any adversity. All
these considerations prove that there
is a great virtue or efficacy in psalms
and hymns of praise. By this I
would not be understood to mean
nothing but bare words and empty
sounds, void of faith and devotion;
but rather such a vigorous faith, such
an ardent devotion, as may break
forth into holy hymns and spiritual
songs, singing and making melody in
the heart unto the Lord. Let us
briefly describe this subject.

4. The truth of this is clear: 1. From nature itself. 2. From the power of prayer. 3. From examples in the Old Testament. 4. From examples in the New Testament. 5. From the examples of holy people in both, who were filled with the Holy Spirit through this means. 6. From the nature and qualities of the Psalms. 7. From the frequent use of the blessed Psalms by the ancients whenever they faced adversity. All these points show that there is significant power or effectiveness in psalms and hymns of praise. I don’t mean to suggest that it’s just mere words and empty sounds without faith and devotion; rather, I’m talking about a strong faith, a deep devotion, that can lead to holy hymns and spiritual songs, singing and making music in the heart to the Lord. Let’s briefly describe this topic.



5. As to the first, namely, the book
of the world, or nature, it is clear that
the praise of God is the great end of
the whole creation. That this is the
grand employment of the angelical
choirs, appears from many passages
in the Revelation of St. John, as also
from Isaiah 6:3 and the 148th Psalm;
which, inviting all creatures to praise
God, for whose glory they were created,
begins with the angels (ver. 2),
“Praise ye him, all his angels; praise
ye him, all his hosts.” From the angelical
he descends to the sidereal
world, saying, “Praise ye him, sun
and moon: praise him, all ye stars of
light.” To which may be referred the
words of Job (chap. 38:7): “When
the morning stars sang together.”
Thence he descends to the sea, calling
on the waters, and all the numerous
inhabitants of the waters, to praise
the God that made them. Thence
[pg 307]
looking up to the regions of the air,
he calls to “the fire and hail, snow
and vapor, stormy wind fulfilling his
word.” Thence he passes to the
earth: “mountains and all hills; fruitful
trees, and all cedars.” Thence to
the living creatures: “beasts, and all
cattle; creeping things and flying
fowl.” Thence to men, beginning
with the rulers of the world: “kings
of the earth, and all people; princes,
and all judges of the earth. Both
young men and maidens, old men and
children, praise the name of the Lord.”
And lastly, to the church of God, “his
saints, a people near unto him—praise
ye the Lord.”

5. Regarding the first topic, the book of the world or nature, it's clear that the main purpose of all creation is to give praise to God. This is evident from many passages in the Book of Revelation, as well as from Isaiah 6:3 and Psalm 148, which calls on all creatures to praise God for whose glory they were made, starting with the angels (ver. 2), “Praise Him, all you angels; praise Him, all you heavenly beings.” From the angels, it moves to the stars, saying, “Praise Him, sun and moon; praise Him, all you bright stars.” This connects to Job's words (chap. 38:7): "When the morning stars sang in harmony." Then it goes to the sea, calling on the waters and all the countless creatures in them to praise the God that created them. Next, [pg 307] looking up to the sky, it calls out to “the fire, hail, snow, mist, and stormy winds that carry out His command.” It then moves to the earth: “mountains and all hills; fruitful trees and all cedars.” Following that are living creatures: "wild animals and all livestock; crawling creatures and flying birds." Then it addresses humanity, starting with the leaders of the world: “Kings of the earth and all people; princes and all judges of the earth. Young men and women, old men and children, praise the name of the Lord.” Finally, it turns to God's church, “His saints, a people near to Him—praise the Lord.”




6. The second argument was the
efficacy of the prayer of faith. This
is attested by the word of God, the
examples of holy men, and daily experience.
For we are assured by all
the promises of God, that not one devout
prayer, not one sigh or tear,
comes from us in vain. “Put thou
my tears into thy bottle.” Ps. 6:9;
56:8. “They that sow in tears shall
reap in joy.” Ps. 126:5. “The Lord
is nigh unto all them that call upon
him, to all that call upon him in
truth.” Ps. 145:18. Nothing, indeed,
in this world can be successful without
prayer; forasmuch as every good
and every perfect gift cometh down
from God, and must be asked of him.
Without constant prayer a man can
neither live nor die in peace. Now,
as the offering of praise to God is
nothing else but the prayer of a devout
soul overflowing with divine joy,
in which holy men of God have celebrated
and conveyed to posterity the
mercies and wonders of God their
Creator; it is plain that the singing
of praises to God is an act of devotion,
full of spiritual comfort and advantage.


6. The second argument was the effectiveness of faith-based prayer. This is supported by the word of God, the examples of holy individuals, and our everyday experiences. We are reassured by all of God's promises that not one sincere prayer, not one sigh or tear, goes unanswered. "Save my tears in your bottle." Ps. 6:9; 56:8. "Those who plant with tears will harvest with joy." Ps. 126:5. "The Lord is near to everyone who calls on Him, to everyone who calls on Him genuinely." Ps. 145:18. Nothing in this world can succeed without prayer because every good and perfect gift comes from God and must be requested from Him. Without regular prayer, a person cannot live or die in peace. Moreover, offering praise to God is essentially the prayer of a devoted soul filled with divine joy, through which holy individuals have celebrated and shared the mercies and wonders of God their Creator with future generations. It is clear that singing praises to God is a form of devotion, rich with spiritual comfort and benefit.



7. Thirdly, this is confirmed by
many examples found in the Old Testament.
Exod. 15; Deut. 32; 1 Sam.
2; Isa. 12; 26; 38; 64; Jon. 2; Hab.
3; and the whole Book of Psalms.

7. Thirdly, this is supported by many examples found in the Old Testament. Exod. 15; Deut. 32; 1 Sam. 2; Isa. 12; 26; 38; 64; Jon. 2; Hab. 3; and the entire Book of Psalms.



8. Fourthly, this is confirmed by the
examples of the New Testament; especially
those two divine hymns of
Mary and Zacharias (Luke 1:46, 68),
of which the Christian Church has
appointed one to be sung in the morning,
and the other in the evening, as a
morning and evening sacrifice unto
God; thereby instructing us, that
singing psalms and praises unto God
ought to begin and end the day. Such,
too, is the exhortation of the Psalmist,
“It is a good thing to give thanks
unto the Lord, and to sing praises
unto thy name, O Most High: to
shew forth thy lovingkindness in the
morning, and thy faithfulness every
night.” Ps. 92:1, 2. But why such
lovingkindness “in the morning”?
Because “it is new every morning.”
Lam. 3:23. And why such “faithfulness
every night”? Because “the
Lord, that neither slumbereth nor
sleepeth,” is our guardian by night.
Ps. 121:3. To this we may add what
we are told by St. Matthew (chap. 26:
30), that Jesus Christ himself at his
last Supper, sung a hymn with his disciples.
And St. Paul says to the
Ephesians (chap. 5:18, 19), “Be filled
with the Spirit; speaking to yourselves
in psalms, and hymns, and
spiritual songs, singing and making
melody in your heart to the Lord;
giving thanks always, etc.” And
again: “Let the word of Christ dwell
in you richly in all wisdom; teaching
and admonishing one another in
psalms, and hymns, and spiritual
songs, singing with grace in your
hearts to the Lord.” Col. 3:16, 17.
And St. James says, “Is any among
[pg 308]
you afflicted? let him pray. Is any
merry? let him sing psalms.” James
5:13.

8. Fourth, this is confirmed by examples from the New Testament, especially the two divine hymns of Mary and Zacharias (Luke 1:46, 68), one of which the Christian Church has designated to be sung in the morning, and the other in the evening, as a morning and evening offering to God. This teaches us that singing psalms and praises to God should start and end our day. The Psalmist also encourages us by saying, "It is good to give thanks to the Lord and to sing praises to your name, O Most High: to proclaim your lovingkindness in the morning and your faithfulness every night." Ps. 92:1, 2. But why highlight such lovingkindness "in the morning" Because "It's new every morning." Lam. 3:23. And why emphasize "loyalty every night" Because "the Lord, who neither slumbers nor sleeps," watches over us at night. Ps. 121:3. Additionally, we learn from St. Matthew (chap. 26:30) that Jesus Christ himself sang a hymn with his disciples at his last Supper. St. Paul tells the Ephesians (chap. 5:18, 19), "Be filled with the Spirit; encourage each other with psalms, hymns, and spiritual songs, singing and making music in your heart to the Lord; always giving thanks, etc." And again: "Let the message of Christ fill you with all wisdom; teach and encourage each other with psalms, hymns, and spiritual songs, singing with gratitude in your hearts to the Lord." Col. 3:16, 17. St. James adds, "Is anyone among you suffering? Let them pray. Is anyone happy? Let them sing songs." James 5:13.



9. Fifthly, by the praises offered to
God by the holy men of the Old Testament
and the New, who were filled
with the Holy Ghost. Of this we
have two instances. First, when
Samuel had anointed Saul to be
king, he gave him a sign, saying,
“Thou shalt meet a company of
prophets with a psaltery, and a tabret,
and a pipe, and a harp, before
them; and they shall prophesy. And
the Spirit of the Lord will come upon
thee, and thou shalt prophesy with
them, and shalt be turned into another
man.” 1 Sam. 10:5, 6. The second is,
when Saul had sent messengers to
take David, they met several companies
of prophets, and both they and
Saul himself began to prophesy. 1
Sam. 19:19-24. Similar to this is
that which we read concerning Elisha
(2 Kings 3:15), that when the minstrel
began to play, that holy man
prophesied.

9. Fifth, by the praises given to God by the holy people of the Old Testament and the New, who were filled with the Holy Spirit. We have two examples of this. First, when Samuel anointed Saul to be king, he gave him a sign, saying, "You will encounter a group of prophets with a lute, tambourine, flute, and harp in front of them; they will be prophesying. The Spirit of the Lord will come upon you, and you will prophesy alongside them, and you will be changed into a different person." 1 Sam. 10:5, 6. The second is when Saul sent messengers to capture David, they encountered several groups of prophets, and both they and Saul himself started to prophesy. 1 Sam. 19:19-24. A similar account is found about Elisha (2 Kings 3:15), where when the musician began to play, that holy man prophesied.




10. In the Old Testament there
were several kinds of divine music;
some of trumpets, some of psalteries
and harps, some of cymbals, and other
kinds of musical instruments. From
this some imagine that the Songs of
Degrees, as some of the Psalms are
called, took their names. For they
did not sing all the Psalms to the
same instrument, but adapted their
instruments to their subject, whether
it were cheerful or sorrowful. All
these various kinds of music with
which, under the Old Testament, they
sang praises unto God, being a part of
the external ceremonial service, have
now ceased; and our spirit, soul, mind,
and mouth are become the trumpet,
psaltery, harp, and cymbal of God.
To which St. Paul alludes, when he
says, “Singing with grace in your
hearts to the Lord.” Col. 3:16. By
which expression we are by no means
forbidden, either in public or private,
to praise God with voices or instruments
of music; but it requires that
all this be done with true devotion, in
the spirit, and from the heart, lest religion
should be thought to consist in
empty sounds and the external pomp
of divine service. For the New Testament,
see, for example, Acts 4:24-31.


10. In the Old Testament, there were different types of divine music; some was played on trumpets, some on psalteries and harps, some on cymbals, and other musical instruments. This has led some to believe that the Songs of Degrees, which are part of some Psalms, got their names from it. They didn't sing all the Psalms using the same instrument but chose their instruments based on the subject matter, whether it was joyful or sorrowful. All these various forms of music used to praise God in the Old Testament have now ceased, and our spirit, soul, mind, and mouth have become the trumpet, psaltery, harp, and cymbal for God. St. Paul references this when he says, “Singing with joy in your hearts to the Lord.” Col. 3:16. This means we are not forbidden, in public or private, to praise God with our voices or musical instruments; however, it must be done with genuine devotion, in the spirit, and from the heart, so that religion is not seen as merely empty sounds and the external show of divine service. For the New Testament, see, for example, Acts 4:24-31.




11. Sixthly, the nature and properties
of the Psalms prove the same
thing. Some of them are supplicatory,
others consolatory; some penitential,
others doctrinal; and, lastly,
others prophetical: from which variety
of style and intention the devout
soul may reap a correspondent variety
of comforts and benefits.

  
11. Sixth, the nature and characteristics of the Psalms support the same idea. Some are prayers, others offer comfort; some express regret, others teach lessons; and lastly, some are prophetic. This variety in style and purpose allows the faithful to gain a corresponding range of comfort and benefits.




12. Seventhly, we are instructed by
the examples of Moses and David
that songs of praise were used upon
different occasions. As (1) Against enemies.
These may be called prayers
for protection. Such is Psalm 68,
which the man of God sang when he
was advancing against his enemies:
“Let God arise, let his enemies be
scattered.” Some think that Psalm
91 was composed by David in the
time of that great pestilence, which,
in the space of three days, swept
away 70,000 men. 2 Sam. 24:15. And
I doubt not that many a man has
been protected in national calamities
by a proper use of this Psalm. (2)
In time of victory over enemies. These
we may call Psalms of victory. Thus
David, when he had gained six victories,
composed the 18th Psalm, as
may be gathered from 2 Sam. 22:
1. So Jehoshaphat marched against
the Moabites with singers going before
him, who were to bless and
praise the Lord with a loud voice;
[pg 309]
and he conquered. 2 Chron. 20:21,
etc. (3) In great calamities. Thus we
read (1 Sam. 21:13) that David, when
he changed his behavior before Achish,
composed the 34th Psalm, as appears
by the title. So he sang Psalm
3, when he fled from Absalom. So
when the apostles, in great difficulties,
prayed in the words of the 2d
Psalm, “the place was shaken where
they were assembled together.” Acts
4:31. And these are Psalms of
mourning or lamentation. (4) There
are also eucharistical Psalms. So
David sung the 105th Psalm before
the ark of the covenant. 1 Chron. 17:16.
(5) There are complaining Psalms,
as the 102d appears to be by the inscription;
also some against calumniators,
as the 4th, 7th, 52d; also
against diseases, as the 30th.

  
12. Seventh, we’re shown by the examples of Moses and David that songs of praise were used on various occasions. For instance, (1) against foes. These can be seen as prayers for protection. Psalm 68 is one such example, which the man of God sang while advancing against his foes: "Let God rise up, and may his enemies be scattered." Some believe that Psalm 91 was written by David during that severe plague, which wiped out 70,000 men in three days. 2 Sam. 24:15. I have no doubt that many have found protection in national disasters through the proper use of this Psalm. (2) In times of victory over foes. We can call these Psalms of victory. For example, David wrote the 18th Psalm after achieving six victories, as noted in 2 Sam. 22:1. Jehoshaphat also marched against the Moabites with singers leading the way, who were there to bless and praise the Lord loudly; [pg 309]  
and he triumphed. 2 Chron. 20:21, etc. (3) In major disasters. We read in (1 Sam. 21:13) that David, when he acted madly before Achish, wrote the 34th Psalm, as indicated in the title. He sang Psalm 3 while fleeing from Absalom. Likewise, when the apostles faced serious challenges, they prayed using words from the 2nd Psalm, "The location where they had gathered was shaken." Acts 4:31. These are Psalms of mourning or lamentation. (4) There are also thanksgiving Psalms. David sang the 105th Psalm before the ark of the covenant. 1 Chron. 17:16. (5) There are Psalms of complaint, such as the 102nd, which is indicated by its title; there are also some against accusers, like the 4th, 7th, and 52nd; and there are those addressing illnesses, like the 30th.



13. Thus much concerning the efficacy
and admirable benefits of divine
hymns and thanksgivings. Whence it
appears that it is the duty of a Christian
to praise God as well as to pray
to him every day. For (1), it being
the constant employment of the holy
angels to bless and praise God, when
the Church on earth does the same,
there arises thence a divine and heavenly
communion betwixt the Church
on earth and the Church in heaven;
fulfilling, in some measure, that petition
of the Lord's prayer, “Thy will
be done in earth, as it is in heaven.”
Matt. 6:10. Come, then, ye devout
souls, and when ye retire into your
closets to pour out your souls before
God in secret, remember also to praise
him with a Psalm of thanksgiving.
(2) Moreover, it would be quite proper,
and becoming a Christian, to accustom
children, from their infancy, to sing
psalms and praises unto God, according
to the Psalmist, “Out of the mouth
of babes and sucklings hast thou ordained
strength, because of thine enemies”
(Ps. 8:2): the advantage of
which, is expressed in the following
words—“that thou mightest still the
enemy and the avenger.” (3) We
are encouraged to this duty by God's
gracious acceptance of it, and delight
in it; upon which account the Psalmist
calls upon him, saying, “Thou art
holy, O thou that inhabitest the praises
of Israel.” Ps. 22:3. (4) Experience
itself teaches us that by divine hymns
we kindle flames of devotion in our
souls, and receive rich returns of spiritual
joy, lively comfort, solid peace,
and rest in God.

13. This is what we know about the power and amazing benefits of divine hymns and thanksgivings. It is clear that it is a Christian's responsibility to praise God as well as to pray to Him every day. For (1), since the holy angels continually bless and praise God, when the Church on earth does the same, a divine and heavenly connection happens between the Church on earth and the Church in heaven; fulfilling, in part, that request from the Lord's prayer, “Your will be done on earth, as it is in heaven.” Matt. 6:10. So, come, you devoted souls, and when you go to your private rooms to lay your hearts before God in secret, don’t forget to praise Him with a Psalm of thanksgiving. (2) Additionally, it would be very fitting for a Christian to teach children, from a young age, to sing psalms and praises to God, in line with the Psalmist’s words, "From the mouths of infants and nursing babies, you have established strength because of your enemies." (Ps. 8:2): the benefit of this is expressed in the following words—"that you might silence the enemy and the avenger." (3) We are motivated to fulfill this duty by God's gracious acceptance and enjoyment of it; for this reason, the Psalmist calls to Him, saying, "You are holy, O you who dwell in the praises of Israel." Ps. 22:3. (4) Experience teaches us that through divine hymns we ignite the flames of devotion in our souls and receive abundant returns of spiritual joy, vibrant comfort, deep peace, and rest in God.









 Chapter 42.


 The Reasons Why We Should Praise God Every Day.



Praise the Lord, and give thanks to Him; for He is good: His mercy lasts forever.
Ps.106:1; 107:1; 118:1.



Thus saith the devout David,
“Seven times a day do I praise
thee, because of thy righteous judgments”
(Ps. 119:164); that is, many
times in a day do I sing praises in
honor of thy holy name. By this he
teaches us, that a man cannot spend
his time better than by retiring at
least once a day into his closet, and
praising God in secret. Yea, though
[pg 310]
his hands be employed in labor and
business, yet may he, in the quiet stillness
of his heart, offer up his praises
unto God wheresoever he is. For the
prayer of a true Christian is not confined
to any certain time or place, since
he worships “in spirit and in truth”
(John 4:23); and the Spirit is not
circumscribed by any limits of time
or place. To which also relates the
admonition of St. Paul, when he commands
us “to sing with grace in our
hearts to the Lord” (Col. 3:16); that
being, indeed, the fittest place wherein
God may be praised.

Thus says the devoted David,  
"I praise you seven times a day because of your righteous judgments."  
(Ps. 119:164); that is, many times a day I sing praises in honor of your holy name. He teaches us that no one can spend their time better than by taking at least one moment each day to retreat into their private space and praise God in secret. Even if someone’s hands are busy with work and responsibilities, they can still, in the quiet of their heart, offer their praises to God wherever they are. For the prayer of a true Christian isn’t limited to any specific time or place, since they worship "in spirit and in truth" (John 4:23); and the Spirit isn’t constrained by time or location. This also relates to the advice of St. Paul, when he urges us "to sing with joy in our hearts to the Lord" (Col. 3:16); that being, indeed, the most suitable place to praise God.



2. But as we are by nature dull and
inactive in the discharge of this duty,
therefore God has given us, in his
Word, certain helps to quicken us.

2. But since we tend to be naturally slow and inactive when it comes to fulfilling this duty, God has provided us, in his Word, specific aids to motivate us.



3. The first of these is his own command.
He made us, his servants and
creatures, for his own glory, as we
ourselves appoint servants to manage
business for us. He, therefore, who
does not daily praise God, was created
by him in vain, and cannot be
his servant. Hence we are commanded,
over and over again, in Holy
Scripture, above all things, to praise
God. Thus, “Praise ye the Lord.
Praise him, O ye servants of the
Lord.” Ps. 113:1. “O give thanks
unto the Lord.” Ps. 118:1. “Thou
shalt glorify me.” Ps. 50:15. This is
an argument to us, that the chief part
of our religious worship, our chief
service in this world, and our happiness
in the next, consist in the exercise
of praise and thanksgiving; upon
which account we ought to esteem it
our greatest happiness and most honorable
employment. So the holy
Psalmist says, “My soul shall be satisfied
as with marrow and fatness;
and my mouth shall praise thee with
joyful lips.” Ps. 63:4. And again,
“Delight thyself in the Lord, and he
shall give thee the desires of thine
heart.” Ps. 37:4. O how truly happy,
then, and blessed is he who is come to
such perfection of divine worship as
to delight in the Lord, and to be continually
offering praises and thanks!
“He shall be satisfied with the goodness
of thy house, even of thy holy
temple.” Ps. 65:5. If we think it an
honorable thing to be employed in
the service of any earthly prince,
how much more ought a man to rejoice
when he considers that he may
be admitted to the service of the
Lord of lords, and King of kings, being,
in his own nature, no better than
dust and ashes, and a poor sinner!
This single consideration ought to be
of sufficient weight to encourage him
to praise God daily.

3. The first of these is his own directive. He created us, his servants and creations, for his own glory, just like we assign helpers to handle tasks for us. Therefore, anyone who doesn’t praise God daily was created by him in vain and can't truly be his servant. That's why we are repeatedly instructed in the Holy Scripture, above all else, to praise God. Thus, “Praise the Lord. Praise Him, all you servants of the Lord.” Ps. 113:1. "Thanks be to the Lord." Ps. 118:1. "You will glorify me." Ps. 50:15. This shows us that the most important part of our religious worship, our main duty in this life, and our happiness in the next, come from praising and giving thanks; for this reason, we should see it as our greatest joy and most honorable task. As the holy Psalmist says, "My soul will be fulfilled like with a feast, and my mouth will praise you with cheerful words." Ps. 63:4. And again, "Find joy in the Lord, and He will fulfill the desires of your heart." Ps. 37:4. Oh, how truly happy and blessed is the person who has reached such a level of divine worship that they find joy in the Lord and are constantly offering praise and thanks! "He will be pleased with the goodness of your house, even of your holy temple." Ps. 65:5. If we think it’s prestigious to serve any earthly king, how much more should someone rejoice when they realize they are invited to serve the Lord of lords and King of kings, considering that in his presence, he is no better than dust and ashes, and a humble sinner! This thought alone should be enough to inspire him to praise God daily.



4. Secondly, the advantages that a
man derives from this exercise, is another
argument. For since God has
no need of our praises, and is neither
the better nor the worse for our obedience
or neglect; and since the most
acceptable praise which we can offer
him is, at best, but the fruit of “unclean
lips” (Isa. 6:5), as the prophet
Isaiah speaks, it follows that the advantage
redounds only to ourselves,
as being the means of drawing down
upon us the favor and blessings of
heaven: a thankful heart being the
proper receptacle of divine grace.
This, in short, is that which brings
God down into our souls, and makes
us truly the living temples of the
Holy Ghost; and where God is, there
is the fulness of divine blessing.
Moreover, by the daily exercise of
thanksgiving, we keep up communion
with the blessed choirs of triumphant
saints and angels in heaven. They
are incessantly singing the praises of
God above; whilst we below, by the
same exercise, are conquering, by degrees,
[pg 311]
the enemies of our salvation
(Ps. 18:29), till at length, by a constant
practice of this divine duty, we
are filled with an immovable assurance
that we are united to God, and
that we shall be for ever happy with
him in heaven, according to the promise
of our blessed Lord, “Where I
am, there shall also my servant be.”
John 12:26. And now, would to God
that wretched man would so lay these
considerations to heart, and so sincerely
endeavor to practise them, that
every soul might become, in truth, a
house of prayer!

4. Secondly, the benefits a person obtains from this practice is another point to consider. God doesn’t need our praise; He isn’t made better or worse by our obedience or disobedience. The best praise we can give Him is, at most, just a product of “dirty words” (Isa. 6:5), as the prophet Isaiah says. This means the real benefit is for us, as it helps us attract the favor and blessings of heaven; a thankful heart is the right vessel for divine grace. In short, this is what brings God into our souls and makes us truly living temples of the Holy Spirit; and where God is, there is the fullness of divine blessing. Furthermore, by regularly practicing thanksgiving, we maintain a connection with the blessed choirs of triumphant saints and angels in heaven. They are continuously singing God's praises above, while we, down here, through the same practice, are gradually overcoming the enemies of our salvation (Ps. 18:29). Eventually, through consistent practice of this holy duty, we become fully assured that we are united with God and will be forever happy with Him in heaven, as promised by our blessed Lord, "Where I am, my servant will be there too." John 12:26. And now, I wish that those struggling would truly reflect on these ideas and sincerely strive to practice them, so that every soul might genuinely become a house of prayer!



5. Thirdly, we are encouraged to
the daily practice of thanksgiving,
from the consideration of the compassion,
the lovingkindness, and everlasting
goodness of God. This is an argument
continually inculcated in the Book of
Psalms, to teach us that the chief and
fundamental reason why we ought
continually to bless and praise God,
is, because he is good and gracious,
and “his mercy endureth for ever.”
No heart of man can conceive, nor
tongue express, the height and depth
of that love which disposes the great
and mighty God to show himself thus
loving and merciful to wretched mankind,
who are dust and ashes, laden
with iniquities, and ungrateful to God;
and that he not only continues his
wonted mercies to them, notwithstanding
their repeated provocations;
but is also perpetually dispensing
fresh showers of blessings upon the
whole rebellious race. And this is
what every man must needs experience
in himself. Look into thine own
soul, whosoever thou art; what canst
thou find there but misery and sin?
Yet God continues merciful and long-suffering,
is slow to anger, and not
willing to punish thee as thy sins
have deserved. This is a degree of
mercy which, as thy own heart must
confess, no man living does or can exercise
towards his brethren. We cannot
so long forbear to punish those
that have offended us; and when we
punish, mercy seldom pleads for the
criminal, till we are satiated with vengeance;
whereas the rod of God is
often lifted up, but his mercy averts
the impending stroke, and rescues the
sinner from punishment. So that
every man must confess that the
punishments of heaven are not only
less than we deserve, but are always
qualified with a double portion of
mercy. Whence it follows, that God
is essentially and truly love, which
every man daily experiences in himself.

5. Thirdly, we are encouraged to practice gratitude daily, reflecting on the compassion, the love, and the eternal goodness of God. This point is constantly emphasized in the Book of Psalms, teaching us that the main and foundational reason we should always bless and praise God is because he is good and gracious, and "his mercy lasts forever." No human heart can fully grasp, nor can any tongue articulate, the depth and breadth of that love which prompts the great and mighty God to be so loving and merciful towards wretched humanity, who are mere dust and ashes, burdened with sins, and ungrateful to God; and that he not only continues to show his usual mercies to them despite their constant offenses, but he also continually showers them with new blessings, even upon the entire rebellious race. And this is something every person must experience within themselves. Look into your own soul, whoever you are; what do you find there but misery and sin? Yet God remains merciful and patient, slow to anger, and unwilling to punish you as your sins deserve. This is a level of mercy which, as your own heart must acknowledge, no living person can or does offer to their peers. We cannot refrain from punishing those who have wronged us for long; and when we do punish, mercy rarely advocates for the offender until we are satisfied with our vengeance; while God’s judgment may often be raised, yet his mercy holds back the impending punishment and saves the sinner from it. So every person must admit that the punishments from heaven are not only less than we deserve but also always accompanied by an extra measure of mercy. Hence, it follows that God is fundamentally and truly love, which every person experiences daily within themselves.



6. Read the Holy Scriptures and see
how tenderly, yea, how affectionately
God vouchsafes to deal with mankind,
so that no father or mother upon
earth can be more indulgent to their
darling child. Thus, “Is Ephraim
my dear son? is he a pleasant child?
For since I spake against him, I do
earnestly remember him still; therefore,
my bowels are troubled for him;
I will surely have mercy upon him,
saith the Lord.” Jer. 31:20.

6. Read the Holy Scriptures and see how gently, yes, how affectionately God chooses to interact with humanity, so that no father or mother on earth can be more lenient with their beloved child. Thus, "Is Ephraim my beloved son? Is he a good kid? Ever since I spoke out against him, I still think of him fondly; that's why I feel deep compassion for him; I will definitely show him mercy, says the Lord.” Jer. 31:20.



7. God not only bestows his favors
plentifully both on our souls and bodies,
but also does it with so much tenderness
and good will, that, as he himself
says, “He rejoices over us to do
us good” (Jer. 32:41); as if he were
glad to find men willing to be happy
in the blessed manifestations of his
love; which is, indeed, the truest
demonstration that it is sincere.
Were not God thus merciful, our very
being would soon be at an end, which
nothing but his infinite mercy can
sustain; yea, “His lovingkindness is
better than life itself” (Ps. 63:3),
which “compasseth us about” (Ps. 32:10),
[pg 312]
as tender mothers embrace their
helpless infants.

7. God not only generously gives his blessings to our souls and bodies, but he also does it with such tenderness and goodwill that, as he says, "He takes joy in us to do us good." (Jer. 32:41); it's as if he's happy to find people willing to be joyful in the wonderful expressions of his love, which is truly the best proof that it’s genuine. If God weren't so merciful, our very existence would quickly come to an end, and only his infinite mercy can keep us going; indeed, "His kindness is better than life itself." (Ps. 63:3), which “surrounds us” (Ps. 32:10), [pg 312] just like tender mothers hold their helpless babies.



8. The same goodness of God discovers
itself in all his creatures; in
which, as in a glass, we may contemplate
the wonderful riches of divine
mercy: “The earth is full of the
riches of God.” Ps. 104:24. For
whose sake was all that is good, both
in heaven and earth, created? Not
for Him certainly, who is Himself all-sufficient,
and stands not in need of
any creature. The sun, moon, and
stars serve not to enlighten him; the
fire, the air, the earth, and water do
him no service, but us. And when he
“fills our hearts with food and gladness”
(Acts 14:17), it is his goodness
that we taste, it is his bounty that
feeds and nourishes us. He it is that
gives us healthy and sound bodies,
which are more valuable to us than
an empire. If it should please God to
turn the water into blood, as he did in
Egypt (Exod. 7:20), we could not,
with all our boasted treasure, purchase
one single drop to relieve our greatest
necessities. Or should he, as he did
once (Exod. 10:22), cover the earth
with thick darkness, no prince upon
earth could, with all his riches, purchase
one single gleam of light. Or
what would all the world signify to
him that should but for one moment
be deprived of the benefit of the air?
All these are very great blessings of
God, but because they are common,
few are so sensible of them as to be
thankful for them. Reflect, moreover,
on the mercies of redemption
and sanctification, in which the goodness
and grace of God so transcendently
appear, that eternity itself
would be too short to praise and magnify
these blessings as we ought. To
redeem a lost world is much more
glorious than to create it at first; and
to regenerate a man by a spiritual
new birth, more wondrous than at
first to produce him by a natural
birth. Lastly, whosoever will carefully
consider the works and providence
of God, may read the plain
characters of his mercy and love in
every part of the creation.

8. The same goodness of God is evident in all His creatures; in them, like a mirror, we can see the amazing riches of divine mercy: "The world is filled with the blessings of God." Ps. 104:24. For whose sake was everything good, both in heaven and on earth, created? Certainly not for Him, who is all-sufficient and doesn’t need any creature. The sun, moon, and stars don’t provide light for Him; fire, air, earth, and water don’t serve Him, but us. And when He “fills our hearts with nourishment and happiness” (Acts 14:17), it is His goodness that we experience, and His generosity that nourishes us. He provides us with healthy bodies, which are more valuable to us than an empire. If God were to turn water into blood, as He did in Egypt (Exod. 7:20), we couldn't, with all our supposed wealth, buy even a single drop to ease our greatest needs. Or if He were to cover the earth with thick darkness, as He did once (Exod. 10:22), no prince on earth could, with all his riches, buy even a single ray of light. And what would the whole world mean to someone who was deprived of the benefit of air for just one moment? All these are incredible blessings from God, but because they are common, few people appreciate them enough to be grateful. Additionally, think about the mercies of redemption and sanctification, where God's goodness and grace shine so brightly that eternity itself wouldn't be enough time to praise and honor these blessings as we should. Redeeming a lost world is far more glorious than creating it in the first place, and giving someone a spiritual rebirth is more amazing than simply bringing them into existence through a natural birth. Lastly, anyone who carefully considers the works and providence of God can see the clear signs of His mercy and love in every part of creation.



9. Dull, ungrateful creatures that
we are, how apt are we to forget our
benefactor, and despise the hand that
blesses us! God is thus led in mere
mercy to use the rod of discipline, and
to take away our worldly comforts
from us, in order thereby to reduce us
to a sober sense of ourselves, and of
our dependence on him, to whom all
our thanks are due. Thus God speaks
by the prophet Hosea, “She did not
know that I gave her corn, and wine,
and oil, and multiplied her silver and
her gold: therefore will I return, and
take them from her.” Hosea 2:8. So
that the cross is, as it were, the light
by which we see and discover the true
value of divine blessings, and who it
is that bestows them. For ingratitude
is the greatest degree of blindness, and
the highest affront against God. And
since the whole world is full of the
glory of God, much more ought the
heart of man to be full of it.

9. Dull, ungrateful beings that we are, how easily we forget our benefactor and take for granted the hand that blesses us! God is then compelled, out of pure mercy, to use the rod of discipline and to remove our worldly comforts, aiming to bring us to a clear understanding of ourselves and our dependence on Him, to whom all our thanks are due. As God speaks through the prophet Hosea, “She didn’t realize that I provided her with corn, wine, and oil, and increased her silver and gold; therefore, I will go back and take them away from her.” Hosea 2:8. Thus, the cross serves as the light through which we see and recognize the true value of divine blessings and the one who gives them. For ingratitude is the deepest form of blindness and the greatest insult to God. And since the entire world is filled with the glory of God, our hearts should be even more filled with it.



10. Indeed the excellency of the
divine love discovers itself chiefly in
this, that he bestows his favors even
upon rebels and enemies. “For he
maketh his sun to rise, and sendeth
his rain on the just and on the unjust.”
Matt. 5:45.

10. The greatness of divine love is mainly shown in the fact that it offers blessings even to those who are rebels and enemies. "For he makes his sun rise and sends his rain on both the good and the bad." Matt. 5:45.




11. The goodness and mercy of God
herein appear still more illustrious,
that though we continue ungrateful,
and our hearts “cast forth wickedness
as a fountain casteth forth her waters”
(Jer. 6:7), yet he still strives to conquer
our ingratitude by his goodness,
and does not take his mercy from us;
[pg 313]
as the Psalmist says, “His mercy endureth
forever.” Ps. 136:1. So that
as the heart of man is, as it were, an
abyss of iniquity (Jer. 17:9), so God
is an abyss of mercy, an ever-flowing
fountain of goodness, so much superior
in kind, as well as in degree, to that
of any created being, that he doeth
nothing but good, and receives nothing
in return but evil; which the uncreated
and infinite Good alone could do or
suffer. And when, provoked by our
wickedness, he seems sometimes to lay
aside his mercy, and “in anger to shut
up his tender mercies” (Ps. 77:10),
yet even that is nothing but paternal
resentment, not tending to destruction,
but so tempered with compassion, that
mercy triumphs over judgment. So,
“If his children forsake my law, I will
visit their transgressions with the rod:
nevertheless my lovingkindness will I
not utterly take from him.” Ps. 89:30-33.
And, “In wrath remember
mercy.” Hab. 3:2. So, too, we read,
“He doth not afflict willingly the children
of men.” Lam. 3:33. For punishment
is, as it were, contrary to his
nature and essential goodness. For
though the Scriptures often speak of
God's being angry, yet such expressions
are used, after the manner of men, only
in compliance with the weakness of
human capacities. Yea, God is never
angry with his faithful servants; but
only with wicked and obstinate sinners;
and when he corrects the former
in mercy, he punishes the latter in his
wrath; for “the wrath of God abideth
on them.” John 3:36. Hence David
prays, “O Lord, rebuke me not in thine
anger.” Ps. 6:1. As if he had said,
“Lord, chasten me with mercy, as a tender
father corrects his beloved child.”
Wherefore, it is as impossible that the
mercy and goodness of God should fail
or cease towards mankind (though he
sometimes afflicts us), as that the sun
should actually be extinguished by a
cloud, or the vast ocean be absorbed
by a sponge. “For his mercy endureth
forever.” Ps. 136:1. And this is the
reason of God's reconciliation and forgiveness,
not once or twice, but as
often as the sinner begins to repent
and sue for mercy. This mercy does
not last for a few hours, or a few days
only, but forever; so that the entire
nature and essence of God, infinite as
it is, is nothing else but love. No
sooner does the sinner sincerely pray
for pardon, but the merciful God freely
bestows it, yea, he is more willing and
ready to pardon, than we to ask it.

  
11. The goodness and mercy of God are even more evident because, despite our ongoing ingratitude and our hearts "spill out evil like a fountain spills its water" (Jer. 6:7), He still seeks to overcome our ungratefulness with His goodness and doesn’t withdraw His mercy from us; [pg 313]  
as the Psalmist says, “His mercy lasts forever.” Ps. 136:1. So, while the heart of man is like a bottomless pit of wrongdoing (Jer. 17:9), God is a bottomless well of mercy, a continually flowing source of goodness, vastly superior in both kind and degree to any created being. He does only good and receives only evil in return; this is something that only the uncreated and infinite Good can do or withstand. And when, stirred by our misdeeds, He appears at times to set aside His mercy and "in anger to silence His gentle compassion" (Ps. 77:10), even then it is only a form of paternal anger, not leading to destruction, but balanced with compassion so that mercy prevails over judgment. Thus, “If my children ignore my rules, I will correct their wrongdoings with discipline: but I will still show them my love.” Ps. 89:30-33. And, “In anger, remember kindness.” Hab. 3:2. We also read, "He doesn't cause suffering to people on purpose." Lam. 3:33. For punishment is essentially against His nature and inherent goodness. Although the Scriptures speak of God's anger, such phrases are used in a human manner, only accommodating our limited understanding. Indeed, God is never angry with His faithful servants; He is only angry with wicked and stubborn sinners. He corrects the former with mercy and punishes the latter in His wrath; for "God's wrath is still upon them." John 3:36. Therefore, David prays, "Lord, don't correct me in Your anger." Ps. 6:1. As if to say, “Lord, kindly guide me, just like a loving father corrects his precious child.” Thus, it is impossible for the mercy and goodness of God to fail or cease towards humanity (even when He afflicts us), just as it is impossible for the sun to be extinguished by a cloud or for the vast ocean to be soaked up by a sponge. “His mercy lasts forever.” Ps. 136:1. This is the reason for God's reconciliation and forgiveness—not just once or twice, but each time the sinner begins to repent and seek mercy. This mercy does not last for a few hours or days but is everlasting; the complete nature and essence of God, infinite as it is, is nothing but love. No sooner does the sinner genuinely pray for forgiveness than the merciful God grants it freely; indeed, He is more willing and eager to forgive than we are to ask for it.



12. Now if God pours his blessings
upon us so plentifully in this life, that
we taste and enjoy them by all our
senses; how much more fully shall we
be convinced, in the other world, by
most blessed experience, that his mercy
endureth forever? If we receive so
many mercies from him now in this
vale of sin and misery, as that “in him
we live, and move, and have our being”
(Acts 17:28), how much more
glorious will his mercy appear hereafter,
when we shall be cleansed from
all sin, and rendered capable of the
purest enjoyments?

12. If God blesses us so generously in this life, allowing us to experience and enjoy these blessings with all our senses, how much more will we be convinced in the next life, through the most joyful experiences, that his mercy lasts forever? If we receive so many gifts from him now in this world full of sin and suffering, as it is said “in him we live, move, and exist” (Acts 17:28), how much more amazing will his mercy be in the future, when we are free from all sin and able to experience the purest joys?




13. Fourthly, the praises of God
have been the special employment of
all holy men. Most of the prophets
of the Old Testament composed holy
hymns, to the praise and honor of
God. Thus did Moses (Exod. 15; Deut.
32), Hannah (1 Sam. 2), Jehoshaphat
(2 Chron. 20), Hezekiah (Isa. 38), and
Jeremiah (Lam. 3). David was, however,
the most eminent, who is so fervent
in the praise of God, as to say,
that “His praise shall continually be
in his mouth.” Ps. 34:1. In the New
Testament, the Virgin Mary (Luke 1:46-55),
and Zacharias (Luke 1:68-79);
[pg 314]
also St. Paul and St. Peter, in
many places of their Epistles. These
examples sufficiently show that they
believed acts of thanksgiving and
praise to be the most noble services
which we can possibly perform in this
valley of misery. And, therefore, if
we are desirous to be partakers with
the saints in glory, it is necessary that
we should imitate their examples in
praising and magnifying God.

  
13. Fourth, praising God has been the primary focus of all holy people. Most of the prophets in the Old Testament wrote sacred hymns to honor and glorify God. For example, Moses (Exod. 15; Deut. 32), Hannah (1 Sam. 2), Jehoshaphat (2 Chron. 20), Hezekiah (Isa. 38), and Jeremiah (Lam. 3) all did this. However, David was the most notable, being so passionate about praising God that he said, "His praise will always be on his lips." Ps. 34:1. In the New Testament, the Virgin Mary (Luke 1:46-55) and Zacharias (Luke 1:68-79); [pg 314] also St. Paul and St. Peter, in many parts of their letters. These examples clearly show that they believed that acts of thanksgiving and praise were the most noble services we could perform in this world of suffering. Therefore, if we want to share in the glory of the saints, we must follow their examples in praising and honoring God.




14. Fifthly, all creatures invite us
to praise God. Thus David speaks
to them all, “Bless the Lord, all his
works, in all places of his dominion.”
Ps. 103:22. And, indeed, every creature,
in its way, gives glory to its Creator;
for he has stamped such illustrious
characters of his glory and
goodness on them all, that they cannot
conceal them. “The heavens declare
the glory of God; and the firmament
sheweth his handywork.” Ps.
19:1. And Job says, “Where wast
thou, when the morning stars sang
together?” Chap. 38:4, 7. For even
the sun, the moon, and all the host of
heaven, when they give their light,
bear witness at the same time to the
majesty and goodness of Him that
made them. The earth praises God
when it is fruitful and flourishing.
The herbs and flowers, by their fragrance,
beauty, and variety of colors,
show forth the might and wisdom of
their Maker. The birds with their
songs; the trees with their fruits; the
sea with its inhabitants (Ps. 104:25);
in short, all the creatures in their several
places, praise the God that made
them, whilst they fulfil his will, and
answer the end for which they were
created. Ps. 148:1, etc. And not only
so, but they call upon mankind, by the
virtues and powers which God has implanted
in them, as witnesses of his
wisdom and goodness, to praise and
glorify God. Whatever way we turn
our eyes, we see so many marks of
divine goodness, that one would think
that nature was nothing but one great
history of the glory of its Maker. But
forasmuch as God has been more gracious
and bountiful unto man than to
any other of his creatures, mankind
are certainly obliged to furnish larger
and more frequent returns of gratitude
than they.

  
14. Fifth, all creatures invite us to praise God. As David tells them all, “Praise the Lord, all His works, in every place where He rules.” Ps. 103:22. Indeed, every creature, in its own way, glorifies its Creator; for He has marked them all with remarkable signs of His glory and goodness that they cannot hide. "The skies proclaim the glory of God; and the atmosphere displays His creation." Ps. 19:1. Job also asks, "Where were you when the morning stars sang in unison?" Chap. 38:4, 7. Even the sun, the moon, and all the heavenly bodies, when they shine, testify to the majesty and goodness of their Creator. The earth praises God when it is fruitful and thriving. The herbs and flowers, through their fragrance, beauty, and variety of colors, reveal the might and wisdom of their Maker. The birds with their songs; the trees with their fruits; the sea with its creatures (Ps. 104:25); in short, all creatures in their respective places praise the God who made them, as they fulfill His will and serve the purpose for which they were created. Ps. 148:1, etc. Furthermore, they call upon humanity, through the virtues and powers that God has instilled in them, as witnesses of His wisdom and goodness, to praise and glorify God. Wherever we look, we see so many signs of divine goodness that it seems nature is just one big story of its Creator's glory. However, because God has been more gracious and generous to humanity than to any other of His creatures, we are certainly obliged to show greater and more frequent gratitude than they do.



15. Sixthly, we must know, that
when we have done all that we can to
set forth the greatness and majesty of
God, the best and most devout of men
must fall short of the dignity of a subject,
which no tongue, either of men
or angels, can worthily express. For
“Who can utter the mighty acts of
the Lord? who can show forth all his
praise?” Ps. 106:2. The most exalted
praises of holy men are more properly
acts of admiration and wonder,
than attempts to express to the full
the infinite love and majesty of God.
They have the will, but not the ability,
to praise God in adequate terms.
Thus holy David in many Psalms stirs
up his soul, and all the powers thereof,
to praise his God with thanksgiving.
So Moses, “The Lord is my
strength and song, and he is become
my salvation. He is my God, and I
will prepare him a habitation; my
father's God, and I will exalt him.”
Exod. 15:2. Observe, he calls God
his strength; and were not that strength
with us, in us, and above us, we should
quickly be turned into dust, and vanish
like a shadow. Therefore it is
said: “Every man at his best state is
altogether vanity.” Ps. 39:5. Moses
also calls God his salvation; for he is
our righteousness against sin; our
strength against infirmities; our refuge
in persecution; our joy in sadness;
and lastly our life in death.

15. Sixth, we need to understand that even when we do everything possible to showcase the greatness and majesty of God, the most devoted people still fall short of adequately representing His greatness, which no human or angelic voice can fully convey. For "Who can speak of the amazing things the Lord has done? Who can share all His praise?" Ps. 106:2. The highest praises from holy individuals are more about expressing admiration and wonder than truly capturing the infinite love and majesty of God. They may want to praise God, but they lack the words to do so adequately. This is why holy David frequently motivates his soul and all its powers to praise God with thanksgiving in many Psalms. Similarly, Moses states, "The Lord is my strength and my song; He has become my salvation. He is my God, and I'll prepare a place for Him; the God of my father, and I will praise Him." Exod. 15:2. Notice that he refers to God as his power; without that strength with us, within us, and above us, we would quickly turn to dust and disappear like a shadow. That's why it says: "Everyone at their best is completely full of themselves." Ps. 39:5. Moses also calls God his salvation; because He is our righteousness against sin, our strength in weakness, our refuge in persecution, our joy in sadness, and ultimately our life in death.

[pg 315]



16. And now, what is there in
heaven or in earth that may be compared
unto our God, with whom is
such abundant salvation; who, by
his power, sustains the heaven and
the earth, and all that is therein (Isa.
40:12); who is so holy that all the
angels adore him (Isa. 6:3), so “fearful
in praises” (Exod. 15:11) that
the heaven, the earth, and all that is
under the earth, bow and tremble?
He is so praiseworthy that all his
works ought to be had in honor, and
every creature ought to praise his
Maker: so wise, so powerful, as to
create all things out of nothing; to
bring light out of darkness; righteousness
out of sin; and life out of
death. Should we now pass to the
great work of our redemption, who
can express it? He suffers his only
Son to become man, that we might
become the children of God. He suffers
all pain as man, that we might
enjoy everlasting felicity; he took
upon him the form of a servant, that
we might be partakers of his heavenly
kingdom; lastly, he underwent death
for us, that we, through him, might
have life eternal. Such works, such
love, who can worthily celebrate?
Where is he that can explain how
the infinite God, “whom the heaven
of heavens cannot contain” (1 Kings
8:27), can yet dwell in us, and we in
him? Or how he made our immortal
souls, and will receive them to himself
after their separation from the
body? Or how he shall raise our
dead bodies from the dust of the
earth unto eternal life? It is, indeed,
wonderful and strange, that that
which is “mortal should put on immortality.”
1 Cor. 15:53. Wherefore,
praise the Lord, O my soul.

  
16. And now, what in heaven or on earth can compare to our God, who offers such incredible salvation? With his power, he sustains the heavens, the earth, and everything in them (Isa. 40:12). He is so holy that all the angels worship him (Isa. 6:3) and so “afraid of compliments” (Exod. 15:11) that the heavens, the earth, and all beneath them bow and tremble. He is so deserving of praise that all his works should be honored, and every creature should celebrate their Creator. He is so wise and powerful that he creates everything from nothing, brings light out of darkness, righteousness from sin, and life from death. If we now consider the great act of our redemption, who can truly describe it? He allowed his only Son to become human so we could become children of God. He endured all pain as a man so we could experience everlasting happiness; he took on the form of a servant so we could share in his heavenly kingdom; ultimately, he faced death for us so that we might have eternal life through him. Such works, such love—who can adequately celebrate them? Who can explain how the infinite God, "whom even the highest heavens cannot hold" (1 Kings 8:27), can dwell in us, and we in him? Or how he created our immortal souls and will receive them after they leave the body? Or how he will raise our dead bodies from the dust of the earth to eternal life? It is indeed amazing and strange that what is "mortals should wear immortality." 1 Cor. 15:53. Therefore, praise the Lord, O my soul.



17. If any man, then, desires to
answer the end of his creation, and
not to be thought the only ingrate
among all the works of God; if he
desires to walk worthy of his Christian
calling, and after death to be
partaker with the saints of light and
everlasting glory, let his soul praise
the Lord, and let him beseech God
that He would never suffer his soul to
be unmindful or negligent of this
duty. And those things which we
cannot sufficiently praise in this world
shall be worthily celebrated in the
next, when “that which is in part
shall be done away. For now we see
through a glass darkly, but then face
to face.” 1 Cor. 13:10, 12. Which may
God grant, for Jesus Christ's sake.

17. If anyone wants to fulfill the purpose of their creation and avoid being seen as the only ungrateful one among all of God’s creations; if they want to live up to their Christian calling and share in everlasting glory with the saints after death, then let their soul praise the Lord, and let them ask God never to let their soul forget or neglect this duty. The things we can’t fully praise in this life will be worthy of celebration in the next, when "Partial things will be eliminated. For now, we see dimly as if through a glass, but then we will see clearly, face to face." 1 Cor. 13:10, 12. May God grant this for the sake of Jesus Christ.









 Chapter 43.


 Praising God is the highest and most honorable job for people.



It’s great to give thanks to the Lord—playing on an instrument with ten strings, and on the psaltery; on the harp with a serious sound. For you, Lord, have made me happy through your work; I will celebrate the things you’ve made. O Lord, how amazing are your works! And your thoughts are very profound. A foolish person doesn’t know this; nor does a stupid one understand it. P.S.92:1-6.




There are six Psalms which have
been distinguished by the name
of Golden Songs, namely, 16, 56, 57,
58, 59, 60, to show us that the praise
of God and prayer are the spiritual
and heavenly treasure of a believing
[pg 316]
heart. And that this is the greatest
honor man is capable of, appears
hence. (1.) That a cheerful confidence
in God is that which procures the soul
the greatest liberty of access to him.
Hence it is said, “Honor and majesty
are before him; strength and beauty
are in his sanctuary.” Ps. 96:6. And
that this freedom of access is the
highest honor of man, the very angels
themselves confess, who glory in that
exalted privilege. “I am Gabriel, that
stand in the presence of God.” Luke
1:19.

  
There are six Psalms known as the Golden Songs: 16, 56, 57, 58, 59, and 60. They illustrate that praising God and praying are the spiritual and heavenly treasures of a believer's heart. This reveals that the greatest honor a person can attain is found here. (1.) A joyful confidence in God grants the soul the greatest freedom to approach Him. As it says, “Honor and glory are in front of him; strength and beauty are in his sanctuary.” Ps. 96:6. Even the angels acknowledge that this freedom of access is the highest honor for humanity, celebrating that extraordinary privilege. "I am Gabriel, who stands in the presence of God." Luke 1:19. [pg 316]



2. The giving praise to God is a
great honor and treasure of man, because
(2) thereby we become like the
angels in heaven. Therefore our blessed
Saviour, pointing out the future
glory of men, says, “They shall be as
the angels of God.” Matt. 22:30;
Luke 20:36. This, though it is ultimately
to be understood of the purity
and other perfections of their glorified
bodies in another life; in which
respect we shall not only be like the
angels, but also be conformed to the
glorified body of our Lord Jesus
Christ (according to Phil. 3:21, and
1 John 3:2, “It doth not yet appear
what we shall be; but we know that
when he shall appear, we shall be like
him; for we shall see him as he is”)—yet
even as no man can be like him
in the other world, that has not been
conformed to him in this; that is to
say, that has not believed in him, imitated
his holy life, followed him in his
meekness and humility, and, in a
word, perfectly clothed himself with
the image of the patient, humble, afflicted
and crucified Jesus, that he
may be like him in his glorious, exalted,
and perfect state in the other
world; so also shall no man be like
the angels in heaven, that has not endeavored
to conform himself to their
examples on earth. There is then no
instance in which we can better imitate
them here, than by offering up
devout and incessant prayers and
praises to God; for this is the employment
of the holy angels. Isa. 6:3;
Ps. 103:20. Whosoever then does
this, imitates those blessed spirits,
and maintains fellowship with them.
Hence it follows, that to be continually
celebrating the praises of God is
the noblest and most honorable employment
that man is capable of.
And this may be done at any time,
and in any place by a devout soul,
praising from the ground of the heart.
It is thence that the true praises of
God proceed, according to that expression,
“singing with grace in your
hearts unto the Lord.” Col. 3:16.

2. Praising God is a great honor and treasure for humanity because (2) it makes us like the angels in heaven. Our blessed Savior points to the future glory of humanity, saying, "They will be like the angels of God." Matt. 22:30; Luke 20:36. This refers ultimately to the purity and other perfections of our glorified bodies in the next life. In this respect, we will not only be like the angels, but we will also be conformed to the glorified body of our Lord Jesus Christ (according to Phil. 3:21, and 1 John 3:2, "It doesn't yet look like what we will be; but we know that when he appears, we will be like him; for we will see him as he is.")—yet no one can be like him in the next world unless they have been conformed to him in this life; that is, no one can be like him without believing in him, imitating his holy life, following him in his meekness and humility, and, in short, fully embodying the image of the patient, humble, afflicted, and crucified Jesus, so they may be like him in his glorious, exalted, and perfect state in the next world. Similarly, no one can be like the angels in heaven unless they have tried to follow their examples on earth. There is no better way to imitate them here than by offering devoted and constant prayers and praises to God; this is the work of the holy angels. Isa. 6:3; Ps. 103:20. So whoever does this imitates those blessed spirits and shares in their fellowship. Therefore, continually celebrating God’s praises is the most noble and honorable activity that a person can engage in. This can be done at any time and in any place by a devout soul, praising from the depths of the heart. True praises of God come from there, according to the saying, “singing with joy in your hearts to the Lord.” Col. 3:16.



3. That singing praises to God is the
greatest glory and highest honor that
a man can receive, appears (3) hence;
that by this a man becomes, as it
were, the harp or instrument on which
the Holy Spirit is perpetually sounding
forth the praises of God. Of this
we have a very beautiful representation,
where the Evangelist saw a great
multitude clothed in white, and following
the Lamb of God; and “he
heard the voice of harpers harping
with their harps.” Rev. 14:2. This
was also indicated under the Old Testament
by that admirable variety of
musical instruments mentioned by David
in Ps. 150. All these instruments
express nothing else but the various
gifts of the Holy Spirit, by which the
name, the praise, the honor, the wisdom,
the mercies, and wonderful works of
God were to be published to the world;
which instruments are now laid aside
to make room for the divine harmony
of spiritual music, even that of praise
and thanksgiving to God. For what
the musical instrument is to man, that
[pg 317]
the soul of man is to the Spirit of
God, being attuned and rendered harmonious
by the hand that holds it.
Thus it is said, “Out of the mouth of
babes and sucklings thou hast ordained
strength.” Ps. 8:2. But what
greater glory can the heart, mouth, or
soul of man desire and enjoy, than to
be as so many organs or musical instruments
of the Spirit of God? This
is what David means, “The Spirit of
the Lord spake by me, and his word
was in my tongue” (2 Sam. 23:2);
and the apostle, “Be ye filled with
the Spirit: speaking to yourselves in
psalms, and hymns, and spiritual
songs, singing and making melody in
your heart to the Lord.” Eph. 5:18,
19.

3. Singing praises to God is the greatest glory and highest honor a person can receive. Through this, a person becomes like the harp or instrument on which the Holy Spirit continuously expresses God's praises. We can see this beautifully represented in the Gospel where the Evangelist saw a large crowd dressed in white, following the Lamb of God; and "he heard the sound of harpers playing their harps." Rev. 14:2. This was also indicated in the Old Testament through the impressive variety of musical instruments mentioned by David in Ps. 150. All these instruments symbolize the various gifts of the Holy Spirit, by which God’s name, praise, honor, wisdom, mercy, and wonderful works are proclaimed to the world. Those instruments have now been set aside to make way for the divine harmony of spiritual music, specifically praise and thanksgiving to God. Just as musical instruments are to humans, the soul of a person is to the Spirit of God, being tuned and made harmonious by the hand that holds it. Thus it is said, "From the mouths of children and infants, you have established strength." Ps. 8:2. But what greater glory can a person's heart, mouth, or soul desire and enjoy than to be like so many organs or musical instruments of the Spirit of God? This is what David refers to when he says, "The Spirit of the Lord spoke through me, and His word was on my tongue." (2 Sam. 23:2); and the apostle says, "Be filled with the Spirit: speak to each other in psalms, hymns, and spiritual songs, singing and making music in your heart to the Lord." Eph. 5:18, 19.




4. That the praising of God is a
man's greatest privilege, and most
valuable treasure, appears (4) hence:
because in that exercise is contained
the greatest spiritual joy. Hence it is
said, “Thou, Lord, hast made me glad
through thy work; I will triumph in
the works of thy hands.” Ps. 92:4.
And as in this divine joy consists the
greatest part of the happiness of eternal
life, and the kingdom of God within
us, which we are told, “is peace and
joy in the Holy Ghost” (Rom. 14:17);
so whoever desires a foretaste of the
happiness of that blessed state, may
obtain it by the daily exercise of
praise and thanksgiving. This, when
it proceeds from a sincere heart, gives
life and divine joy both to the soul
and body; as we are told in Ps. 63,
and Ps. 84. What is Paradise itself,
but pure joy and unmixed pleasures;
where “we taste and see that the
Lord is good”? Ps. 34:8. And what
is eternal life, but the abundance of
this joy, “and pleasures at God's right
hand for evermore”? Ps. 16:11.

  
4. Praising God is a person's greatest privilege and most valuable treasure, and this is clear: because in that practice lies the greatest spiritual joy. As it is said, “You, Lord, have made me happy through what you’ve done; I will celebrate the works of your hands.” Ps. 92:4. Since this divine joy makes up the largest part of the happiness of eternal life and represents the kingdom of God within us, which we are told, "brings peace and joy in the Holy Spirit" (Rom. 14:17); anyone who wants a taste of the happiness of that blessed state can find it through the daily practice of praise and thanksgiving. When this comes from a sincere heart, it brings life and divine joy to both the soul and body, as shown in Ps. 63 and Ps. 84. What is Paradise itself, if not pure joy and untainted pleasures; where "we experience and recognize that the Lord is good"? Ps. 34:8. And what is eternal life but an abundance of this joy, "and joys at God's right hand forevermore"? Ps. 16:11.



5. The greatness and excellency of
this duty appears (5) hence: that by
it we are led to the contemplation of
all the wonderful works of God, whence
such rays of divine light and wisdom
dart upon the soul, as scatter and dissipate
the clouds of error and darkness
in which men are naturally involved.
Thus saith the Psalmist, “O Lord,
how great are thy works! and thy
thoughts are very deep. A brutish
man knoweth not, neither doth a fool
understand this.” Ps. 92:5, 6. And
St. Paul, “The Spirit searcheth all
things, yea, the deep things of God.”
1 Cor. 2:10. Therefore, the more a
man knows of God, the more he
praises him; and the more he praises
him, the more he increases in the
knowledge of him. For the higher
any one rises in the praises of God, so
much the more deeply he descends
into the contemplation of his nature
and providence. I do not mean the
presumptuous inquiries of some curious
searchers into forbidden mysteries,
but those riches of the divine wisdom
which God often discovers to the
soul that loves and praises him, and
which strike her dumb by the excess
of glory and sublime manifestations
of Himself. If the queen of Sheba
was so astonished at the riches and
magnificence of Solomon's court, as to
break out in these words, “Thy wisdom
and prosperity exceedeth the
fame which I heard. Happy are thy
men, happy are these thy servants,
which stand continually before thee,
and that hear thy wisdom” (1 Kings
10:7, 8), how much more should the
devout soul be swallowed up in rapture
and astonishment, at those revelations
of divine light and glory which
God frequently vouchsafes to them
that love and praise him, causing
them to cry out with David, “O,
Lord, how great are thy works! and
[pg 318]
thy thoughts are very deep”! Ps.
92:5. And again, “The secret of
the Lord is with them that fear him;
and he will show them his covenant.”
Ps. 25:14. And again, “Thou shalt
make me to know wisdom in the hidden
part.” Ps. 51:6. Therefore, as
the queen of Sheba says, “Happy are
thy men, happy are these thy servants,
which stand continually before
thee, and hear thy wisdom;” so those
that continually praise God, are the
servants of God, standing continually
about his table, believing in spirit the
divine wisdom, and hearkening to the
word of God. This is the never-failing
fountain of true wisdom, which
one of the ancient fathers treats of,
calling it “the deep ocean of divine
wisdom.” But sublime and glorious
as it is, “a brutish man knoweth not;
neither doth a fool understand this.”
In a word, the more closely a man approaches
God by praise and thanksgiving,
the clearer manifestations has
he of the riches and treasures of the
divine wisdom; which at the same
time are hidden, and as it were locked
up from those that are without understanding
in the ways of God.

5. The greatness and excellence of this duty becomes clear in that it leads us to reflect on all the wonderful works of God, from which rays of divine light and wisdom shine upon the soul, scattering and dispelling the clouds of error and darkness in which people are naturally caught. As the Psalmist says, “O Lord, how amazing are your works! And your thoughts are very profound. A senseless person doesn’t understand, nor does a fool grasp this.” Ps. 92:5, 6. And St. Paul says, “The Spirit explores everything, even the deep aspects of God.” 1 Cor. 2:10. Therefore, the more someone knows about God, the more they praise Him; and the more they praise Him, the more they grow in knowledge of Him. The higher someone rises in praises of God, the more deeply they explore His nature and providence. I don’t mean the presumptuous questions of some curious seekers delving into forbidden mysteries, but the riches of divine wisdom that God often reveals to the soul that loves and praises Him, leaving them speechless in the presence of such glory and sublime manifestations of Himself. If the queen of Sheba was so amazed by the wealth and splendor of Solomon's court that she exclaimed, "Your wisdom and wealth are even greater than the reputation I heard. Your men are fortunate, and your servants are lucky to be here, always in your presence, listening to your wisdom." (1 Kings 10:7, 8), how much more should a devout soul be overwhelmed with awe at the revelations of divine light and glory that God frequently grants to those who love and praise Him, causing them to cry out with David, "Wow, Lord, how incredible are your creations! And your thoughts are really profound!" Ps. 92:5. And again, "God shares His secrets with those who respect Him, and He will reveal His covenant to them." Ps. 25:14. And again, "Help me understand wisdom deep within." Ps. 51:6. Therefore, as the queen of Sheba says, "Your men are happy, and your servants who always stand before you and hear your wisdom are happy too." those who continually praise God are His servants, standing constantly around His table, believing in spirit in divine wisdom, and listening to the word of God. This is the unfailing source of true wisdom, which one of the ancient fathers refers to as “the vast ocean of divine wisdom.” But as sublime and glorious as it is, "A foolish person doesn't know, and a fool doesn't understand this." In short, the closer someone approaches God through praise and thanksgiving, the clearer their insights into the riches and treasures of divine wisdom become, which remain hidden, as if locked away from those who lack understanding of God's ways.



6. We may conclude that praising
God is the highest honor, the most
exalted privilege, and greatest benefit
to man; because (6) by this man gains
the victory over all his enemies, both
Satan and men. See Psalm 8:2; 18:3,
etc.; 118:5-15. We have a plain
instance of this in the case of Jehoshaphat,
who, with one divine hymn,
routed a vast army of his enemies
without loss of blood; as we find, 2
Chron. 20:21, 22. Such songs of victory
are frequently to be met with in
the Psalms: as Psalms, 18; 46; 47;
76, etc.

6. We can conclude that praising God is the highest honor, the greatest privilege, and the biggest benefit for people; because (6) through this, a person gains victory over all their enemies, including Satan and humans. See Psalm 8:2; 18:3, etc.; 118:5-15. A clear example of this is in the case of Jehoshaphat, who, with one divine song, defeated a huge army of his enemies without any bloodshed, as we see in 2 Chron. 20:21, 22. We can find such songs of victory throughout the Psalms: like Psalms 18; 46; 47; 76, etc.









 Chapter 44.


 Of Patience, Which Heroically Endures the Cross, and Awaits the Promised Glory.



You need patience so that, after you have done God's will, you can receive the promise.Sure, I can help with that! Please provide the text you'd like modernized.Heb.10:36 AM.




True Christian patience is that virtue
by which, in all afflictions that
cannot, by ordinary means, be avoided,
we resign ourselves to the divine will,
and submit entirely to it; choosing
rather to suffer the greatest evils, than
murmur against God, or let go our dependence
on him.

  
True Christian patience is the quality that allows us, in all hardships that can't be avoided by normal means, to accept the divine will and fully submit to it; preferring to endure the worst misfortunes rather than complain about God or lose our reliance on Him.



2. The first reason or ground of this
virtue is, the counsel and gracious will
of God, by which we are appointed to
sufferings and afflictions; according to
Rom. 8:29: “Whom he did foreknow,
he also did predestinate to be conformed
to the image of his Son.” As,
therefore, God appointed his own beloved
Son to the sufferings of the
cross, that thereby he might bring
him to glory; so also has he appointed
all the true members of Christ to
bear the cross, without which they
cannot be his body. Eph. 5:30. To
each of these he has marked, measured,
and, as it were, weighed out, his
[pg 319]
exact portion of affliction, which cannot
be escaped, much less shaken off
by impatience; but may be alleviated
by obedience and humble submission,
and overcome by the power of Jesus
Christ.

2. The first reason for this virtue is, the guidance and kindness of God, which assigns us to face sufferings and challenges; as stated in Rom. 8:29: "For those whom God knew in advance, he also planned for them to become like his Son." Just as God designated his beloved Son to endure the sufferings of the cross to bring him to glory, he has also designated all true members of Christ to bear the cross, without which they cannot be part of his body. Eph. 5:30. For each of them, he has outlined, measured, and, in a sense, allocated, their [pg 319] specific portion of affliction, which cannot be avoided or shaken off through impatience; instead, it can be eased through obedience and humble acceptance, and overcome by the power of Jesus Christ.



3. The second reason why we ought
to be patient is the approaching consummation
of all things; at which
time, as our blessed Lord has told us,
“iniquity shall abound, and love shall
wax cold.” Matt. 24:12. The consequence
of this must be that sincere
Christians will be exposed to various
afflictions, crosses, injuries, and sundry
kinds of death; for “all that will
live godly in Christ Jesus shall suffer
persecution.” 2 Tim. 3:12. Christ
assures us that the righteous must
expect tribulations and persecutions
for the testimony of a good conscience.
John 15:20; 16:1. And the
whole Revelation of St. John testifies
that Antichrist shall persecute the
Church of God till the last coming of
the Lord; then the conflict will at
last end, and the dragon and false
prophets be cast into the lake of fire
and brimstone. Do not, therefore,
deceive thyself with golden dreams
of felicity, but possess thy soul in patience,
and strengthen thyself against
the approaching calamities.

3. The second reason why we should be patient is the imminent end of everything; at which time, as our blessed Lord has told us, "Badness will be everywhere, and love will fade away." Matt. 24:12. As a result, sincere Christians will face various hardships, suffering, injuries, and many kinds of death; for “Anyone who wants to live a good life in Christ Jesus will face persecution.” 2 Tim. 3:12. Christ assures us that the righteous should expect trials and persecution for living with a clear conscience. John 15:20; 16:1. And the entire Revelation of St. John confirms that Antichrist will persecute the Church of God until the Lord's final return; then the conflict will finally end, and the dragon and false prophets will be thrown into the lake of fire and brimstone. So don’t fool yourself with false hopes of happiness, but keep your soul steady in patience and prepare yourself for the coming troubles.



4. Thirdly, the hope of the restitution
of all things, and the expectation
of everlasting happiness, is another argument
to support our patience. For
as “the husbandman waiteth for the
precious fruit of the earth, and hath
long patience for it, until he receive
the early and latter rain” (James 5:7),
comforting himself under all his
toils with the hopes of a plentiful
harvest, so should Christians also
learn to “possess their souls in patience”
(Luke 21:19), and to persuade
themselves that the great and
universal harvest of the long-expected
day of the Lord shall repair all our
losses, and give to every one of us
the fruit of our labors. For as the
husbandman by no means reckons
his seed lost, though it is for a while
buried in the earth, but only sows it
there in hopes of a harvest, so when
Providence is pleased to take from us
our lives, our friends, our estates, or
honor, we must not look upon them
as lost, but be assured that they are
sown in hope of the great day of
harvest, when we shall reap abundantly,
“if we faint not.” Gal. 6:9.
So also afflictions are compared to
seed-time: “They that sow in tears
shall reap in joy. He that goeth
forth and weepeth, bearing precious
seed, shall doubtless come again with
rejoicing, bringing his sheaves with
him.” Ps. 126:5, 6.

4. Thirdly, the hope of restoring everything, and the promise of everlasting happiness, is another reason to support our patience. Just as "The farmer waits for the valuable crops from the land and shows great patience until he gets the early and late rains." (James 5:7), comforting himself through all his hard work with the hopes of a bountiful harvest, Christians should also learn to “keep their souls calm” (Luke 21:19) and convince themselves that the great and universal harvest of the long-awaited day of the Lord will make up for all our losses and give each of us the rewards of our efforts. Just as a farmer doesn't count his seeds as lost, even though they are temporarily buried in the ground, but sows them there in hopes of a harvest, so when Providence takes our lives, our friends, our possessions, or our honor, we shouldn't see them as lost but should be confident that they are sown in hope of the great day of harvest when we will reap abundantly, "if we don't quit." Gal. 6:9. Similarly, hardships are likened to seed-time: "Those who plant in sorrow will harvest in joy. The one who walks out crying, holding valuable seeds, will definitely come back happy, bringing in their harvest." Ps. 126:5, 6.



5. Fourthly, another support of patience
is the coming of Jesus Christ;
when all our sorrows shall be done
away, yea, be turned into joy (John
16:20), and the just judgment of God
shall fall upon our enemies; and then
“shall every man have praise of God.”
1 Cor. 4:5. And this day is at hand:
“the coming of the Lord draweth
nigh.” James 5:8. “Vengeance is
mine, saith the Lord.” Rom. 12:19.
The time of the cross is short, but the
glory that follows it will be eternal.
And that day of deliverance cannot
be far off.

5. Fourth, another source of patience is the arrival of Jesus Christ; when all our sorrows will be gone, and will even turn into joy (John 16:20), and God’s righteous judgment will fall upon our enemies; and then "Everyone will be recognized by God." 1 Cor. 4:5. And this day is approaching: "the return of the Lord is coming soon." James 5:8. "Vengeance is mine, says the Lord." Rom. 12:19. The time of suffering is brief, but the glory that comes after it will be eternal. And that day of deliverance cannot be far away.



6. The fifth support of patience is
the truth and faithfulness of God; by
the consideration of which “we ought
to stablish our hearts,” as St. James
says, so that they may not waver.
James 5:8. For as we tie a tender
tree to a post, that it may not be
broken by the winds; and as we cast
anchor in a storm, to hold the ship,
that it may not be driven by the tempest;
[pg 320]
so ought we to apply our faint
and weak hearts to the firm pillar of
God's word, and hold the ship of our
souls by the anchor of hope, that it
sink not. Heb. 6:19. For how many
and great promises of divine assistance
have we in the Holy Scriptures!
How many instances of strange deliverances
have we daily before our
eyes! And what variety of methods
has God to deliver us! How many
has he preserved in pestilence and
famine (2 Kings 6:25; 7:16), and
delivered from the peril of the sword!
2 Chron. 20:22; 14:12. For God
can turn the hearts of enemies to
unity and peace, or disappoint the designs
of the adversary, as appears in
the history of the blessed Jesus: “for,”
says the angel, “they are dead which
sought the young child's life.” Matt.
2:20. God can also convert an adversary,
as he did St. Paul. Acts 9:
3, etc. How often does he disappoint
the bloody intentions of wicked men!
Saul had a design upon the life of
David, and thought he was so penned
in that he could not escape; but God
recalls him by the message of a new
incursion of the Philistines into his
country. 1 Sam. 23:27. And the
chief priests having sent their officers
to lay hold on the blessed Jesus, the
latter were so affected by our Lord's
discourses, that they could not find in
their hearts to touch him. John 7:44.
Sometimes God smites the enemies of
his servants with blindness, as in the
cases of Elisha (2 Kings 6:18) and of
Lot. Gen. 19:11. Consider, too, the
innumerable legions of angels that
guarded the Christians of old time,
and miraculously preserved them
from imminent dangers, as in the
case of St. Peter. Acts 5:19; 12:7-11.
And how often was St. Paul
wonderfully preserved, and the designs
laid against his life discovered!
Acts 23:16. At length, by a temporal
death, God puts an end to the
miseries of his servants.

6. The fifth reason to be patient is the truth and faithfulness of God; by thinking about this, "we should set our hearts," as St. James says, so that they don’t waver. James 5:8. Just as we tie a young tree to a post to keep it from breaking in the wind, and as we drop anchor during a storm to keep the ship from being tossed around, [pg 320] we should anchor our weak and fragile hearts to the solid foundation of God's word and hold onto the ship of our souls with the anchor of hope so it doesn’t sink. Heb. 6:19. Just think of the countless promises of divine help we have in the Holy Scriptures! So many examples of miraculous rescue are right before us every day! And look at the different ways God helps us! How many has He saved during plagues and famines (2 Kings 6:25; 7:16), and how many has He rescued from the threat of the sword! 2 Chron. 20:22; 14:12. God can unite enemies in peace or thwart the plans of opponents, as shown in the story of our savior, Jesus: "for," says the angel, "The people who wanted to kill the young child are dead." Matt. 2:20. God can also change an enemy into a friend, just like He did with St. Paul. Acts 9:3, etc. How often does He stop violent intentions of evil people! Saul wanted to kill David and thought he had him trapped; but God sent him a message about the Philistines invading his land. 1 Sam. 23:27. When the chief priests sent officers to arrest Jesus, those officers were so moved by our Lord's teachings that they couldn't bring themselves to touch Him. John 7:44. Sometimes God strikes the enemies of His servants with blindness, like with Elisha (2 Kings 6:18) and Lot. Gen. 19:11. Also, think about the countless legions of angels who protected early Christians, miraculously saving them from danger, such as with St. Peter. Acts 5:19; 12:7-11. And how often was St. Paul wonderfully protected, with plots against his life uncovered! Acts 23:16. Ultimately, through a physical death, God ends the suffering of His servants.



7. Sixthly, how glorious shall the
recompense of past afflictions be to the
faithful in the other world, which they
would not exchange for all the pleasures
and glories of this! Rom. 8:18.
“Blessed are they that mourn; for
they shall be comforted.” Matt. 5:4.
And in Rev. 21:4 and Isa. 25:8, it is
said, that “God shall wipe away all
tears from the eyes of” his saints.
But how shall he wipe away the tears
of those that never sincerely wept?

7. Sixthly, how awesome will the
reward of past struggles be for the faithful in the next life, which they wouldn't trade for all the pleasures and glory of this one! Rom. 8:18.
“Blessed are those who grieve; for they will find comfort.” Matt. 5:4.
And in Rev. 21:4 and Isa. 25:8, it says, "God will wipe away all the tears from the eyes of" his saints.
But how will he wipe away the tears
of those who have never truly wept?




8. Seventhly, we must set before our
eyes the examples of holy men, as Abel,
Noah, Lot, Abraham, Isaac, Jacob,
Joseph, David, Job, and especially the
man of God, Moses; who, as the Holy
Scripture witnesses, was “very meek,
above all the men which were upon
the face of the earth.” Num. 12:3.
The people were sometimes murmuring
against him, sometimes chiding
him, and sometimes threatening to
stone him; but he broke their stubborn
hearts by his meekness and patience,
pacifying them with gentle
words, praying to God for them, and
entreating rather to be blotted out of
the book of life, than that they should
be cut off in His displeasure. Exod.
32:32. So also Elijah, having been
most cruelly persecuted, yet obtained
rain from God for his ungrateful country.
1 Kings 18:45. Micaiah, before
the kings Ahab and Jehoshaphat, was
struck by the false prophets, and cast
into prison, only for dealing sincerely
with the king, and giving him a salutary
warning. 1 Kings 22:24; 2 Chron.
18:23. Why should I mention Isaiah,
sawn asunder as a reward for his faithful
services, or Jeremiah, bitterly persecuted
by his countrymen (Jer. 15:10),
[pg 321]
or Daniel, cast into the den of
lions (Dan. 6:6), or John the Baptist
beheaded (Matt. 14:10), or St. Paul,
and all the afflictions which he endured
(2 Cor. 11:23, etc.), or the sufferings
and trials of the rest of the
Apostles, and all the holy martyrs?
See Heb. 11:35, etc. Should you inquire
of all these, by what way they
entered into heaven, they will all with
one voice answer: By the way of the
cross and tribulation. Acts 14:22.
Neither did Christ himself enter by
any other way. So says St. Peter,
“Christ suffered for us, leaving us an
example, that ye should follow his
steps: who, when he was reviled, reviled
not again; when he suffered, he
threatened not; but committed himself
to him that judgeth righteously.”
1 Pet. 2:21, 23. So great was the patience
of our blessed Redeemer, that
though the sun hid its head at the
time of his passion, being unwilling to
witness indignities so great; though
the earth trembled, and the rocks rent
(Luke 23:44; Matt. 27:51); yet he,
still hanging upon the cross, murmured
not against his enemies, nor by
either word or gesture discovered the
least impatience; but on the other
hand, prayed for his enemies, that
they might be saved by that blood
which they so unjustly shed. Now if
this be the lot of the children of God,
that he chasteneth every one whom
he loveth and receiveth, it follows that
we must either suffer, or quit our title
to be the sons of God. Heb. 12:6-8.
If our heavenly Father spared not his
own Son, though he was without sin,
but chastened him with the rod of
affliction; canst thou, who art an
adopted son, and polluted with innumerable
sins, expect to escape it?
Moreover, if God bear so patiently
with our provocations, how much
more patient ought we to be, when
we are punished for our good, with a
view to our amendment! “Let us
rather rejoice,” as St. Peter exhorts
us (1 Epistle 4:13), “inasmuch as we
are partakers of Christ's sufferings;
that when his glory shall be revealed,
we may be glad also with exceeding
joy.”

  
8. Seventh, we should look to the examples of spiritual leaders, like Abel, Noah, Lot, Abraham, Isaac, Jacob, Joseph, David, Job, and especially the man of God, Moses; who, as the Bible says, was "very humble, more than all the people on the earth." Num. 12:3. The people sometimes complained about him, sometimes scolded him, and sometimes even threatened to stone him; but he softened their stubborn hearts with his humility and patience, calming them with kind words, praying for them, and begging to be erased from the book of life rather than have them receive God's wrath. Exod. 32:32. Similarly, Elijah, despite being cruelly persecuted, prayed for rain for his ungrateful nation. 1 Kings 18:45. Micaiah was struck by the false prophets and imprisoned just for being honest with King Ahab and giving him a warning. 1 Kings 22:24; 2 Chron. 18:23. Why mention Isaiah, who was sawed in half for his faithful service, or Jeremiah, who faced harsh persecution from his own people (Jer. 15:10), or Daniel, thrown into the lions' den (Dan. 6:6), or John the Baptist, who was beheaded (Matt. 14:10), or St. Paul, with all the hardships he faced (2 Cor. 11:23, etc.), or the trials of the other Apostles and all the holy martyrs? See Heb. 11:35, etc. If you were to ask all of these how they entered heaven, they would all reply in unison: Through the path of the cross and suffering. Acts 14:22. Christ himself did not enter by any other means. St. Peter says, "Christ suffered for us, providing an example for us to follow: when he was insulted, he didn't retaliate; when he suffered, he didn't make threats; instead, he entrusted himself to the one who judges righteously." 1 Pet. 2:21, 23. Our blessed Redeemer’s patience was so great that even when the sun darkened during his passion, unwilling to witness such indignities; and the earth shook, and the rocks split (Luke 23:44; Matt. 27:51); he, while hanging on the cross, never complained about his enemies, nor did he show the slightest impatience through word or gesture; instead, he prayed for his enemies, hoping they could be saved by the blood they unjustly shed. Now, if this is the fate of God’s children, that He disciplines everyone He loves and receives, it follows that we must either suffer or relinquish our claim to be the sons of God. Heb. 12:6-8. If our heavenly Father did not spare his own Son, although he was sinless, but chastened him with suffering; how can you, an adopted son, burdened with countless sins, expect to avoid it? Furthermore, if God is so patient with our offenses, how much more patient should we be when we are corrected for our good, aimed at our improvement! "Let's rather rejoice," as St. Peter encourages us (1 Epistle 4:13), "Since we share in Christ's sufferings, when His glory is revealed, we can also rejoice with immense joy."



9. Eighthly, we shall bear our afflictions
patiently, when we consider
that Christ Jesus has sanctified and
blessed our crosses by his own, and has
taken away the sting of affliction, and
made it to us the instrument of blessing,
life, and glory. For as the sufferings
of Christ ended in glory, so
will the sufferings of every Christian
be turned into everlasting joy.

9. Eighth, we should endure our struggles with patience, knowing that Christ Jesus has made our burdens sacred and blessed through his own, and has removed the pain of suffering, turning it into a source of blessing, life, and glory for us. Just as Christ's sufferings led to glory, so will the hardships of every Christian transform into eternal joy.



10. Ninthly, behold the glorious reward
of those that bore their cross
with patience. Though many of the
holy martyrs were most barbarously
treated, most inhumanly punished,
and cruelly put to death, some thrown
to wild beasts, some boiled in oil,
others in melted lead; yet there is no
man so impious or foolish, as to say,
that he had not rather be in their condition
now, than that of their murderers.
Who would not now prefer
the condition of the poor Lazarus, to
that of the rich man? Luke 16:25.
But if thou wouldest obtain the glory
of the saints, thou must also bear the
same crosses, and bear them with the
same patience. To this we must refer
those words of our blessed Saviour:
“Blessed are ye when men shall revile
you, and persecute you, and shall say all
manner of evil of you falsely, for my
sake. Rejoice, and be exceeding glad;
for great is your reward in heaven.”
Matt. 5:11, 12. As also those in Rom.
8:17, 18, “If we suffer with Christ, we
shall also be glorified with him.” And
again, “I reckon that the sufferings
[pg 322]
of this present time are not worthy
to be compared with the glory which
shall be revealed in us.”

10. Ninthly, look at the incredible reward for those who carry their cross with patience. Although many of the holy martyrs faced brutal treatment, inhumane punishments, and were cruelly executed—some thrown to wild animals, some boiled in oil, and others in melted lead—there’s no one so wicked or foolish to say they wouldn’t prefer to be in their situation now rather than that of their murderers. Who wouldn’t rather be in the position of poor Lazarus than that of the rich man? Luke 16:25. But if you want to attain the glory of the saints, you must also bear the same crosses and do so with the same patience. We must refer to the words of our blessed Savior: “Happy are you when people insult you, persecute you, and falsely accuse you of all sorts of bad things because of me. Celebrate and be joyful, because your reward in heaven is great.” Matt. 5:11, 12. As well as those in Rom. 8:17, 18, "If we endure hardships with Christ, we will also be honored with him." And again, "I believe that what we are going through now is nothing compared to the glory that will be shown in us."



11. Tenthly, let the deep compassion
of God be a support to our patience,
who can no more forget us,
than a mother can forget her sucking
child. Isa. 49:15. He says, that “his
bowels are troubled for Ephraim, and
that he will have mercy upon him.”
Jer. 31:20. Hence also he is said to
be “faithful, who will not suffer us to
be tempted above that we are able”
(1 Cor. 10:13); not chastening us for
our hurt, but that we may obtain everlasting
life, “and not be condemned
with the world.” 1 Cor. 11:32. For,
if the cross be nothing but a token of
God's favor, wouldest thou rather
choose the pleasures and dainties of
the rich man here, and have his punishment
hereafter, than enter into
eternal life by the way of the cross,
and wear a crown of glory?

11. Tenth, let God’s deep empathy support our patience, as He can no more forget us than a mother can forget her nursing child. Isa. 49:15. He says that "His heart is burdened for Ephraim, and He will have compassion on him." Jer. 31:20. That's why He is also called "faithful, who won’t let us be tested beyond what we can manage" (1 Cor. 10:13); not punishing us for harm, but so we can achieve eternal life, "and not be judged along with the world." 1 Cor. 11:32. For if the cross is simply a sign of God's favor, would you rather choose the pleasures and delicacies of the rich man here and suffer his punishment later, or enter into eternal life through the cross and wear a crown of glory?



12. All that has been said on this
head, is admirably explained in the
Epistle to the Hebrews (Heb. 12:1-11)
as follows: “Let us run with patience
the race that is set before us, looking
unto Jesus, the author and finisher of
our faith; who, for the joy that was
set before him, endured the cross, despising
the shame, and is set down at
the right hand of the throne of God.
For consider him that endured such
contradiction of sinners against himself,
lest ye be wearied and faint in
your minds. Ye have not yet resisted
unto blood, striving against sin. And
ye have forgotten the exhortation
which speaketh unto you as unto
children, My son, despise not thou the
chastening of the Lord, nor faint
when thou art rebuked of him. For
whom the Lord loveth he chasteneth,
and scourgeth every son whom he receiveth.
If ye endure chastening,
God dealeth with you as with sons:
for what son is he whom the father
chasteneth not? But if ye be without
chastisement, whereof all are partakers,
then are ye bastards, and not
sons. Furthermore, we have had
fathers of our flesh which corrected
us, and we gave them reverence: shall
we not much rather be in subjection
to the Father of spirits and live?
For they verily for a few days chastened
us after their own pleasure; but
he for our profit, that we might be
partakers of his holiness. Now no
chastening for the present seemeth to
be joyous, but grievous; nevertheless,
afterward it yieldeth the peaceable
fruit of righteousness, unto them
which are exercised thereby.”

12. Everything that has been said on this topic is perfectly explained in the Epistle to the Hebrews (Heb. 12:1-11) as follows: "Let’s run with patience the race that lies ahead of us, keeping our focus on Jesus, the author and perfecter of our faith. He, for the joy set before him, endured the cross, ignoring the shame, and is now seated at the right hand of God. Consider him who faced such opposition from sinners, so that you won’t get tired and give up. You haven’t yet resisted to the point of shedding blood in your fight against sin. And you have forgotten the encouragement that addresses you as children: ‘My son, don’t take the Lord’s discipline lightly, and don’t lose heart when he corrects you.’ For the Lord disciplines those he loves, and he punishes every child he accepts. If you endure discipline, God treats you as his children; for what child is not disciplined by their father? But if you are not disciplined—and everyone experiences discipline—then you are not legitimate children, but illegitimate ones. Furthermore, we’ve had earthly fathers who disciplined us, and we respected them. Shouldn’t we submit even more to the Father of spirits and live? They disciplined us for a little while as they thought best; but God disciplines us for our good, so we can share in his holiness. No discipline seems enjoyable at the moment but painful; however, later on, it yields a harvest of righteousness and peace for those who have been trained by it."









 Chapter 45.


 Divine comfort creates patience in the face of challenges.



Blessed is the person who endures temptation: because when they are tested, they will receive the crown of life that the Lord has promised to those who love Him.Understood, please provide the text.James1:12.




Even as God has provided healing
remedies for the body in external
nature; so has he also for the soul
in his holy Word. And as in this valley
of misery and tears, no man can
be perfectly free from crosses, afflictions,
and troubles; so nothing can be
more seasonable than to collect certain
[pg 323]
heads out of the word of God, by a
proper application of which we may
find help and comfort in the hour of
temptation.

  
Just as God has provided healing remedies for the body through the world around us, He has also offered healing for the soul in His holy Word. And since in this world filled with suffering and tears, no one can completely escape hardships, challenges, and troubles, it’s essential to gather specific [pg 323] points from the Word of God, which we can apply to find support and comfort during times of temptation.




2. The first comfort is the consideration
of the divine providence, which
lays the burden upon us. “The Lord
killeth, and maketh alive: he bringeth
down to the grave, and bringeth up.”
1 Sam. 2:6. “The Lord gave, and
the Lord hath taken away.” Job 1:21.
“Are not two sparrows sold for
a farthing? and one of them shall not
fall to the ground without your Father.”
Matt. 10:29. “I form the
light, and create darkness: I make
peace, and create evil.” Isa. 45:7.
“Happy is the man whom God correcteth;
therefore, despise not thou
the chastening of the Almighty: for
he maketh sore, and bindeth up; he
woundeth, and his hands make whole.”
Job 5:17, 18. It is, therefore, foolish
to be angry with those whom God
makes the instruments of our correction.
“Wherefore doth a living man
complain, a man for the punishment
of his sins? Let us search and try
our ways, and turn again to the
Lord.” Lam. 3:39, 40. This is the
design of God, that we should repent
and turn from our sins, and not murmur
against him that afflicts us.

  
2. The first source of comfort is the thought of divine providence, which places the burden on us. "The Lord kills and gives life; He brings down to the grave and raises up." 1 Sam. 2:6. "The Lord gave, and the Lord has taken away." Job 1:21. "Don't two sparrows sell for a penny? Yet not one of them will fall to the ground without your Father's notice." Matt. 10:29. “I create light and darkness; I bring good times and create trouble.” Isa. 45:7. “Blessed is the person whom God corrects; so don’t take lightly the discipline of the Almighty. He may wound, but he also bandages; he may injure, but his hands also heal.” Job 5:17, 18. Therefore, it's pointless to be angry with those whom God uses as instruments of our correction. "Why should the living complain when facing consequences for their sins? Let’s reflect on our actions and return to the Lord." Lam. 3:39, 40. This is God's purpose: that we should repent and turn from our sins, and not grumble against those who afflict us.



3. The second head of comfort is to
consider the end and design of our
cross, namely, that God sends it, not
out of wrath, but from pure love to
our souls. How dangerous it is to a
man's soul to be always prosperous
and at ease, we may learn not only
from the case of “the rich man”
(Luke 16:25), but also from the example
of our first parents, whose happiness
in paradise being greater than
they could bear, they were, by the
temptations of Satan, seduced from
their obedience and dependence upon
God. Gen. 3. And every day furnishes
us with fresh instances of the
danger of such a state. Now, though
God, in strict justice, might have condemned
man to everlasting punishment,
yet he chose rather to have
pity on him, and devised means for
recovering his lost happiness; and
one of these is the cross, or affliction.
For this cause he drove him out of
paradise, that in the “sweat of his
face he should eat bread” (Gen. 3:19),
to the intent that, by sufferings,
he might be brought to repentance;
and this is his constant method even
to this day. Though we offend him
by innumerable sins, yet, in his abundant
mercy, he leaves nothing undone,
no means untried, that may
lead to our conversion and amendment.
And this is the reason why
Providence appoints every particular
man his cross, that we may all be
kept in true penitence and the fear
of God unto eternal life. Hence it is
that God is said to correct those
whom he loves, that they may not
be condemned with the world. Prov.
3:11, 12; 13:24; Heb. 12:6; 1 Cor.
11:32.

3. The second point of comfort is to think about the purpose of our hardships, which is that God sends them not out of anger, but out of pure love for our souls. We can see how dangerous it is for a person to always be prosperous and comfortable, not only from the story of “the wealthy man” (Luke 16:25), but also from our first parents, whose happiness in paradise was greater than they could handle. They were led astray from obedience and reliance on God by Satan's temptations. (Gen. 3). Every day gives us new examples of the risks of such a condition. Although God could justly have condemned humanity to endless punishment, he chose to show mercy and create ways to restore our lost happiness, and one of those ways is through suffering. For this reason, he expelled them from paradise so that, through the "he will earn his bread by the sweat of his face" (Gen. 3:19), he would be led to repentance through hardship; this is still his approach today. Even when we offend him with countless sins, he, in his great mercy, spares no effort and tries every means to bring us to repentance and improvement. This is why Providence assigns each person their own challenges, to keep us all genuinely penitent and fearing God for eternal life. Hence, God is said to discipline those he loves, so they won’t be condemned along with the world. (Prov. 3:11, 12; 13:24; Heb. 12:6; 1 Cor. 11:32).



4. The third argument is sin itself,
by considering whether thou hast
not deserved thy punishments. If
thou hast (which thou canst not
deny), then it is agreeable to the divine
justice that thou shouldest suffer.
Now, a temporal suffering, attended
with the divine mercy and
comfort, is certainly more desirable
than an eternal one, without hopes of
comfort or expectation of redemption.
Call to mind the rich man, in
vain crying out: “Father Abraham,
have mercy on me” (Luke 16:24),
and assure thyself that it will be no
small comfort to consider that God
has changed the eternal punishment
[pg 324]
threatened to our sins into a temporal
correction that can be endured.

4. The third argument is sin itself, by considering whether you have deserved your punishments. If you have (which you cannot deny), then it aligns with divine justice that you should suffer. Now, a temporary suffering, accompanied by divine mercy and comfort, is certainly more desirable than an eternal one, without any hope of comfort or expectation of redemption. Remember the rich man, crying out in vain: "Father Abraham, please have mercy on me." (Luke 16:24), and assure yourself that it will bring you some comfort to realize that God has transformed the eternal punishment [pg 324] threatened for our sins into a temporary correction that can be endured.




5. Fourthly, when thou art afflicted,
consider how much Christ suffered for
thy sake! Think upon his poverty,
“who had not where to lay his head!”
Matt. 8:20. Remember the indignities
which he underwent, such as no
man ever did or will endure: being
“despised and rejected of men” (Isa.
53:3, 4); yea, “a worm, and no man.”
Ps. 22:6. Moreover, as he took upon
him the miseries, pains, and diseases
of all the world, hence it was that he
underwent such bitter sufferings, such
dreadful torments, that even the sun
and moon were darkened at the sight,
the earth quaked, and the rocks rent;
all which, though for the sake of his
most cruel enemies, he bore with a
love so inexpressibly pure, with a
meekness and patience so sincere,
that “as a lamb, he opened not his
mouth.” Moreover, though we provoke
him every day by innumerable
transgressions, yet he continues, and
will still continue faithful, and ready
to receive us to his favor upon our
repentance (Jer. 3:9); yea, and if the
ransom he has already paid were not
sufficient, he would lay down his life
again for our sakes. Therefore, he
bears patiently with us, and waits
day and night to be gracious. For so
strong, so ardent, is his love towards
us, that it cannot be quenched by any
sins, any ingratitude of ours, if we but
sincerely repent of them. His love is
higher than heaven, deeper than the
sea, and exceeding even our most
exalted thoughts and expressions. But
there is one thing necessary on our
part, and that is, repentance. Therefore,
he calls upon all without distinction,
“Come unto me, all ye that labor
and are heavy laden, and I will give
you rest.” Matt. 11:28. And, “O Jerusalem,
Jerusalem, how often would I
have gathered thy children together!”
Matt. 23:37. “If any man thirst, let
him come unto me, and drink.” John
7:37. By these words of Holy Scripture,
he continually invites every one
to come to him that stands in need of
mercy. How then canst thou imagine
that He will forsake thee in the time
of trouble, who endured so many and
great miseries for thy sake! It is for
this that God calls himself our Father.
Now we know that a father is more
compassionate and tender than a master:
so that he would not have us
dread him, but love him as a dutiful
child does an indulgent father. When,
therefore, any affliction befalls thee,
receive it cheerfully, and remember
that thy Father sends it to thee for
good, and kiss the rod, and the hand
that holds it. Consider the compassion
of God as thy greatest security,
the firm foundation of all thy hopes;
firmly believing that thy heavenly
Father will lay no more upon thee
than he knows to be absolutely necessary
for the salvation of thy soul.


5. Fourth, when you're suffering, think about how much Christ went through for you! Reflect on his poverty, 
"who had no place to rest his head!"
Matt. 8:20. Remember the humiliations he faced, things no one else ever has or will endure: being 
“hated and rejected by people” (Isa. 53:3, 4); indeed, "a worm, not a person."
Ps. 22:6. Furthermore, as he took on the sufferings, pains, and illnesses of the whole world, that’s why he went through such intense suffering, such horrible torment, that even the sun and moon went dark, the earth shook, and the rocks split; all of which he bore for his cruel enemies with a love so pure, a meekness and patience so genuine, that "Like a lamb, he didn't say a word." Additionally, despite our daily offenses against him, he remains, and will always remain faithful and ready to welcome us back with open arms once we repent (Jer. 3:9); yes, and even if the sacrifice he has already made wasn't enough, he would lay down his life again for us. So, he patiently endures us and waits day and night to be gracious. His love for us is so strong and passionate that it can’t be snuffed out by any of our sins or ungratefulness if we genuinely repent. His love is higher than the heavens, deeper than the sea, and surpassing even our greatest thoughts and words. However, there's one thing we need to do, and that's reflection. That’s why he calls out to everyone, 
"Come to me, all of you who are struggling and burdened, and I will give you rest." Matt. 11:28. And, "O Jerusalem, Jerusalem, how many times have I wanted to gather your children together!"
Matt. 23:37. "If anyone is thirsty, let them come to me and drink." John 7:37. Through these words of Scripture, he continually invites anyone in need of mercy to come to him. So how can you think that He would abandon you in times of trouble when he endured so much for you? This is why God refers to himself as our Dad. We know that a father is more compassionate and caring than a master: he doesn’t want us to fear him, but to love him like a devoted child loves a caring father. Therefore, when any hardship comes your way, accept it cheerfully, knowing that your Father sends it to you for a good reason, and embrace the rod, and the hand that holds it. See God’s compassion as your greatest comfort, the solid foundation of all your hopes; firmly trust that your heavenly Father won’t put more on you than what he knows is absolutely necessary for your soul's salvation.




6. Fifthly, we must call to mind the
consolatory promise of our blessed
Saviour, “Verily, verily, I say unto
you, that ye shall weep and lament,
but the world shall rejoice; and ye
shall be sorrowful, but your sorrow
shall be turned into joy.” John 16:20.
As a little seed is multiplied into a
number of grains, so one affliction
shall produce a large increase of spiritual
joy and glory. “They that sow
in tears, shall reap in joy. He that
goeth forth and weepeth, bearing
precious seed, shall doubtless come
again with rejoicing, bringing his
sheaves with him.” Ps. 126:5, 6. If
God should promise to convert every
pebble about thy house into a precious
stone, thou wouldest quickly make a
[pg 325]
large collection, and highly value
them. The case of crosses and afflictions
is just the same. Learn to love
them, yea, court them, knowing that
God will assuredly convert them into
treasures of blessings, and spiritual
joys; according to the words: “I
reckon that the sufferings of this present
time, are not worthy to be compared
with the glory which shall be
revealed in us.” Rom. 8:18.

  
6. Fifth, we need to remember the comforting promise of our blessed Savior, "Honestly, I’m telling you, you will cry and grieve, but the world will celebrate; you will feel sorrow, but your sorrow will turn into happiness." John 16:20. Just like a small seed grows into many grains, one hardship can lead to a great increase in spiritual joy and glory. "Those who plant with tears will harvest with joy. The one who goes out crying, carrying valuable seed, will definitely come back with joy, bringing in the harvest." Ps. 126:5, 6. If God promised to turn every pebble around your house into a precious stone, you would quickly gather them up and value them highly. The same goes for crosses and hardships. Learn to embrace them, even welcome them, knowing that God will surely turn them into treasures of blessings and spiritual joys; as stated, "I believe that our current struggles aren't worth comparing to the glory that will be shown within us." Rom. 8:18.




7. The sixth ground of comfort is
found in the examples of the saints,
none of whom were without their
cross. Ask them one by one, and they
will answer you, “Through much tribulation
we entered into the kingdom
of God.” Acts 14:22. Ask the elders
in the Revelation, “Who are these?”
and they will tell you, “These are
they which came out of great tribulation.”
Rev. 7:14. Inquire of Abraham,
Isaac, Jacob, Joseph, Moses, Aaron,
David, Daniel, Elias, Job, and all the
Prophets and Apostles; they will tell
you that they drank deep of the bitter
cup of affliction, which was to
them “the cup of salvation.” Ps. 116:13.
If we consider only the holy martyrs,
whose tortures and sufferings
were terrible and affrighting, we shall
find that nothing could seduce them
from Christ. And what comparison is
there between their crosses and our
light afflictions, who “have not yet
resisted unto blood”! Heb. 12:4. We
cannot bear a trivial injury, or an
affronting expression for Christ's sake,
for whom the blessed martyrs underwent
the most ignominious deaths.
One was beheaded, another roasted
alive, a third crucified; some were
drowned, some stoned, others hanged,
others struck through with darts,
others forced to walk barefooted upon
red-hot plates of iron; the love of
Christ so swallowing up all sense of
pain, that they cried out that “they
were walking upon roses.”

  
7. The sixth reason for comfort is found in the examples of the saints, none of whom were without their struggles. Ask each of them, and they will respond, "After facing many struggles, we entered the kingdom of God." Acts 14:22. Ask the elders in Revelation, “Who are they?” and they will tell you, “These are the ones who have come out of great suffering.” Rev. 7:14. Inquire about Abraham, Isaac, Jacob, Joseph, Moses, Aaron, David, Daniel, Elijah, Job, and all the Prophets and Apostles; they will say that they deeply experienced the bitter cup of suffering, which for them was “the cup of salvation.” Ps. 116:13. If we look only at the holy martyrs, whose tortures and sufferings were horrific and terrifying, we will see that nothing could sway them from Christ. And how does our suffering compare to theirs, who "haven't yet resisted to the point of bloodshed"? Heb. 12:4. We struggle to endure minor injuries or insulting remarks for Christ's sake, for whom the blessed martyrs faced the most disgraceful deaths. One was beheaded, another roasted alive, a third crucified; some were drowned, some stoned, others hanged, others pierced with darts, and others forced to walk barefoot on red-hot metal plates; their love for Christ was so profound that they claimed to be “walking on roses.”




8. The seventh source of comfort is,
the presence of God with us under the
cross. God has nowhere declared that
he dwells with the merry, but rather
with the afflicted and sorrowful. “I
dwell in the high and holy place, with
him also that is of a contrite and
humble spirit, to revive the spirit of
the humble, and to revive the heart
of the contrite ones.” Isa. 57:15.
“Fear thou not; for I am with thee;
be not dismayed, for I am thy God; I
will strengthen thee; yea, I will help
thee; yea, I will uphold thee with the
right hand of my righteousness.—When
thou passest through the waters,
I will be with thee; and through
the rivers, they shall not overflow
thee; when thou walkest through the
fire, thou shalt not be burned; neither
shall the flame kindle upon thee.” Isa.
41:10; 43:2. “Because he hath set
his love upon me, therefore will I deliver
him: I will set him on high, because
he hath known my name.” Ps.
91:14. “The Lord is nigh unto them
that are of a broken heart, and saveth
such as be of a contrite spirit.” Ps.
34:18. It was the comforting presence
of God that enabled the holy
martyrs to bear up so boldly under
the torments that were laid upon
them, and to disregard their tormentors,
as did particularly St. Laurence
and St. Vincent, the latter of
whom, walking upon burning coals,
told them, “he was walking upon
fragrant roses.” Babylas, the martyr,
desired that the chain with which
he was bound might be buried with
him, that he might not be deprived
of so great an ornament. Ignatius
wished to be a grain of wheat, and to
be ground with the teeth of wild
beasts, that he might become clean
[pg 326]
bread unto his Saviour. These are
such instances of courage and joyfulness
as utterly exceed the powers of
nature, and are only owing to the influences
of that heavenly Comforter
who supported St. Stephen, and made
his face shine before the council as
it had been the face of an angel.
Acts 6:15. And in this sense is
that saying of the Psalmist verified,
“Thy comforts delight my soul.” Ps.
94:19.

  
8. The 7th source of comfort is the presence of God with us during difficult times. God has never said that He dwells with those who are cheerful, but instead with those who are suffering and in pain. “I reside in a lofty and sacred place, and also with those who have a humble and remorseful spirit, to uplift the spirit of the humble and to heal the hearts of the broken.” Isa. 57:15. "Don't be afraid, because I'm with you; don't be discouraged, because I'm your God; I will give you strength; yes, I will help you; yes, I will support you with my righteous right hand.—When you go through the waters, I will be there with you; and when you cross the rivers, they won't overwhelm you; when you walk through the fire, you won't be burned; and the flames won't harm you." Isa. 41:10; 43:2. "Because he loves me, I will save him; I will shield him, for he knows my name." Ps. 91:14. "The Lord is near to those with a broken heart and rescues those who are crushed in spirit." Ps. 34:18. It was the comforting presence of God that gave the holy martyrs the strength to endure their torments bravely and to ignore their torturers, particularly St. Laurence and St. Vincent, the latter of whom, while walking on burning coals, told them that "he was walking on fragrant roses." Babylas, the martyr, requested that the chain with which he was bound be buried with him, so that he wouldn’t be deprived of such a precious ornament. Ignatius wanted to be a grain of wheat and to be ground by wild beasts’ teeth so that he could become pure [pg 326] bread for his Savior. These are examples of courage and joy that far exceed natural human ability and are solely due to the influence of the heavenly Comforter, who supported St. Stephen and made his face shine like that of an angel before the council. Acts 6:15. In this way, the Psalmist's words ring true, "Your comforts bring joy to my spirit." Ps. 94:19. 









 Chapter 46.


 Reasons for Patience; and the Advantages of the Cross.



Be patient, brothers and sisters, until the Lord's coming. Look, the farmer waits for the valuable harvest from the land and is very patient with it until he receives the early and late rains.Understood! Please provide the text you would like me to modernize.James5:7.



Patience is that virtue by which
we behave ourselves quietly before
God under any cross or tribulation,
committing ourselves and all our
concerns, whether temporal or eternal,
without any reserve, to be governed
and disposed of by the all-wise
providence of God, entirely resigning
all to his will: to the practice of which
the following arguments strongly persuade
us.

Patience is the virtue that allows us to remain calm before God during any hardship or struggle, fully entrusting ourselves and all our worries, whether they are temporary or eternal, without holding anything back, to be guided and managed by God's all-wise providence, completely surrendering everything to His will: the following reasons encourage us to practice this.



2. First, because every cross and
calamity of life, as sword, famine,
pestilence, and other punishments,
proceed from God. Nothing happens
in this world at random or by chance,
though, by the permission of Providence,
many evils are inflicted on us
by the devil and his instruments. For
thus saith the Lord: “I form the
light, and create darkness; I make
peace, and create evil; I the Lord do
all these things.” Isa. 45:7. And
“The Lord killeth, and maketh alive;
he bringeth down to the grave, and
bringeth up.” 1 Sam. 2:6. What
canst thou reply to all this? Wilt
thou be impatient, and fight against
God?

2. First, because every hardship and disaster in life, like war, famine, disease, and other forms of suffering, comes from God. Nothing in this world happens randomly or by chance, although many evils are allowed by Providence to be inflicted upon us by the devil and his agents. For the Lord says: "I create light and darkness; I bring peace and create chaos; I, the Lord, do all these things." Isa. 45:7. And "The Lord takes life and gives life; He brings people down to the grave and raises them up." 1 Sam. 2:6. What can you say to all this? Will you be impatient and fight against God?



3. Secondly, we must remember that
our punishments are less than we deserve.
Our sins are always greater
than our punishments, and our sufferings
less than our offences. Thou
canst not but own that the mercies
thou hast enjoyed, from thy youth up
unto this day, are more and greater
than the punishments thou hast suffered.
Why then shouldest thou not,
with profound submission, receive
cheerfully the corrections which he
inflicts for thy benefit, to save thee
from destruction?

3. Second, we need to remember that our punishments are less than what we actually deserve. Our sins are always greater than our punishments, and our suffering is less than our wrongdoings. You can’t deny that the kindness you've experienced, from your youth until now, is far greater than the punishments you've faced. So why shouldn't you, with deep humility, accept the corrections he gives for your benefit, to save you from destruction?



4. Thirdly, if we have in many ways
provoked God, and deserved punishment,
we must acknowledge with the
prophet Daniel, that he is righteous
in all that is brought upon us. Dan.
9:7. Is it unreasonable that God
should punish thy sins, either in this
world or the next? And if this be
allowed, why dost thou not submit to
the divine chastisements without murmuring
or repining? For it is better
to be punished now than hereafter, as
St. Paul tells us: “When we are
judged, we are chastened of the Lord,
that we should not be condemned
[pg 327]
with the world.” 1 Cor. 11:32. Whosoever,
therefore, is impatient, and
murmurs against God, accuses him of
injustice, and calls his righteousness
in question; and yet “the Lord is
righteous in all his ways, and holy in
all his works.” Ps. 145:17. “Righteous
art thou, O Lord, and upright
are thy judgments.” Ps. 119:137.

4. Third, if we have often provoked God and deserve punishment, we must admit with the prophet Daniel that He is righteous in everything that happens to us. Dan. 9:7. Is it unreasonable for God to punish your sins, either in this life or the next? And if this is accepted, why don't you accept divine corrections without complaining or feeling resentful? It’s better to be punished now than later, as St. Paul says: "When we face judgment, we are corrected by the Lord so that we won't be condemned [pg 327] along with the world." 1 Cor. 11:32. Therefore, anyone who is impatient and complains against God accuses Him of being unjust and questions His righteousness; yet "The Lord is just in everything He does and sacred in all His actions." Ps. 145:17. "Righteous are you, Lord, and your judgments are fair." Ps. 119:137.



5. Fourthly, doth it not discover a
stubborn and untractable temper, to
fly in the face of God, who has so long
borne with, and still continues to bear
with thee patiently, as St. Paul says,
speaking of the goodness, patience, and
long-suffering of God, by which he endeavors
to draw us to repentance? See
Rom. 2:4; 9:23; 11:33.

5. Fourth, doesn’t it show a stubborn and unyielding attitude to stand against God, who has patiently put up with you for so long and continues to do so, as St. Paul mentions when he talks about God’s goodness, patience, and long-suffering, all meant to lead us to repentance? See Rom. 2:4; 9:23; 11:33.



6. Fifthly, set before thine eyes the
patience of thy Saviour. He who was
spotless innocence and purity itself,
though he could have destroyed his
enemies in a moment, yet bore their
utmost cruelties with patience, and
prayed for his enemies. How much
more reason then have we to be patient,
who have deserved the greatest
punishment, even eternal punishment.
As Jacob served seven years for Rachel
(Gen. 29:18), so Christ, for our sakes,
submitted to the greatest miseries of
life, for three and thirty years. And
should we refuse to suffer a short affliction
for his sake? Consider the
patience of all the saints, as Joseph,
and Moses, who offered to lay down
his life for his people. Exod. 32:32.
So David says, “If I shall find favor
in the eyes of the Lord, he will bring
me again, and show me both it (the
ark) and his habitation; but if he thus
say, I have no delight in thee; behold
here am I, let him do to me as seemeth
good unto him.” 2 Sam. 15:25. Consider
also the cases of Job, and the
holy Apostles and Martyrs.

6. Fifth, keep in mind the patience of your Savior. He, who was pure innocence and goodness, could have easily destroyed his enemies but endured their worst cruelty with patience and prayed for them. How much more should we be patient, considering we have earned the greatest punishment, even eternal suffering? Just as Jacob worked seven years for Rachel (Gen. 29:18), Christ suffered the greatest hardships of life for thirty-three years for our sake. Should we refuse to endure a brief struggle for Him? Think about the patience of all the saints, like Joseph and Moses, who was willing to sacrifice his life for his people. Exod. 32:32. David says, "If I find favor in the Lord's eyes, He will bring me back and show me both the ark and His dwelling place; but if He says He doesn't delight in me, then here I am, and let Him do what seems good to Him." 2 Sam. 15:25. Also, consider the experiences of Job and the holy Apostles and Martyrs.



7. Sixthly, the remembrance of God's
great mercies should move us to patience.
For, first of all, thou art assured,
that by Christ thou art reconciled
unto God, and that therefore no
man can rob thee of this transcendent
mercy, though the whole world should
league together against thee: “for the
mercy of the Lord is from everlasting
to everlasting upon them that fear
him.” Ps. 103:17. What then can
separate us from the love of God?
Rom. 8:38, 39. Moreover, thou art
redeemed by Christ unto everlasting
life; a privilege which no creature can
take from thee. Now, if the case be
so, that the love of God and thy eternal
salvation are firmly secured to
thee; it will surely be easy for thee to
despise the threats and assaults of external
enemies and persecutors, and,
like the blessed martyrs of old, to be
wholly regardless of what man can do
unto thee.

7. Sixth, remembering God's great mercies should inspire us to be patient. First of all, you can be confident that through Christ, you are reconciled to God, and because of that, no one can take this incredible mercy away from you, even if the whole world turns against you: “for the Lord's mercy is from everlasting to everlasting for those who fear him.” Ps. 103:17. So, what can separate us from the love of God? Rom. 8:38, 39. Furthermore, you are redeemed by Christ for eternal life, a privilege that no one can take away. Now, if that’s the case, and the love of God and your eternal salvation are firmly secured for you, it will surely be easy for you to dismiss the threats and attacks of external enemies and persecutors, and, like the blessed martyrs of the past, to be completely unconcerned about what people can do to you.



8. The seventh support of patience
is found in the truth and promise of
God. “Therefore will the Lord wait,
that he may be gracious unto you;
and therefore will he be exalted, that
he may have mercy on you: for the
Lord is a God of judgment: blessed
are all they that wait for him.” Isa.
30:18. See also Ps. 25:3; Lam. 3:25.
“Blessed is the man that endureth
temptation; for when he is tried, he
shall receive the crown of life.” Jam.
1:12.

8. The seventh source of patience is rooted in the truth and promise of God. "Therefore, the Lord will take His time to show you grace; and because of this, He will be honored by showing you mercy; for the Lord is a God of justice: blessed are all who wait for Him." Isa. 30:18. See also Ps. 25:3; Lam. 3:25. “Blessed is the one who endures temptation; because after they've been tested, they will receive the crown of life.” Jam. 1:12.



9. Eighthly, we ought to submit to
anything for the sake of the glory of
God. Thus the three men in the fiery
furnace (Dan. 3:16, etc.); Daniel in
the lions' den; Joseph in prison; David
in banishment; all gave glory to
God by their patient suffering.

9. Eighth, we should be willing to endure anything for the glory of God. Just like the three men in the fiery furnace (Dan. 3:16, etc.); Daniel in the lions' den; Joseph in prison; and David in exile; all of them honored God through their patient suffering.



10. Ninthly, for the sake of our own
advantage. For, first, we learn many
great and useful lessons under the discipline
of the cross. “Patience worketh
[pg 328]
experience” (Rom. 5:4), saith St.
Paul. Secondly, patience breaks the
violence of our sufferings; upon which
account our blessed Lord promises rest
to those that bear his yoke. Matt. 11:29.
On the other hand, impatience
disquiets the soul, adds grief to our
trouble, and a sting to our wounds,
and sometimes casts us into destruction
both of body and soul; an instance
of which we have in the Israelites,
who, being impatient, and murmuring
against God, were destroyed
by fiery serpents in the wilderness.
Num. 21:6.

10. Ninth, for our own benefit. First, we gain many important and valuable lessons through the challenges we face. “Patience leads to experience” (Rom. 5:4), says St. Paul. Second, patience eases the intensity of our suffering, which is why our blessed Lord promises chill to those who take on his yoke. Matt. 11:29. On the other hand, impatience troubles the soul, adds sorrow to our struggles, and causes more pain to our wounds, sometimes leading to our destruction, both body and soul; an example of this can be seen with the Israelites, who, being impatient and complaining against God, were killed by fiery serpents in the wilderness. Num. 21:6.



11. Tenth, great is the reward of
patience. So Job, having been despoiled
of all his goods, was rewarded
with a double portion. Job 42:10. For,
“Blessed are the meek; for they shall
inherit the earth.” Matt. 5:5. And,
by consequence, cursed are the impatient,
for they shall be disinherited.

11. 10th, the reward for patience is great. So Job, after losing all his possessions, received a double portion as a reward. Job 42:10. For, “Blessed are the humble; for they will inherit the earth.” Matt. 5:5. Consequently, those who are impatient are cursed, for they will be disinherited.



12. Eleventh, patience is a virtue of
unspeakable advantage to all orders
of men. In the Church it is a virtue
which enables men to bear the opposition,
contempt, and persecution to
which they may be exposed by the
conscientious discharge of their duty.
In the State it is a useful virtue, enabling
men to bear with patience the
odium and reproach that generally attends
public stations. For history informs
us, that impatience, and a desire
of revenge, have been the ruin of many
flourishing states and kingdoms. As
to the concerns of private families,
how necessary patience is there, may
be learned from everyone's experience,
particularly from those that have entered
into the marriage-state; in which
respect, these words of Solomon are
applicable, “He that is slow to anger,
is better than the mighty.” Prov. 16:32.

12. 11th, patience is an invaluable virtue for everyone. In the Church, it helps people endure opposition, scorn, and persecution that they may face while faithfully fulfilling their duties. In the State, it is a practical virtue that allows individuals to tolerate the criticism and disdain that often come with public positions. History shows us that impatience and a thirst for revenge have led to the downfall of many thriving states and empires. When it comes to private families, the importance of patience can be understood by anyone's experience, especially those who are married; in this regard, Solomon's words are fitting, "Anyone who is slow to anger is better than the strong." Prov. 16:32.



13. Twelfth, consider that Christ has
taken out the sting of our afflictions,
so that they cannot hurt us with regard
to our eternal happiness; for by
his cross and passion he has made an
atonement for our sins, and has taken
away those punishments that were due
to them. If then our cross be sanctified
by the cross of Christ, and is to
us a remedy against all our spiritual
diseases, it follows that the cross itself
is a help to salvation; which made the
Apostle say, “All things work together
for good to them that love God.” Rom.
8:28.

13. 12th, remember that Christ has removed the sting of our sufferings, so they can't harm our eternal happiness; through his cross and suffering, he has made up for our sins and taken away the penalties we deserved. If our struggles are made holy by Christ's cross and serve as a cure for all our spiritual troubles, it follows that the cross itself aids our salvation; this is why the Apostle said, "Everything works out for the good of those who love God." Rom. 8:28.



14. Lastly, consider how light thy
afflictions are when compared with
“the glory that shall be revealed in
us.” Rom. 8:18. Upon which account
the love of God is still more
illustrious, in that he is pleased to afflict
us in this world. For the duration
of a temporal affliction, if compared
to eternity, is but for a moment;
on the other hand, the joy that it produces
lasts to eternity. Hence we
ought to wish and pray for afflictions
in this world, that we may have rest
in the other. Therefore, St. Peter
says: “Though now for a season ye
are in heaviness;—yet ye rejoice with
joy unspeakable and full of glory.”
1 Pet. 1:6, 8.

14. Finally, think about how light your troubles are compared to
"the glory that will be shown in us." Rom. 8:18. This is why
the love of God shines even brighter, as He chooses to
bring us hardships in this life. The length
of a temporary struggle, when measured
against eternity, is just a moment;
on the flip side, the joy it brings
lasts forever. Therefore, we should hope for and pray for struggles
in this life, so we can find peace
in the next. That’s why St. Peter
says: "Even though you might be upset for a little while, you still rejoice with a joy that can't be put into words and is full of glory."
1 Pet. 1:6, 8.



THE BENEFITS OF THE CROSS.

THE BENEFITS OF THE CROSS.




15. The cross is the strait and narrow
way leading to life,—a rod of divine
correction, to awaken us from
the sleep of sin and death,—the morning
star that ushers in the sun of
consolation,—a token of divine favor,
like the rainbow. It brings us to a
conformity with Christ,—strips us of
the armor of darkness, and clothes us
with the armor of light. It is a plant
of life,—a cup of salvation,—a trial of
faith,—the edification of our neighbor,—the
parent of love,—a companion of
[pg 329]
hope,—a forerunner of grace,—a medicine
of the soul,—a preservative
against sin,—a destroyer of the carnal
life,—a cherisher of the spiritual
life,—a change of the earthly mind,—a
forsaking of the world,—an increase
of heavenly gifts,—a conqueror of
pride,—a nurse of humility,—a teacher
of patience,—a renewer of the spirit,—a
strengthener of virtue,—a discipline
of the body,—an enlivener of the
mind,—a parent of wisdom,—a
teacher of meekness,—an encourager
of prayer,—a mistress of patience,—a
guardian of chastity,—the peace of the
conscience,—a source of inward joys,—a
glittering jewel of the faithful,—the
crown of the martyrs,—the glory
of the elect.

  
15. The cross represents the narrow path to life—it serves as a tool of divine correction to wake us from the slumber of sin and death—it’s the morning star that heralds the sun of comfort—it symbolizes divine favor, much like a rainbow. It brings us into alignment with Christ—removes the armor of darkness, and dresses us in the armor of light. It’s a source of life—a cup of salvation—a test of faith—an encouragement to our neighbors—the source of love—a companion of [pg 329] hope—a precursor to grace—a remedy for the soul—a shield against sin—a destroyer of the carnal life—a nurturer of the spiritual life—a shift in our earthly mindset—a refusal of worldly ways—increasing heavenly gifts—overcoming pride—a supporter of humility—a guide to patience—a rejuvenator of the spirit—a bolster for virtue—a regulation of the body—an awakener of the mind—a source of wisdom—a mentor in meekness—an advocate for prayer—a teacher of patience—a protector of chastity—the peace of the conscience—a source of inner joy—a shining jewel for the faithful—the crown of martyrs—the glory of the chosen.








 Chapter 47.


 Sentences and Examples of Patience and Comfort.



We must go through a lot of challenges to enter the kingdom of God.Understood! Please provide the text you would like modernized.Acts14:22.



As the life of a Christian consists of
crosses and afflictions, through
which he must enter into the kingdom
of God; so he must arm himself with
patience, and beg it earnestly of God.
We must not think that we are born
for pastime and diversion, but for
many afflictions and trials of patience.
And here we will consider three several
arguments. The first shall contain
some select sentences and testimonies
of Scripture. The second,
examples. And the third, encouragements.

As a Christian's life is made up of challenges and struggles that lead to the kingdom of God, they must prepare themselves with patience and earnestly seek it from God. We shouldn’t believe we were born just for fun and entertainment, but rather to face various hardships and tests of patience. Here, we will look at three different points. The first will include some chosen quotes and verses from the Bible. The second will present examples. And the third will offer encouragements.




 I. Some Sentences and Testimonies of Scripture.




2. Patience submits itself with meekness,
quietness, and humility, to the
cross; receiving all kinds of afflictions,
calamities, and persecutions, whether
bodily or spiritual, as the cross and
yoke of Christ. By this we follow
our blessed Saviour, not murmuring
against God, but acknowledging in
faith, that God is reconciled to us
through Christ, and comforting ourselves
under the severest trials, with
the hopes of deliverance. This is also
called meekness towards them that injure
and persecute us, leaving the
avenging of our quarrel to God; not
upon a principle of reason or worldly
policy, but arising from the grace of
God, as the fruit and effect of true
faith.

  
2. Patience submits with gentleness, calmness, and humility to challenges, accepting all kinds of hardships, troubles, and persecutions, whether physical or spiritual, as the burden and yoke of Christ. By doing this, we follow our blessed Savior, not complaining against God, but believing in faith that God is reconciled to us through Christ, and finding comfort during the toughest trials with the hope of relief. This is also referred to as humility towards those who hurt and persecute us, leaving the vengeance for our disputes to God, not based on reason or worldly strategy, but coming from the grace of God, as the result and evidence of true faith.




3. The parts of this description are—1.
Obedience. 2. Imitation. 3. Not
to murmur. 4. To consider God as reconciled
to us through Christ. 5. To
lessen our afflictions by hope. 6. To
behave ourselves with meekness towards
our persecutors. 7. Not to exercise
revenge. And so it contains in
it faith, hope, charity, humility, meekness,
and obedience.

  
3. The elements of this description are—1.  
Obedience. 2. Imitation. 3. Not complaining. 4. Viewing God as reconciled to us through Christ. 5. Reducing our sufferings with hope. 6. Acting with humility towards our persecutors. 7. Not seeking revenge. And so it includes faith, hope, love, humility, meekness, and obedience.




4. These virtues are to be practised
and exercised by all the disciples of
Christ, who are purchased for heaven
and eternal life: for against such the
devil, that great dragon and old serpent
(Rev. 12:7-9), yea, and the
[pg 330]
whole world, are fighting continually.
Hence it is said, “The dragon was
wroth with the woman, and went to
make war with the remnant of her
seed, which keep the commandments
of God, and have the testimony of Jesus
Christ.” Rev. 12:17. To this also
may be referred the following: “If
any man will come after me, let him
deny himself, and take up his cross,
and follow me. For whosoever will
save his life, shall lose it; and whosoever
will lose his life for my sake, shall
find it” (Matt. 16:24, 25): that is,
Whosoever shall refuse to bear the
cross for Christ's sake, and shall flee
from it, shall lose his soul.

  
4. These virtues should be practiced  
and exercised by all followers of  
Christ, who are destined for heaven  
and eternal life: because the devil, that great dragon and ancient serpent  
(Rev. 12:7-9), along with the  
[pg 330]  
entire world, is constantly at war against them.  
That's why it is said,  
"The dragon was angry with the woman and went to wage war against her other descendants, who follow God's commandments and hold on to the testimony of Jesus Christ." Rev. 12:17. This can also be related to the following:  
“If anyone wants to follow me, they must deny themselves, take up their cross, and follow me. Because whoever wants to save their life will lose it, and whoever loses their life for my sake will find it.” (Matt. 16:24, 25): meaning,  
whoever refuses to bear the cross for Christ's sake and tries to escape it will lose their soul.



5. “Ye shall be hated of all men, for
my name's sake.” Mark 13:13. This
is indeed a heavy cross, to be hated of
all men; but as it is for Christ's sake,
this affords great consolation.

5. "Everyone will hate you because of my name." Mark 13:13. This is definitely a heavy burden, being hated by everyone; but since it’s for Christ, this brings great comfort.



6. Concerning religious persecutions,
our blessed Saviour prophesies, “They
shall lay their hands on you, and persecute
you, delivering you up to the
synagogues, and into prisons, being
brought before kings and rulers for my
name's sake.—In your patience possess
ye your souls.” Luke 21:12, 19.

6. About religious persecutions, our blessed Savior predicts, "They will seize you and mistreat you, taking you to the synagogues and to prison, and you will be presented to kings and authorities because of my name. —In your patience, maintain your souls." Luke 21:12, 19.



7. “If the world hate you, ye know
that it hated me before it hated you.
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 15:18, 19, 20.

7. "If the world hates you, keep in mind that it hated me first. If you were part of the world, it would love you as one of its own; but you don’t belong to the world, and I chose you out of the world, which is why the world hates you." John 15:18, 19, 20.



8. “They shall put you out of the
synagogues; yea, the time cometh that
whosoever killeth you, will think that
he doeth God service.” John 16:2.

8. “They will kick you out of the synagogues; in fact, the time is coming when anyone who kills you will think they are doing it for God.” John 16:2.



9. When St. Paul had been stoned
at Lystra, but encouraged by the discourses
of the disciples, “he confirmed
the souls of the disciples,—exhorting
them to continue in the faith: and that
we must, through much tribulation,
enter into the kingdom of God.” Acts
14:22.

9. When St. Paul was stoned in Lystra, but motivated by the teachings of the disciples, "He encouraged the disciples in their faith, urging them to stay true to their beliefs, and that we must go through many challenges to enter the kingdom of God." Acts 14:22.



10. “We are troubled on every side,
yet not distressed; we are perplexed,
but not in despair; persecuted, but
not forsaken; cast down, but not destroyed;
always bearing about in the
body the dying of the Lord Jesus, that
the life also of Jesus might be made
manifest in our body.” 2 Cor. 4:8.

10. "We face challenges from all sides, but we're not overwhelmed; we're confused, but not hopeless; we're persecuted, but not abandoned; we're knocked down, but not defeated; always carrying in our bodies the dying of the Lord Jesus, so that the life of Jesus may also be revealed in our bodies." 2 Cor. 4:8.



11. “Thou therefore endure hardness,
as a good soldier of Jesus Christ.
If a man strive for masteries, yet is he
not crowned, except he strive lawfully.
If we suffer, we shall also reign with
him.” 2 Tim. 2:3, 5, 12. “All that will
live godly in Christ Jesus, shall suffer
persecution.” 2 Tim. 3:12.

11. “Stay strong through tough times like a good soldier of Jesus Christ. If someone competes in a race, they don’t get the prize unless they follow the rules. If we endure, we will also rule with him.” 2 Tim. 2:3, 5, 12. "Anyone who wants to live a godly life in Christ Jesus will face persecution." 2 Tim. 3:12.



12. “Ye have need of patience, that
after ye have done the will of God, ye
might receive the promise.” Heb. 10:
36.

12. "You need to be patient, so that after you've done what God wants, you can get the promise." Heb. 10: 36.



13. “Let us run with patience the
race that is set before us, looking unto
Jesus the author and finisher of our
faith; who for the joy that was set
before him endured the cross, despising
the shame, and is set down at the
right hand of the throne of God. For,
consider him that endured such contradiction
of sinners against himself,
lest ye be wearied and faint in your
minds.” Heb. 12:1-3.

13. "Let’s run the race that lies ahead of us with patience, keeping our focus on Jesus, the founder and perfecter of our faith; who, for the joy set before him, endured the cross, ignoring its shame, and is now seated at the right hand of God's throne. For consider him who faced such opposition from sinners against himself, so that you won’t become weary and lose heart." Heb. 12:1-3.



14. “Now for a season, if need be,
ye are in heaviness through manifold
temptations; that the trial of your
faith might be found much more precious
than of gold that perisheth.” 1
Peter 1:6, 7.

14. "For a bit, you might feel down because of different challenges; this is so that the testing of your faith can be proven to be much more valuable than gold that eventually tarnishes." 1 Peter 1:6, 7.



15. “Because thou hast kept the
word of my patience, I also will keep
thee from the hour of temptation,
which shall come upon all the world,
to try them that dwell upon the earth.”
Rev. 3:10. “Be thou faithful unto
death, and I will give thee a crown of
life.” Rev. 2:10.

15. "Since you have remained patient, I will also shield you from the time of testing that is about to come upon the entire world to test those who live on the earth." Rev. 3:10. "Stay faithful until the end, and I will give you a crown of life." Rev. 2:10.



[pg 331]



 Examples of Patience.




16. Abraham suffered many things
from the Chaldeans, Canaanites, and
Egyptians. “Then came he out of the
land of the Chaldeans, and dwelt in
Charran. And he gave him none inheritance
in it, no, not so much as to
set his foot on. And God spake on
this wise, That his seed should sojourn
in a strange land; and that they should
bring them into bondage, and entreat
them evil four hundred years.” Acts
7:4-6. “By faith Abraham, when he
was called to go out into a place which
he should after receive for an inheritance,
obeyed; and he went out, not
knowing whither he went. By faith
he sojourned in the land of promise, as
in a strange country, dwelling in tabernacles.
For he looked for a city
which hath foundations, whose builder
and maker is God.” Heb. 11:8, 9.
“He delivered just Lot, vexed with
the filthy conversation of the wicked.
The Lord knoweth how to deliver the
godly out of temptation, and to reserve
the unjust unto the day of judgment
to be punished.” 2 Peter 2:7, 9.
Isaac refused not to be offered up for
a burnt sacrifice. Gen. 22:9. Jacob
also had a great share of suffering. He
fled from his brother Esau, passing
over Jordan with his staff. Gen. 32:10.
“By his strength he had power
with God; yea, he had power over the
angel, and prevailed; he wept and
made supplication unto him.” Hosea
12:3, 4. He saith unto Pharaoh,
“The days of the years of my pilgrimage
are a hundred and thirty years;
few and evil.” Gen. 47:9. “Ye have
heard of the patience of Job, and have
seen the end of the Lord.” Jam. 5:11.
Moses was meek, and afflicted above
all the men that were upon the face of
the earth. Numb. 12:3. He “chose
rather to suffer affliction with the
people of God, than to enjoy the pleasures
of sin for a season.” Heb. 11:25.
How many afflictions did David suffer,
who was a type of Christ! “O Lord
my God, in thee do I put my trust;
save me from all them that persecute
me, and deliver me.” Ps. 7:1. “Lord,
thou hast heard the desire of the humble.”
Ps. 10:17. Solomon's motto was,
“The fear of the Lord is the instruction
of wisdom; and before (the)
honor (that is, of the next world) is
humility.” Prov. 15:33. What patience
had not the three men in the
fiery furnace (Dan. 3:21), and the
holy Apostles and Martyrs! The patience
of Christ exceeds all these examples.
1. Because he was most obedient
upon the cross. 2. Because he
murmured not against God. 3. Because
he held fast his confidence in God, and
called him his God, though forsaken
by him. Matt. 27:46. 4. Because he
heartily prayed for his enemies; and
revenged not himself when it was in
his power.

  
16. Abraham went through a lot from the Chaldeans, Canaanites, and Egyptians. “Then he left the land of the Chaldeans and settled in Charran. He didn’t give him any inheritance there, not even a place to set his foot. And God said that his descendants would live in a foreign land and would be enslaved and mistreated for four hundred years.” Acts 7:4-6. “By faith, Abraham obeyed when he was called to leave for a place that he would later receive as his inheritance, and he went out, not knowing where he was going. By faith, he lived in the promised land like it was a foreign country, living in tents. He was looking for a city with foundations, whose architect and builder is God.” Heb. 11:8, 9. "He saved righteous Lot, who was distressed by the corrupt actions of the wicked. The Lord knows how to deliver the godly from challenges and to keep the unrighteous for punishment on judgment day." 2 Peter 2:7, 9. Isaac did not refuse to be offered as a burnt sacrifice. Gen. 22:9. Jacob also endured a great deal of suffering. He fled from his brother Esau, crossing the Jordan with just his staff. Gen. 32:10. "Through his strength, he had power with God; in fact, he had power over the angel and won; he cried and begged him." Hosea 12:3, 4. He said to Pharaoh, “The years of my journey are a hundred and thirty; they have been few and tough.” Gen. 47:9. "You’ve heard about Job’s patience and seen what the Lord ultimately did." Jam. 5:11. Moses was humble and more afflicted than anyone else on earth. Numb. 12:3. He "chose to endure hardships with the people of God instead of experiencing the temporary pleasures of sin." Heb. 11:25. How many hardships did David endure, who was a foreshadowing of Christ! "Lord my God, I trust in you; rescue me from everyone who is against me and save me." Ps. 7:1. "Lord, you have heard the wishes of the humble." Ps. 10:17. Solomon's saying was, "The fear of the Lord is the starting point of wisdom, and humility precedes honor." Prov. 15:33. What patience did the three men in the fiery furnace (Dan. 3:21) and the holy Apostles and Martyrs show! The patience of Christ surpasses all these examples. 1. Because he was most obedient while on the cross. 2. Because he did not complain against God. 3. Because he maintained his faith in God, calling him his God, even when he felt abandoned. Matt. 27:46. 4. Because he sincerely prayed for his enemies and did not take revenge when he had the chance.






 III. Comforts.




17. “Blessed are they that mourn;
for they shall be comforted.” Matt. 5:4.
“Come unto me, all ye that labor
and are heavy laden, and I will give
you rest. Take my yoke upon you,
and learn of me; for I am meek and
lowly in heart: and ye shall find rest
unto your souls. For my yoke is easy,
and my burden is light.” Matt. 11:28-30.
In these words there is a fivefold
consolation. 1. That the afflicted
may come to Christ. 2. May be refreshed.
3. May take up his yoke.
4. May find rest unto their souls. 5.
That his yoke is easy. For when it
is borne for Christ's sake, it is not
burdensome, but refreshing. Hence
St. Paul saith, “We glory in tribulations;
knowing that tribulation worketh
[pg 332]
patience, and patience, experience,
and experience, hope, and hope maketh
not ashamed: because the love of God
is shed abroad in our hearts by the
Holy Ghost.” Rom. 5:3, 4, 5. “Blessed
is the man that endureth temptation;
for when he is tried, he shall receive
the crown of life, which the Lord
hath promised to them that love him.”
James 1:12. “Who shall separate us
from the love of Christ?”—“All things
work together for good to them that
love God.” Rom. 8:35, 28. “In the
world ye shall have tribulation; but
be of good cheer; I have overcome
the world.” John 16:23. “I have
fought a good fight.” 2 Tim. 4:7.

  
17. "Blessed are those who are sad; for they will find comfort." Matt. 5:4.  
"Come to me, all of you who are tired and overwhelmed, and I will give you rest. Take my yoke upon you and learn from me; I am gentle and humble in heart, and you will find rest for your souls. My yoke is easy, and my burden is light." Matt. 11:28-30.  
In these words, there are five sources of comfort. 1. The afflicted can come to Christ. 2. They can be refreshed. 3. They can take up his yoke. 4. They can find rest for their souls. 5. His yoke is easy. When it is carried for Christ's sake, it is not burdensome but refreshing. Therefore, St. Paul says, “We take joy in our struggles, understanding that suffering brings perseverance; perseverance leads to character; and character brings hope; and hope does not let us down, because God’s love has been poured into our hearts through the Holy Spirit.” Rom. 5:3, 4, 5. “Blessed is the one who endures through tough times; because after passing the test, that person will receive the crown of life that the Lord has promised to those who love him.” James 1:12. “Who can separate us from Christ's love?”—"In everything, God works for the good of those who love Him." Rom. 8:35, 28. “In this world, you will face challenges; but stay positive; I have conquered the world.” John 16:23. "I have fought the good fight." 2 Tim. 4:7.











 Chapter 48.


 There is no suffering for which God hasn't offered suitable comfort. The comfort He provides is always greater than our pain; this thought should support and strengthen our patience.



The holy Apostle St. Paul, when
meditating upon the tender mercies
and compassions of our Heavenly
Father to all afflicted and contrite sinners,
breaks out into these words, full
of the praise of God: “Blessed be God,
even the Father of our Lord Jesus Christ,
the Father of mercies, and the God of all
comfort; who comforteth us in all our
tribulation, that we may be able to comfort
them which are in any trouble, by
the comfort wherewith we ourselves are
comforted of God. For as the sufferings
of Christ abound in us, so our consolation
also aboundeth by Christ—knowing
that as ye are partakers of the sufferings,
so shall ye be also of the consolation.”
2 Cor. 1:3-7.

The holy Apostle St. Paul, while reflecting on the kindness and compassion of our Heavenly Father towards all suffering and repentant sinners, expresses himself in these words, filled with praise for God: “Praise God, the Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort; who comforts us in all our challenges, so that we can comfort others who are facing any difficulties, with the comfort we receive from God. Just as the sufferings of Christ are abundant in us, so our comfort also overflows through Christ—knowing that as you share in our struggles, you will also share in our comfort.” 2 Cor. 1:3-7.



2. In these words, so full of grace,
the holy Apostle gives thanks to God
for heavenly consolation; which is indeed
the only remedy against all the
troubles and adversities that oppress
us in this life; teaching, at the same
time, that no adversity befalls us, how
great soever, but God supports us under
it by his divine comfort, which is
more abundant than our sufferings.
This he confirms by seven weighty arguments,
which he repeats in regular
order.

2. In these words, so full of grace, the holy Apostle thanks God for heavenly comfort; which truly is the only cure for all the troubles and challenges that weigh us down in this life; teaching, at the same time, that no hardship comes our way, no matter how severe, without God supporting us through it with his divine comfort, which is more abundant than our hardships. He backs this up with seven strong arguments, which he lays out in a clear order.



3. The first is, because God is the
Father of mercies, which is the most
cheering appellation that can be conceived:
for he shows himself a Father,
not only in name, but in sincerity and
truth to all afflicted souls. Consider
what are the properties of a father; for
they all belong to God our Heavenly
Father. It is the part of a father,
1. To love his children. 2. To take
care of them. 3. To feed them. 4.
To defend them. 5. To correct and
instruct them. 6. To pity their infirmities.
7. To be tender of them. 8. To
give them an inheritance. If a man
will but thoroughly consider these
particulars, he must acknowledge that
the very name of a father carries in it
such a treasure of comfort, as abundantly
outweighs all the miseries of
human life. And to illustrate this
[pg 333]
yet more perfectly, St. Paul, by a
most significant epithet, calls him, the
Father of mercies; that is, the eternal
fountain of all that tenderness and affection
that is diffused through the
hearts of so many thousands of fathers.
Hence it follows, that no cross
can befall the children of God so great,
as is the comfort that arises from the
Father of mercies.

3. The first reason is that God is the Father of mercy, which is the most uplifting title that can be imagined: He reveals himself as a Father, not just in name, but genuinely and truthfully to all those who are suffering. Think about what it means to be a father; all those qualities belong to God, our Heavenly Father. It is a father's role to: 1. Love his children. 2. Take care of them. 3. Feed them. 4. Protect them. 5. Correct and guide them. 6. Understand their weaknesses. 7. Be caring towards them. 8. Provide them with an inheritance. If someone takes the time to really think about these aspects, they must recognize that the title dad carries a wealth of comfort that far exceeds all the hardships of life. To clarify this even more, St. Paul, with a very meaningful title, refers to him as the Father of Mercy; meaning, the eternal source of all the love and compassion that fills the hearts of countless fathers. Therefore, no hardship can befall the children of God that surpasses the comfort derived from the Father of mercies.



4. The second argument is contained
in this expression, the God of all comfort;
that is, he overflows with eternal and
infinite comforts. For as God is the
eternal, infinite, and chief Good; and
on the other hand, our crosses are
finite and temporal; what can proceed
from that eternal and chief Good, but
perpetual comfort, not only equal, but
superior to our greatest affliction?
For as our miseries are finite, and the
consolations of God are infinite, it
clearly follows that the latter must be
superior to the former.

4. The second argument is found in this phrase, the source of all comfort; meaning that He is filled with endless and infinite comforts. Just as God is the eternal, infinite, and supreme Good; and on the other hand, our troubles are limited and temporary; what can come from that eternal and supreme Good, except perfect comfort that is not only equal but greater than our biggest pain? Since our sufferings are limited, and God's consolations are infinite, it clearly follows that the latter must be greater than the former.



5. The third argument is, the example
of St. Paul, and all the saints.
“God,” saith he, “comforteth us in all
our tribulation.” If we but read the
histories of holy men of former times,
and compare their trials and afflictions
with the divine consolations wherewith
they were supported under them,
we shall easily perceive that our afflictions
are but light in comparison with
their torments; and that no cross can
befall us so great, as to exceed those
divine comforts and supports which
the holy martyrs enjoyed. Who will
presume to compare his crosses with
those of Job? Who can say he has
been afflicted like Jeremiah (Jer. 20:7,
etc.)? or tried like David? Ps. 88.
And what is our cross compared with
that of Christ? or are our sufferings,
compared with the torments of the
holy martyrs? Their examples, as
they were the children of God, our
Heavenly Father has set before our
eyes, to teach us, 1. That the cross is
the sanctuary of the true Christian.
2. His heavenly and spiritual glory.
3. His victory over the world and
the devil. 4. His preparation for the
kingdom of heaven. 5. That without
the cross no man can enter into the
kingdom of God. 6. That the cross
is the image of Christ. 7. That it is
an exalted and sublime mystery, in
which lies hid the highest wisdom of
God. But flesh and blood cannot
comprehend this, neither taste the
heavenly manna hidden in the word
of God, except by the cross. Hence,
the divine comforts are greater than
any human sufferings.

5. The third argument is the example of St. Paul and all the saints. "God," he says, "comforts us in all our troubles." If we just read the stories of holy people from the past and compare their trials and suffering with the divine comfort that supported them, we will easily see that our struggles are minor compared to their pain; and that no hardship we face can surpass the divine support and comfort that the holy martyrs experienced. Who would dare to compare their troubles with those of Job? Who can claim to be as afflicted as Jeremiah (Jer. 20:7, etc.)? Or tested like David? Ps. 88. And how do our burdens compare to Christ’s? Or are our sufferings similar to those of the holy martyrs? Their examples, being the children of God, have been placed before us by our Heavenly Father to teach us: 1. That the cross is the refuge of the true Christian. 2. His heavenly and spiritual glory. 3. His victory over the world and the devil. 4. His preparation for the kingdom of heaven. 5. That without the cross, no one can enter the kingdom of God. 6. That the cross is an image of Christ. 7. That it is an exalted and profound mystery, within which the highest wisdom of God is hidden. But our human understanding cannot grasp this, nor can we taste the heavenly manna hidden in God’s word, except through the cross. Therefore, divine comforts are greater than any human suffering.



6. The fourth is expressed in these
words, “That we may be able to comfort
them which are in any trouble,
by the comfort wherewith we ourselves
are comforted of God.” Now,
how did God comfort the apostles?
And how do they comfort us again?
Certainly, by the gracious promises
in his holy Word. Hence it is said,
“Whatsoever things were written
aforetime, were written for our learning,
that we, through patience and
comfort of the Scriptures, might have
hope.” Rom. 15:4. Now, whosoever
reads the Word of God as he ought,
must needs observe how kindly God
vouchsafes to treat with us, what
abundance of grace, what spiritual
and eternal blessings he promises to
bestow upon us; so that we must
needs confess that such comfort outweighs
all the sufferings of human
life. For though it is said of this
troublesome world, “that all the sons
of Adam, from the day of their birth,
find it full of trouble and unquietness,
fear, anger, and strife;” yet, if to this
state of trouble and misery we oppose
the glories of the eternal kingdom
[pg 334]
(2 Cor. 4:17), it will appear that
the joys of the next life, promised in
the Word of God, are vastly superior
to the miseries of this. It is, indeed,
true, that sin is a very great and
dreadful evil, daily encompassing us
about, and involving us in innumerable
miseries. Yet, if we but call to
mind, that Christ is our righteousness,
it will thence follow that the burden
of sin which lies upon us is much less
than our spiritual consolation which
is in Christ Jesus. For greater is the
righteousness which is in Christ than
the sin which is in us. In short, the
Word of God so abounds and overflows
with heavenly consolations, that
the heart of man is too narrow to receive
them. It is like the poor widow's
pot of oil (2 Kings 4:6), which,
by the blessing of Elisha, produced
more oil than there were vessels to
receive. Yea, it often happens that a
word of Holy Scripture can comfort a
man more than the whole world, yea,
than the devil himself can distress
him. “The river of God is full of
water,” saith David (Ps. 65:9), so
full that no man can empty it. Therefore,
God calls himself “The fountain
of living waters.” Jer. 2:13. And so
in Ps. 36:9, “With thee is the fountain
of life; in thy light shall we see
light.” Who, then, can think that
the fountain of sin and death more
abounds with affliction than the fountain
of life with comforts?

6. The fourth is expressed in these words, "So that we can comfort those who are in any trouble, with the comfort we ourselves receive from God." Now, how did God comfort the apostles? And how do they comfort us again? Certainly, it’s through the gracious promises in His holy Word. Hence it is said, "Everything that was written in the past was meant for our learning, so that we, through patience and the comfort of the Scriptures, might have hope." Rom. 15:4. Now, whoever reads the Word of God as they should must notice how kindly God deals with us, the abundance of grace, and the spiritual and eternal blessings He promises to give us; we must admit that such comfort outweighs all the hardships of life. For although it is said about this troubled world, "that all the sons of Adam, from the day they are born, experience a life full of trouble and unrest, fear, anger, and conflict;" yet, if we compare this state of trouble and misery with the glories of the eternal kingdom [pg 334] (2 Cor. 4:17), it becomes clear that the joys of the next life, promised in the Word of God, are far superior to the miseries of this one. It is indeed true that sin is a great and terrible evil, constantly surrounding us and involving us in countless miseries. Yet, if we simply remember that Christ is our righteousness, it follows that the weight of sin on us is much less than our spiritual consolation found in Christ Jesus. For greater is the righteousness that is in Christ than the sin that is in us. In short, the Word of God is so full of heavenly consolation that the human heart cannot contain it all. It resembles the poor widow's pot of oil (2 Kings 4:6), which, by Elisha’s blessing, produced more oil than there were containers to hold it. Indeed, it often happens that a single word from Holy Scripture can comfort a person more than the entire world, even more than the devil can distress him. “The river of God is overflowing with water,” David says (Ps. 65:9), so full that no one can empty it. Therefore, God calls Himself “The spring of fresh water.” Jer. 2:13. And so in Ps. 36:9, "With you is the source of life; in your light, we will see light." Who, then, can think that the fountain of sin and death is more abundant in affliction than the fountain of life is in comfort?



7. The fifth ground of comfort is
that the apostle calls the cross of the
faithful, “the sufferings of Christ.”
And that 1. Because all the faithful
are the spiritual members of the
Lord Jesus Christ. Now, as the head
feels all the pains of every member
of the body, by a certain sympathy
arising from its union with them; so
Christ, who is our Head, feels all the
crosses and sufferings of every member.
2. Because Christ dwells in his
faithful servants, and is vitally united
to them; therefore, also, he suffers in
his members, sharing in all their sufferings,
banishments, and persecutions,
as he witnessed by a voice from
heaven, “Saul, Saul, why persecutest
thou me?” Acts 9:4. 3. Because
we are born anew of Christ, and he is
our “everlasting Father.” Isa. 9:6.
Now we know, that the heart of a
father has a very tender sense of the
sufferings of his child. Therefore, the
sufferings of all believers are the sufferings
of the Lord Jesus Christ. And
if it be so, canst thou think any affliction
so great that it cannot be made
easy and tolerable by this consideration,
that Christ is thy Head, and thou
art his member; that he is united to
thee, dwells in thee, and suffers in thee,
regarding all thy sufferings as his own;
that he is thy Father, and feels in himself
all the crosses, pains, and afflictions
that are laid upon thee?

7. The fifth source of comfort is that the apostle refers to the cross of the faithful as “the pain of Christ.” And that's because 1. all the faithful are spiritual members of the Lord Jesus Christ. Just like the head feels all the pains of each body part due to its connection, Christ, who is our Head, feels all the trials and sufferings of every member. 2. Since Christ lives in his faithful servants and is closely connected to them, he also suffers alongside his members, sharing in all their hardships, exiles, and persecutions, as he stated with a voice from heaven, “Saul, Saul, why are you persecuting me?” Acts 9:4. 3. Because we are reborn through Christ, and he is our "eternal Father." Isa. 9:6. We know that a father’s heart is deeply sensitive to his child's suffering. Therefore, the struggles of all believers are the struggles of the Lord Jesus Christ. If this is true, can you imagine any affliction so great that it can't be made easier to bear by realizing that Christ is your Head and you are his member; that he is united to you, lives in you, and suffers with you, considering all your struggles as his own; that he is your Father and feels within himself all the trials, pains, and sufferings you go through?



8. The sixth ground of consolation,
the Apostle deduces from Jesus Christ,
the spring and foundation of all comfort,
in these words: “Our consolation
aboundeth by Christ.” As sin is the
fountain of all misery; so is Jesus
Christ, the Son of God, the spring and
fountain of all joy and comfort. Now
as the power of Christ is greater than
the power of sin; so is the comfort that
proceedeth from him greater and more
powerful than any misery that can
arise from sin; according to the words
of St. Paul, “Where sin abounded
grace did much more abound.” Rom.
5:20. “For it pleased the Father,
that in Christ should all fulness dwell.”
Col. 1:19. Him, therefore, the prophet
Isaiah (Isa. 61:1) describes as sent
from God to comfort all that mourn.
Whence it follows, that the comforts
[pg 335]
flowing from Christ, are greater than
any crosses and sorrows which we
endure.

8. The sixth source of comfort, the Apostle derives from Jesus Christ, the source and foundation of all encouragement, in these words: "Our comfort overflows through Christ." Just as sin is the source of all suffering, Jesus Christ, the Son of God, is the source and foundation of all joy and comfort. And since Christ's power is greater than the power of sin, the comfort that comes from Him is greater and more powerful than any pain that can result from sin; according to St. Paul's words, "Where sin grew, grace overflowed even more." Rom. 5:20. "For it was God's will that all completeness reside in Christ." Col. 1:19. Thus, the prophet Isaiah (Isa. 61:1) describes Him as sent by God to comfort all who mourn. Therefore, it follows that the comforts [pg 335] that flow from Christ are greater than any trials and sorrows we endure.



9. The seventh comfort which the
Apostle mentions, is the glory of
Christ: hence he says, “As ye are
partakers of his sufferings, so shall ye
be also of the consolation.” This glory
we know to be so great, that he is
glorious, not only with respect to his
own Person, in a manner incommunicable
to his body, which is the Church;
but also that he, as the Head of the
Church, was exalted to glory for that
very end, that all the members of his
body might be partakers with him.
Hence St. Paul calls him, “The head
of the church which is his body, the
fulness of him that filleth all in all.”
Ephes. 1:22, 23. And now, what calamity,
what cross, what affliction can
be so bitter, as not to be sweetened by
the consolation arising from such future
glory? Wherefore St. Paul does
not “reckon the sufferings of this present
time to be worthy to be compared
with the glory that shall be revealed
in us.” Rom. 8:18.

9. The seventh comfort that the Apostle mentions is the glory of Christ. He says, "As you experience his suffering, you will also experience his comfort." This glory is so immense that he is glorious not only in his own Person, in a way that cannot be shared with his body, which is the Church; but also that he, as the Head of the Church, was raised to glory precisely so that all the members of his body could share in it with him. That's why St. Paul refers to him as "The leader of the church, which is his body, is the complete source of everything that fills all things in every way." Ephes. 1:22, 23. Now, what disaster, what burden, what hardship could be so painful that it wouldn't be made easier by the comfort coming from such future glory? Therefore, St. Paul does not "Think about how the struggles we go through now are nothing compared to the glory that will be shown in us." Rom. 8:18.




10. It now remains that we speak
of the five means, by which we may
be partakers of these comforts.

  
10. Now we need to discuss the five ways we can enjoy these comforts.



11. The first is, true repentance and
knowledge of sin. Without this, the soul
is not capable of comfort; according
to that saying of Christ, “They that
be whole need not a physician, but
they that are sick.” Matt. 9:12. On
the other hand, a soul that has a true
sense of sin, understands that sin has
cast it into so many miseries and calamities,
and therefore murmurs not
against God, but abhors itself and its
own iniquities (Lam. 3:39); and confesses
that God is just in all that he
has brought upon it. For as sin, like
a general contagion, has infected the
whole mass of mankind; so also the
sentence of misery and affliction in
this moral state, has passed upon all,
for that all have sinned. And whoever,
like the prophet Daniel (Dan. 9:7, 16),
confesses his sin, shall find consolation
descending upon him from heaven
like an angel, as in the case of Daniel,
ch. 9:21.

11. The first is, genuine repentance and understanding of sin. Without this, the soul cannot find comfort; just as Christ said, "Healthy people don’t need a doctor, but sick people do." Matt. 9:12. On the flip side, a soul that truly recognizes its sin knows that sin has led it into many troubles and hardships, and so it doesn’t complain against God, but detests itself and its own wrongdoing (Lam. 3:39); and admits that God is right in everything He has allowed to happen. Just as sin, like a widespread illness, has infected all of humanity, so too has the sentence of suffering and hardship fallen on everyone, because all have sinned. And anyone who, like the prophet Daniel (Dan. 9:7, 16), confesses their sin will find comfort coming down from heaven like an angel, just as it did for Daniel in ch. 9:21.



12. The second means, is faith, which
hangs upon Jesus Christ, as the infant
upon the mother's bosom. It rests
entirely in the paternal affection of
the God of all consolation. It holds
fast by Jesus Christ, as Jacob did by
the angel, saying, “I will not let thee
go, except thou bless me.” Gen. 32:26.
It is faith which in Christ Jesus overcometh
sin, death, the world, the devil,
and all misery. For “all things are
possible to him that believeth.” Mark
9:23. And he that believeth shall see
the glory of God. John 11:40.

12. The second means is faith, which rests on Jesus Christ, just like a baby rests in its mother's arms. It completely relies on the loving nature of the God of all comfort. It clings to Jesus Christ, just as Jacob held onto the angel, saying, "I won't let you go until you bless me." Gen. 32:26. It is faith that in Christ Jesus conquers sin, death, the world, the devil, and all suffering. For "Everything is possible for those who believe." Mark 9:23. And those who believe will see the glory of God. John 11:40.




13. The third means, is prayer, which
is a conversation with God. As it is
a relief and a refreshment to an afflicted
soul, to communicate its sorrows
and troubles to a faithful friend: so
are our hearts refreshed and comforted,
by conversing with God in prayer.
“When I cried, thou answeredst me,
and strengthenedst me with strength
in my soul.” Psalm 138:3. Prayer
offered up in the name of Jesus Christ,
is like Jacob's ladder (Gen. 28:12),
on which the soul ascends from earth
to heaven; as soon as the prayer ascends,
an angel, that is, divine consolation,
descends upon it. Thus it
was in the agony of our blessed Lord;
for when he prayed more earnestly,
lo! an angel descended from heaven
to strengthen him. Luke 22:43. And
we may assure ourselves, that whensoever
we pray according to His will,
we shall be strengthened according to
His promise.

  
13. The third way is prayer, which is a conversation with God. Just like sharing our sorrows and troubles with a loyal friend brings relief and refreshment to a troubled soul, our hearts are also lifted and comforted when we talk to God in prayer.  
"When I cried, you answered me and gave me strength in my soul." Psalm 138:3. Prayer made in the name of Jesus Christ is like Jacob's ladder (Gen. 28:12), allowing the soul to rise from earth to heaven; as soon as the prayer rises, an angel, meaning divine comfort, comes down in response. This was true during the agony of our blessed Lord; when he prayed more earnestly, an angel came down from heaven to help him. Luke 22:43. And we can be confident that whenever we pray according to His will, we will be strengthened just as He promised.




14. The fourth means of obtaining
[pg 336]
divine consolation is, praising God,
which is always attended with comfort
and spiritual joy. He that is daily
employed in the praises of God, lives
the life of an angel; for they, we
know, continually “behold the face of
the Father which is in heaven” (Matt.
18:10), and sing his praises. This is
their highest joy, this is the bread of
angels. Whence it appears, that praising
and glorifying God must afford the
most exalted joy and comfort to a devout
soul. Hence David says, “I will
bless the Lord at all times: his praise
shall continually be in my mouth. My
soul shall make her boast in the Lord;
the humble shall hear thereof, and be
glad.” Psalm 34:1, 2. In this place
David joins the praise of God and spiritual
joy together; teaching us thereby,
that the one is the fruit of the
other, because they are most intimately
connected.

  
14. The fourth way to find  
[pg 336]  
divine comfort is by worshiping God,  
which always brings comfort and spiritual joy. Someone who regularly praises God lives an angelic life; for we know that they continually "look at the face of the Father who is in heaven" (Matt. 18:10) and sing His praises. This is their greatest joy, the bread of angels. Therefore, it is clear that praising and glorifying God must provide the utmost joy and comfort to a devout soul. This is why David says, "I will praise the Lord at all times; His praise will always be on my lips. My soul will take pride in the Lord; the humble will hear it and be filled with joy." Psalm 34:1, 2. Here, David connects the praise of God with spiritual joy, teaching us that one is the result of the other because they are closely linked.



15. The last sure and certain means
of receiving divine consolation, is a
diligent reading, hearing, and meditating
on the Word of God. “For whatsoever
things were written, were written
for our learning, that we through
patience and comfort of the Scriptures
might have hope.” Rom. 15:4.

15. The most reliable way to find divine comfort is through regularly reading, listening to, and reflecting on the Word of God. "Everything that was written in the past was written to teach us, so we could have hope through the patience and encouragement found in the Scriptures." Rom. 15:4.



16. From the Word of God as the
true fountain of consolation, are to be
drawn all the above-mentioned arguments
and grounds of comfort; namely,
joy and quiet of mind under all kinds
of crosses and afflictions. Hence also
we must learn how these comforts are
to be obtained, namely, by true repentance,
a living faith, ardent prayer,
and continually praising God.

16. From the Word of God as the true source of comfort, we should draw all the arguments and reasons for reassurance mentioned above; specifically, joy and peace of mind through all types of challenges and hardships. Therefore, we must also understand how to attain these comforts, which is through genuine repentance, active faith, heartfelt prayer, and continuously praising God.









 Chapter 49.


 The truth of God and the certainty of His promises should encourage us to be patient.



I will look to the Lord; I will wait for the God who saves me; my God will hear me. Do not rejoice over me, my enemy: when I fall, I will get back up; when I sit in darkness, the Lord will be my light. I will accept the Lord's anger because I have sinned against him, until he defends my case and brings justice for me: he will bring me into the light, and I will see his righteousness. Then my enemy will see it, and shame will cover her who asked me, Where is the Lord your God?Understood. Please provide the text you would like me to modernize.Micah7:7-10.



We read in the prophet Jeremiah
(chap. 9:4, etc.), that
before the Babylonish captivity and
the destruction of the temple, besides
the idolatry that brought that desolation
upon them, treachery, lying, falsehood,
hatred, and envy prevailed to a
high degree; and that charity was
quite cold and dead amongst them.
For wheresoever these abominations
prevail, there, it is plain, God is not;
and that he has forsaken not only the
city or the kingdom, but also the
hearts of those that dwell there; and
when God forsakes us, destruction
quickly finds us. So says the prophet
(Jer. 9:4-8): “Take ye heed every
one of his neighbor, and trust ye not
in any brother: for every brother will
utterly supplant, and every neighbor
will walk with slanders. They weary
themselves to commit iniquity. Their
[pg 337]
tongue is as an arrow shot out, it
speaketh deceit; one speaketh peaceably
to his neighbor with his mouth,
but in heart he layeth his wait.”

We read in the prophet Jeremiah (chap. 9:4, etc.) that before the Babylonian captivity and the destruction of the temple, in addition to the idolatry that brought this devastation upon them, treachery, lying, falsehood, hatred, and envy were rampant; and that love had grown cold and faded among them. Wherever these evils exist, it is clear that God is absent; He has abandoned not only the city or the kingdom but also the hearts of those who live there. When God leaves us, destruction follows quickly. The prophet says (Jer. 9:4-8): "Be cautious, everyone, of your neighbor, and don’t trust any brother; because every brother will totally betray you, and every neighbor will spread gossip. They actively seek to do wrong. Their [pg 337] tongue is like an arrow fired; it speaks lies; one person speaks nicely to his neighbor with his words, but in his heart, he sets a trap."



2. Here we may see the wretched
state of Jerusalem, and what flagrant
iniquities they were which hastened
its ruin. Treachery and iniquity did
so abound, that there was neither
truth nor honesty left among the people.
Their only aim was to cheat and
defraud one another; and their hearts
being thus set upon iniquity, they
brought on themselves ruin and destruction.

2. Here we can see the miserable state of Jerusalem and the serious wrongdoings that led to its downfall. Deceit and wickedness were so rampant that there was no truth or honesty left among the people. Their only goal was to cheat and deceive each other; and with their hearts focused on wrongdoing, they brought ruin and destruction upon themselves.



3. Something similar to this, is the
complaint of the prophet Micah:
“Woe is me! for I am as when they
have gathered the summer fruits, as
the grape gleanings of the vintage;
there is no cluster to eat; my soul desired
the first ripe fruit. The good
man is perished out of the earth; and
there is none upright among men:
they all lie in wait for blood. They
do evil with both hands earnestly.
Trust ye not in a friend.” Micah 7:1,
2, 3, 5. When a people or nation
are come to this pass, they are industriously
digging a pit, into which they
design to rush boldly, and with their
eyes open. Would to God this were
not the case in our own times! We,
too, deeply share in their guilt, and
we must expect to share in their punishments.
For our destruction is of
ourselves. O that we could at last
awake, renounce our past errors, put
off our carnal minds that are at enmity
against God, and love the truth and
peace. If we do not so, we are condemned
already, and cannot receive
help.

3. Something similar to this is the complaint of the prophet Micah:  
"Alas! I feel like someone collecting summer fruits, like the scraps from the grape harvest; there's no bunch to eat; my soul craves the first ripe fruit. The good people have vanished from the earth; there's no one honest among them: they all wait to trap each other. They do evil with both hands, fully committed. Don't trust a friend." Micah 7:1, 2, 3, 5. When a people or nation reaches this point, they are actively digging a pit, intending to rush into it boldly and with their eyes wide open. I wish this weren’t the case in our own times! We, too, are deeply guilty, and we should expect to face the consequences. Our destruction comes from ourselves. Oh, that we could finally wake up, abandon our past mistakes, put aside our sinful minds that are hostile to God, and embrace truth and peace. If we don’t do this, we are already condemned and cannot receive help.




4. But in order that upright and
good men may not be too much discouraged
in this sad and dangerous
state of things, we must consider by
what means the holy men of old supported
themselves in such a state of
universal corruption. The prophet
Micah (Micah 7:7, etc.), pointing out,
as it were, with his finger the fountain
of true consolation, says, “Therefore
I will look unto the Lord: I will
wait for the God of my salvation!”
That is his first comfort. The second
is, “My God will hear me.” The
third is, “Rejoice not against me, O
mine enemy. When I fall, I shall
arise.” The fourth is, “When I sit
in darkness, the Lord shall be a light
unto me.” The fifth is, “I will bear
the indignation of the Lord, because
I have sinned against him, until he
plead my cause, and execute judgment
for me.” The sixth is, “He will
bring me forth to the light, and I shall
behold his righteousness.” The seventh
is, “Then she that is mine enemy
shall see it, and shame shall cover
her.”


4. But so that upright and good people don’t get too discouraged in this sad and dangerous situation, we need to think about how the holy men of old managed to stay strong amid such widespread corruption. The prophet Micah (Micah 7:7, etc.), as if pointing directly to the source of true comfort, says, "That's why I'll turn to the Lord: I'm going to wait for the God who saves me!" That’s his first comfort. The second is, “My God will listen to me.” The third is, "Don't celebrate over me, my enemy. When I fall, I will rise again." The fourth is, "When I’m in darkness, the Lord will be my light." The fifth is, "I will accept the Lord’s anger because I have sinned against him, until he takes up my case and gives me justice." The sixth is, "He will guide me into the light, and I will see his righteousness." The seventh is, “Then my enemy will see it, and she will be filled with shame.”



5. First, he says, “I will look unto
the Lord: I will wait for the God of
my salvation.” In these words is contained
the doctrine of faith and hope,
which are, as it were, the two watchful,
never-sleeping eyes of the soul, by
which it constantly looks towards God
in the greatest dangers and necessities;
the greater the calamity, the
stronger ought to be our faith, the
more vigorous our hope. Then it is
that we should call to mind the words
which we repeat at the beginning of
the Apostles' Creed: “I believe in God
the Father Almighty, Maker of heaven
and earth;” that is, I believe that
there is no misery or calamity so great,
but God can and will deliver me out
of it. Let us learn, therefore, to turn
away our eyes from temporal suffering,
not regarding it, but God “who
worketh salvation in the midst of the
earth” (Ps. 74:12), and who alone
[pg 338]
can and will deliver us according to
Psalm 123: “Unto thee lift I up
mine eyes, O thou that dwellest in the
heavens. Behold, as the eyes of servants
look unto the hand of their
masters, and as the eyes of a maiden
unto the hand of her mistress; so our
eyes wait upon the Lord our God,
until that he have mercy upon us.
Have mercy upon us, O Lord, have
mercy upon us; for we are exceedingly
filled with contempt. Our soul
is exceedingly filled with the scorning
of those that are at ease, and with the
contempt of the proud.”

5. First, he says, "I will trust in the Lord; I will wait for the God who saves me." These words express the principles of faith and hope, which are like the two vigilant, ever-alert eyes of the soul, always looking toward God in the midst of the greatest dangers and needs; the worse the situation, the stronger our faith should be, and the more robust our hope. This is when we should remember the words we repeat at the start of the Apostles' Creed: "I believe in God the Father, the Almighty, Creator of heaven and earth;" meaning, I believe that no suffering or disaster is too great for God to rescue me from it. Therefore, let us learn to redirect our gaze from temporary pain, not focusing on it, but on God “who brings salvation to the world” (Ps. 74:12), who alone [pg 338] can and will save us according to Psalm 123: “I lift up my eyes to you, O you who live in the heavens. Look, as the eyes of servants look to the hand of their masters, and as the eyes of a maid look to the hand of her mistress; so our eyes look to the Lord our God, until he shows us mercy. Have mercy on us, O Lord, have mercy on us; for we are filled with great disdain. Our soul is filled with the scorn of those who are comfortable, and with the contempt of the proud.”



6. Moreover, as it is the way of God
to help us, not at the time appointed
by us, but in his own due time; so it
is not enough for us to say, “I will
look unto the Lord;” but we must add,
“and wait for the God of my salvation.”
For faith, hope, and patience,
have an entire relation to, and mutual
dependence upon each other; as we
may see in Psalm 27; in the beginning
of which, David, looking up to God,
says, “The Lord is my light and my
salvation; whom shall I fear? The
Lord is the strength of my life, of
whom shall I be afraid?” He concludes
his prayer with these words:
“I believed to see the goodness of the
Lord in the land of the living. Wait
on the Lord, be of good courage, and
he shall strengthen thine heart: wait,
I say, on the Lord.” Ps. 27:1, 14.
So Psalm 130:5, 6: “I wait for the
Lord, my soul doth wait; and in his
word do I hope. My soul waiteth for
the Lord more than they that watch
for the morning.” “For the vision is
yet for an appointed time, but at the
end it shall speak, and not lie: though
it tarry, wait for it; because it will
surely come, it will not tarry.” Habak.
2:3. But if the sorrowing soul shall
say: “Alas, I have waited a great
while!” let her know that it is necessary
it should be so, in order that her
faith, hope, and patience, may be tried
and approved in the sight of God. We
never please God more, than when
with patience and humility we wait
for the accomplishment of his promises,
and receive with submission all
his determinations concerning us.—Everything
has a certain beginning;
so has everything an appointed end;
and whosoever does not wait for that,
labors in vain. As the grain is exposed
to all the vicissitudes of wind
and weather, before it comes to maturity,
and, whenever it becomes ripe, is
the sweeter and better upon that account:
so is it with the cross. He
that bears it with patience, and waits
for the end of it, shall reap “the
peaceable fruit of righteousness.” Heb.
12:11. For St. Paul affirms, “that
hope maketh not ashamed” (Rom. 5:5);
for when it is founded upon divine
grace, as upon a firm rock, it continues
immovable in adversity. Hence it is
said, “Let none that wait on thee be
ashamed.” Psalm 25:3. “They looked
unto him and were lightened; and
their faces were not ashamed.” Ps. 34:5.
“In thee, O Lord, do I put my
trust; let me never be ashamed.” Ps.
31:1. “The expectation of the poor
shall not perish forever.” Ps. 9:18.

6. Furthermore, just as it's God's way to assist us, not when we think is best, but in His own timing; it’s not enough to say, “I will turn to the Lord;” we must also add, "and wait for the God who saves me." Faith, hope, and patience are deeply interconnected and rely on one another; as shown in Psalm 27, where David, looking up to God, says, “The Lord is my light and my salvation; whom should I fear? The Lord is the strength of my life; who should I be afraid of?” He wraps up his prayer with these words: “I trust I will see the goodness of the Lord in the land of the living. Wait for the Lord, be strong and courageous, and wait for the Lord.” Ps. 27:1, 14. Similarly, Psalm 130:5, 6 states: "I wait for the Lord; my spirit is patient, and I trust in His word. My soul waits for the Lord more than guards wait for the morning." "The vision is set for a specific time, and it will come to pass and will be true; even if it takes a while, be patient, because it will definitely happen; it will not be late." Habak. 2:3. But if a sorrowful soul says: "Oh, I've waited so long!" let her understand that it is necessary for her faith, hope, and patience to be tested and proven in God's eyes. We never please God more than when we patiently and humbly wait for His promises to come true, accepting all His decisions about us with grace. Everything has a specific beginning; everything also has a set end; and whoever does not wait for that, works in vain. Just as grain is exposed to all the conditions of wind and weather before it matures, and becomes sweeter and better for it when ripe; so it is with hardship. Those who endure it patiently and wait for it to conclude will reap “the peaceful result of righteousness.” Heb. 12:11. For St. Paul states, “hope won’t let us down” (Rom. 5:5); because when it is based on divine grace, like a solid rock, it remains unshaken in tough times. Thus, it is said, “May no one who trusts in you feel ashamed.” Psalm 25:3. “They looked to Him and shone; their faces were never filled with shame.” Ps. 34:5. “In you, Lord, I place my trust; let me never be ashamed.” Ps. 31:1. "The hope of the poor won't be lost forever." Ps. 9:18.




7. The second consolation is, that God
will certainly hear our prayers: “The
Lord hath heard the voice of my weeping.
The Lord hath heard my supplication;
the Lord will receive my
prayer.” Ps. 6:8, 9. “In my distress
I called upon the Lord, and cried unto
my God: he heard my voice out of his
temple, and my cry came before him,
even into his ears.” Ps. 18:6. “This
poor man cried, and the Lord heard
him, and saved him out of all his
troubles. The eyes of the Lord are
[pg 339]
upon the righteous, and his ears are
open unto their cry.” Ps. 34:6, 15.
“Because he hath set his love upon
me, therefore will I deliver him: I will
set him on high, because he hath known
my name. He shall call upon me, and
I will answer him; I will be with him
in trouble; I will deliver him, and
honor him.” Ps. 91:14, 15. “O thou
that hearest prayer, unto thee shall
all flesh come. By terrible things in
righteousness wilt thou answer us, O
God of our salvation; who art the
confidence of all the ends of the earth,
and of them that are afar off upon the
sea.” Ps. 65:2, 5. But if thou shalt
say in thine heart, “All these were
men eminent for holiness, faith, and
dependence upon God; but as for me,
I am not worthy to be compared with
them,” I answer, out of Rom. 3:23—“All
have sinned, and come short of
the glory of God;” but are heard and
accepted through grace, by repentance
and faith. “The Lord is nigh
unto all them that call upon him, to
all that call upon him in truth. He
will fulfil the desire of them that fear
him; he also will hear their cry, and
will save them.” Ps. 145:18, 19. “He
will regard the prayer of the destitute,
and not despise their prayer. This
shall be written for the generations
to come.” Ps. 102:17, 18.

  
7. The second comfort is that God will definitely hear our prayers: "The Lord has heard my crying. The Lord has listened to my request; the Lord will accept my prayer." Ps. 6:8, 9. "In my trouble, I cried out to the Lord and called to my God; he heard my voice from his temple, and my plea reached him, right to his ears." Ps. 18:6. "This poor man called out, and the Lord heard him and saved him from all his troubles. The Lord watches over the righteous, and his ears are open to their cries." Ps. 34:6, 15. "Because he loves me, I will save him; I will protect him because he knows my name. He will call out to me, and I will respond; I will be with him in times of trouble; I will rescue him and honor him." Ps. 91:14, 15. "O you who listen to prayers, all people will come to you. With amazing acts of righteousness, you will respond to us, O God of our salvation; you are our hope for everyone around the world and for those far away at sea." Ps. 65:2, 5. But if you say in your heart, "All these people were known for their holiness, faith, and trust in God; but as for me, I don't feel worthy to be compared to them." I respond, from Rom. 3:23—"Everyone has sinned and falls short of God's glory." but are heard and accepted through grace, by repentance and faith. "The Lord is close to everyone who calls on him, to all who call on him sincerely. He will meet the needs of those who respect him; he will also listen to their cries and rescue them." Ps. 145:18, 19. "He will listen to the prayers of those in need and will not ignore their requests. This will be remembered for future generations." Ps. 102:17, 18.



8. The third consolation is contained
in these words: “Rejoice not against
me, O mine enemy! when I fall, I
shall arise.” Though the world, according
to the perverse spirit that
governs it, rejoice at the sufferings of
good men (John 16:20), yet shall
they at last be confounded, and the
righteous be comforted. Hence we
are told, “The Lord will not cast off
forever: but though he cause grief, yet
will he have compassion, according to
the multitude of his mercies. For he
doth not afflict willingly, nor grieve
the children of men.” Lam. 3:31, 32,
33. “God is faithful, who will not suffer
you to be tempted above that ye
are able; but will with the temptation
also make a way to escape, that ye
may be able to bear it.” 1 Cor. 10:13.
The same God that laid the burden
on you, will in due time take it off,
comfort you, and deliver you from
death. “Thou hast turned for me
my mourning into dancing; thou hast
put off my sackcloth, and girded me
with gladness.” Ps. 30:11. “The Lord
upholdeth all that fall; and raiseth up
all those that be bowed down.” Psalm
145:14. “In a little wrath, I hid my
face from thee for a moment; but with
everlasting kindness will I have mercy
on thee, saith the Lord thy Redeemer.”
Isa. 54:8. “It is of the Lord's
mercies that we are not consumed, because
his compassions fail not. They
are new every morning.” Lam. 3:22,
23.

8. The third consolation is in these words: "Don’t gloat over me, my enemy! When I fall, I will rise again." Even though the world, influenced by its twisted spirit, celebrates the hardships of good people (John 16:20), in the end, they will be ashamed, and the righteous will find comfort. Therefore, we are reminded, “The Lord won’t reject us forever; even though he may bring us sorrow, he will show compassion because of his great mercy. He doesn’t afflict us willingly or cause grief to humanity.” Lam. 3:31, 32, 33. "God is reliable; He won't allow you to be tempted more than you can handle, but He will provide a way out so that you can get through it." 1 Cor. 10:13. The same God who placed the burden on you will eventually lift it off, comfort you, and save you from death. "You’ve turned my grief into celebration; you’ve taken away my sorrowful clothes and dressed me in happiness." Ps. 30:11. "The Lord helps everyone who stumbles and lifts up those who are bent low." Psalm 145:14. "In a fit of anger, I turned away from you, but with endless kindness, I will show you compassion, says the Lord your Redeemer." Isa. 54:8. "It is the Lord's mercy that we are not wiped out, because His compassion never fails. They are new every morning." Lam. 3:22, 23.



9. The fourth consolation is contained
in these words: “When I sit in
darkness, the Lord shall be a light
unto me.” By darkness, he means a
state of affliction; which is darkness,
indeed, wherein a man can neither see
nor be seen by his friends with the
least glimpse of worldly comfort. The
sufferer sits in the very region of shame
and sorrow, the valley of the shadow
of death, exposed to the violence and
assaults of evil spirits and wicked men.
But dark and dismal as it is, the Lord
himself will enlighten it; the light of
whose countenance shines most of all
in the dismal darkness of worldly affliction.
There he appears to comfort
the disconsolate, and cheer, with the
brightness of his presence, the desolate
and desponding soul. Thus it is
said, “Light is sown for the righteous,
and gladness for the upright in heart.”
[pg 340]
Ps. 97:11. “Unto the upright there
ariseth light in the darkness; he is
gracious, and full of compassion, and
righteous.” Ps. 112:4.

9. The fourth comfort is in these words: "When I'm in darkness, the Lord will be my light." By darkness, he refers to a state of suffering; a true darkness where a person cannot see or be seen by their friends, leaving no trace of worldly comfort. The person in pain sits in a place of shame and sorrow, in the valley of the shadow of death, vulnerable to the attacks of evil spirits and wicked people. But even in such dark and bleak times, the Lord will bring light into it; His presence shines brightest in the deepest darkness of worldly suffering. There, He comes to comfort those who are grieving and to brighten the spirits of the lonely and hopeless. As it is said, “Light is given to the righteous, and joy to those with a pure heart.”
[pg 340] Ps. 97:11. "Light shines in the darkness for the upright; he is kind, compassionate, and just." Ps. 112:4.



10. The fifth consolation is this: “I
will bear the indignation of the Lord,
because I have sinned against him,
until he plead my cause, and execute
judgment for me.” Let the afflicted
person think on this, and remember
that though from those that afflict
him he may have deserved better
usage; yet from the hand of God, he
has deserved a great deal worse. Whatever
befalls us, is by the permission of
God. Upon this account, the evils that
we suffer from wicked men, are called
in this verse, “the indignation of the
Lord.” Blessed is he that beareth
this affliction with patience, and receiveth
it no otherwise than as coming
from God himself. “Blessed is the
man whom thou chastenest, O Lord,
and teachest him out of thy law; that
thou mayest give him rest from the
days of adversity, until the pit be
digged for the wicked.” Ps. 94:12, 13.
“It is good for a man that he sit alone
and keep silence, because he hath
borne the yoke upon him. He putteth
his mouth in the dust, if so be
there may be hope. He giveth his
cheek to him that smiteth him; he is
filled full with reproach.” Lam. 3:27-30.
This was truly the case of David,
who might properly say, “I will bear
the anger of the Lord, because I have
sinned against him.” For thus he
speaks, when he commanded Zadok
to carry back the ark of God. “If I
shall find favor in the eyes of the
Lord, he will bring me again, and
show me both it and his habitation.
But if he thus say, I have no delight
in thee; behold here am I, let him do
to me as seemeth good unto him.”
2 Sam. 15:25, 26. And when Shimei
cursed him, he humbly acknowledges
the appointment and permission of
God, saying, “Let him alone, and let
him curse; for the Lord hath bidden
him.” 2 Sam. 16:11. “Fret not
(therefore) thyself because of evil-doers.
Put thy trust in God.” Psalm
37:1, 5.

10. The fifth consolation is this: "I'll endure the Lord's anger because I've sinned against Him until He advocates for me and brings me justice." Let the person who is suffering think about this and remember that even though they may have deserved better treatment from those who hurt them, they actually deserve much worse from God. Whatever happens to us is allowed by God. For this reason, the sufferings we endure from wicked people are referred to in this verse as “the Lord's anger.” Blessed is the one who endures this suffering with patience and accepts it as coming from God Himself. "Happy is the person whom You correct, Lord, and teach from Your law; so that You can give him peace in tough times until the wicked are trapped." Ps. 94:12, 13. “It’s beneficial for someone to sit alone and be quiet, because they have to endure hardship. They put their mouth in the dust, hoping there’s still hope. They turn their cheek to the person who hits them; they are filled with shame.” Lam. 3:27-30. This was truly David’s situation, who could rightly say, "I will accept the Lord's anger because I have sinned against Him." For this is what he says when he instructed Zadok to take the ark of God back. “If I have the Lord's favor, He will bring me back and show me both it and His dwelling. But if He says, 'I take no pleasure in you'; here I am, let Him do whatever seems right to Him.” 2 Sam. 15:25, 26. And when Shimei cursed him, he humbly recognized God’s appointment and permission, saying, "Leave him alone and let him curse, because the Lord has commanded him to." 2 Sam. 16:11. "Don't stress over wrongdoers. Have faith in God." Psalm 37:1, 5.



11. The sixth consolation is, “He
will bring me forth to the light, and I
shall behold his righteousness.” This
is a figure of speech taken from the
condition of a man that has long lain
in darkness, and been as a dead man
out of mind; or of one taken out of a
dark and deep prison into the light
and open air. For as these, having
been long confined to darkness and
misery, are exceedingly refreshed
with the cheerful light of the sun and
the splendor of the heavens; so after
the patient bearing of the cross, the
light of God's countenance breaks
forth, and the beams of divine consolation
strike powerfully upon the soul,
filling it with glory and joy unspeakable.
Ps. 50:2. Did not Joseph thus
break through the shades of darkness
and misery, like the bright sun out of
a cloud? Gen. 41:38. And did not
God bring king David out of the region
of misery into a state of joy and
happiness? So also at the resurrection
of the dead shall our bodies be
brought out of their dark prisons, and
we shall rejoice in the everlasting
light and glory of God.

11. The sixth consolation is, "He will lead me into the light, and I will see His righteousness." This is a metaphor drawn from the situation of a person who has been stuck in darkness for a long time, almost forgotten like a dead man; or of someone dragged from a dark, deep prison into the light and fresh air. Just as these individuals, after being trapped in darkness and despair, feel incredibly revitalized by the bright sunlight and the beauty of the sky, so too, after enduring the trials of life, the light of God's presence shines upon us, and the warmth of divine comfort powerfully touches our souls, filling us with indescribable joy and glory. Ps. 50:2. Did Joseph not break through the gloom and hardship like the brilliant sun emerging from a cloud? Gen. 41:38. And did God not lift King David from despair into a state of joy and happiness? Likewise, at the resurrection, our bodies will be released from their dark prisons, and we will rejoice in God's everlasting light and glory.



12. The seventh consolation is,
“Then she that is mine enemy shall
see it, and shame shall cover her.”
This is the proper punishment of
wicked men who rejoice at the affliction
of others, that they shall be covered
with confusion. The time will
certainly come, when the mockers
shall be struck with unavoidable
shame, and shall be convinced by
[pg 341]
their own consciences, of the wrong
which they have done to others.
This was Shimei's case, who could not
but blush and be confounded in the
presence of David and Solomon. 2
Sam. 19:19; 1 Kings 2:44. “It is a
righteous thing with God to recompense
tribulation to them that trouble
you: and to you who are troubled,
rest.” 2 Thess. 1:6, 7. “I rejoiced
not at the destruction of him that
hated me, nor lifted up myself when
evil found him. Neither have I suffered
my mouth to sin, by wishing a
curse to his soul.” Job 31:29, 30.
“Love your enemies; bless them that
curse you; do good to them that hate
you; and pray for them which despitefully
use you and persecute you:
that ye may be the children of your
Father which is in heaven: for he
maketh his sun to rise on the evil and
on the good, and sendeth rain upon
the just and the unjust.” Matt. 5:44, 45.

12. The seventh consolation is,  
"Then my enemy will see it, and she will be filled with shame."  
This is the appropriate punishment for wicked people who take pleasure in the suffering of others—they will be overwhelmed with shame. The time will definitely come when the mockers will be hit with undeniable disgrace and will realize, through their own consciences, the harm they have done to others. This was true for Shimei, who couldn't help but blush and feel humiliated in the presence of David and Solomon. 2 Sam. 19:19; 1 Kings 2:44. "It is just for God to repay those who cause you trouble, and to those who are troubled, He will provide rest." 2 Thess. 1:6, 7. "I didn't celebrate the downfall of someone who hated me, nor did I raise myself up when trouble came his way. I didn't let my mouth sin by wishing a curse on his soul." Job 31:29, 30. "Love your enemies; bless those who insult you; do good to those who hate you; and pray for those who mistreat and persecute you, so that you may be like your Father in heaven. He causes his sun to rise on both the evil and the good, and sends rain on both the just and the unjust." Matt. 5:44, 45.









 Chapter 50.


 Demonstrating How Hope Is Challenged During Difficult Times; It Does Not Lead To Shame.



You will know that I am the Lord; for those who wait for me will not be ashamed.Understood! Please provide the text for me to modernize.Isa.49:23.




As faith is nothing else but a fixed
and steady assurance by which
the devout Christian depends perfectly
and entirely on the favor and mercy
of God promised in Christ Jesus (Heb.
11:1), so hope is a continued and patient
waiting for the accomplishment
of that promise which is the object
of faith, and is nothing else but a patient,
constant, and persevering faith.

  
As belief is simply a firm and steady belief that the devoted Christian completely relies on God's grace and mercy promised in Christ Jesus (Heb. 11:1), hope is an ongoing and patient expectation for the fulfillment of that promise, which is the focus of faith, and is essentially a patient, steadfast, and persistent faith.



2. Of this hope St. Paul says, that
it “maketh not ashamed” (Rom. 5:5):
being, as well as faith itself,
founded upon a firm, immovable, and
eternal basis. And this is God himself,
who never faileth those that wait
for him; and for the same reason, the
peace, joy, rest, glory, and confidence
imparted by hope are eternal. On
this foundation, he who hopes stands
fixed and secure amidst all the crosses
and calamities of life; and though the
rains descend, the floods come, and
the boisterous winds blow upon him,
he is fearless and unmoved, knowing
that “his house is built upon a rock.”
Matt. 7:25.

2. Regarding this hope, St. Paul says that it "does not disappoint" (Rom. 5:5): it is, just like faith itself, grounded on a solid, unshakeable, and eternal foundation. And that foundation is God himself, who never lets down those who wait for him; for this reason, the peace, joy, rest, glory, and confidence that hope brings are everlasting. On this foundation, anyone who hopes stands firm and secure through all the challenges and hardships of life; and even when the rains fall, the floods rise, and strong winds beat against him, he remains fearless and steady, knowing that “His house is built on a rock.” Matt. 7:25.



3. And as hope is built upon an immovable
foundation, and the things of
this world are fleeting and uncertain;
therefore its rest, its joy, its entire dependence,
are in God alone, despising
the riches, pleasures, honors, and glories
of the world. “They that trust
in the Lord, shall be as mount Zion,
which cannot be removed, but abideth
forever. As the mountains are round
about Jerusalem, so the Lord is round
about his people.” Ps. 125:1, 2.

3. And since hope is built on an unshakeable foundation, while the things of this world are temporary and uncertain; therefore its peace, joy, and complete reliance are in God alone, disregarding the wealth, pleasures, honors, and glories of the world. “Those who trust in the Lord will be like Mount Zion, which cannot be shaken and lasts forever. Just as the mountains surround Jerusalem, the Lord surrounds His people.” Ps. 125:1, 2.



4. On the other hand, they whose
hopes are founded on the transitory
riches, honors, and pleasures of this
world, are perpetually exposed to all
the fears, cares, and calamities of life;
[pg 342]
lie at the mercy of every blast of inconstant
fortune, by which they are
tossed to and fro; and depend upon
the uncertain will of the world for
every quiet moment they enjoy.

4. On the other hand, those whose hopes are based on the fleeting riches, honors, and pleasures of this world are constantly vulnerable to all the fears, worries, and hardships of life; [pg 342] are at the mercy of every gust of unpredictable fortune that tosses them around; and rely on the uncertain whims of the world for every moment of peace they experience.



5. This can never be learned but
under the discipline of the cross. For
such is the nature of affliction, that it
searches and discovers the inmost recesses
of the soul; and shows us
whether the hope that is in us be true
or false. By this touchstone, we often
find that our hopes have not been so
much fixed upon God himself, as upon
the favors and blessings he bestows;
that we have built upon the sand, and
idolized the creature, instead of worshipping
the Creator. For so great is
the blindness of our nature, that we
often rest in the creatures, instead of
raising our minds from them to the
Creator, as he designed. For with
this intent God bestows on man so
many and great blessings, that by the
gifts he may be drawn to the Giver;
and learn to know, love, fear, reverence,
and hope in God alone. But so
great is the corruption of our nature,
that we are not disposed to serve God
for nought; and we worship him not
for his own sake, but for the sake of
what he bestows.

5. This can never be learned except through the discipline of the cross. Affliction has a way of probing and revealing the deepest parts of our soul; it shows us whether our hope is genuine or not. Through this test, we often discover that our hopes are not really placed in God himself, but rather in the gifts and blessings he gives us; that we have built our lives on shaky ground and idolized what he created instead of worshipping the Creator. Our nature is so blind that we frequently find ourselves dependent on created things instead of lifting our thoughts to the Creator, as we are meant to do. God gives humanity many great blessings so that we may be drawn to the Giver; to learn to know, love, fear, honor, and place our hope in God alone. Yet, our nature is so corrupted that we aren't inclined to serve God without expecting something in return; we worship him not for who he is, but for what he provides.



6. Upon this account, it is necessary
that God should sometimes visit us
with crosses and afflictions, and deprive
us of his good things which we
have abused; that so we may learn to
praise, and glorify, and depend on him
alone. Nay, we sometimes proceed so
far, as to trust in ourselves, and entirely
depend on our own power and
abilities; then it is that God in mere
mercy interposes; and, that we may
not grow too proud, breaks us in
pieces, humbles, and confounds us, and
so empties us of ourselves, that we
may be filled with all the fulness of
God. This we cannot be, without being
first emptied of all that arrogance,
pride, and self-conceit, which stand in
perfect opposition to the grace of God.

6. For this reason, it's important for God to sometimes send us challenges and hardships, and take away the good things we have taken for granted; so we can learn to praise, honor, and rely on Him alone. In fact, we sometimes go as far as to trust in ourselves and depend entirely on our own strength and skills; that’s when God, out of sheer mercy, steps in. To keep us from becoming too proud, He breaks us down, humbles us, and confounds us, emptying us of ourselves so we can be filled with all of God’s fullness. We can't achieve this without first letting go of the arrogance, pride, and self-importance that completely contradict the grace of God.



7. Hence hope is a militant virtue,
fighting against all that confidence in
ourselves, all that self-exaltation upon
the score of our own gifts, merit, righteousness,
prosperity, honors, and
riches, in which the natural man
places all his confidence. The business
of hope is to oppose and conquer all
these delusions of the devil, and to
seek rest and peace in God alone.

7. Therefore, hope is a activist virtue, battling against all that self-confidence, all that pride we take in our own abilities, worth, morality, success, achievements, and wealth, which is where a natural person puts all their trust. The purpose of hope is to challenge and overcome all these deceits of the devil and to find rest and peace in God alone.




8. Hence it follows, that hope, like
faith and charity, has God only for its
object. Whosoever aims at any other
mark, or places his hope on any other
being, is destitute of any well-founded
hope. As all created beings when out
of God are nothing; it follows that
the hope reposed in them is also nothing.
So then, these three virtues,
faith, hope, and charity, are in the
highest sense spiritual, admitting of
no earthly mixture, but are fixed entirely
on God, who is their eternal
and invisible basis. To this refers that
passage of St. Paul, “Hope that is seen,
is not hope; for what a man seeth,
why doth he yet hope for?” Rom. 8:24.
Whosoever, therefore, places his
hope upon anything that is visible,
has not the invisible God for his support,
but rests upon a shadow; and
when the visible world, which is his
basis, shall sink into nothing, by consequence
his hope, that was built upon
it, must sink and perish with it.

  
8. Therefore, it follows that hope, like faith and love, only has God as its focus. Anyone who aims for something else or places their hope in another being lacks any solid hope. Since all created beings are nothing without God, the hope placed in them is also nothing. So, these three virtues—faith, hope, and love—are purely spiritual, without any earthly mixture, and are completely centered on God, who is their eternal and unseen foundation. This is what St. Paul meant when he said, “Hope that can be seen isn’t really hope; if someone can see it, why would they still hope for it?” Rom. 8:24. Therefore, anyone who puts their hope in anything visible does not have the invisible God as their support but relies on a shadow; and when the visible world, which they depend on, collapses into nothing, their hope, which was built on it, must also collapse and perish with it.



9. Consider this, O man, and by
carefully comparing time with eternity,
persuade thyself to entertain a
true and saving hope, and to be led
into a state of firm and lasting peace.
Eternity is unchangeable, ever constant,
always the same; but time is
nothing but change and revolution.
[pg 343]
The brightest day declines and ends
in darkness, weeks are swallowed up
in months, and months in years; the
opening spring and fruitful summer
sink, by degrees, into a desolate winter;
and not only so, but all the elementary
bodies are in a state of change,
always shifting from one appearance
to another; not to mention the continual
motions of the heavens. So
that this world cannot be the region
of rest. For whatsoever is subject to
time, is continually passing, and vanishing;
in a word, “All is vanity”
(Eccles. 1:2), and we shall never rest
but in eternity. And though all men,
both good and bad, long for peace and
tranquillity; yet they, and they only,
shall find it, who have learned to lose
and resign themselves in Christ, the
eternal rest of the soul. And this is
not so much the work of labor and
study, as of quietness and hope. Isa.
30:15.

9. Think about this, everyone, and by carefully comparing time with eternity, convince yourself to embrace a true and saving hope, and to find a state of firm and lasting peace. Eternity is unchanging, always constant, always the same; but time is nothing but change and upheaval. [pg 343] The brightest day fades and ends in darkness, weeks are consumed by months, and months by years; the blooming spring and bountiful summer gradually give way to a desolate winter; and not only that, but all the elements are in a continual state of change, always shifting from one form to another; not to mention the constant movements of the heavens. So this world cannot be a place of rest. For anything subject to time is always passing away and disappearing; in short, "Everything is meaningless." (Eccles. 1:2), and we will never find rest except in eternity. And although everyone, both good and bad, longs for peace and calm; only those who learn to let go and surrender themselves in Christ, the eternal rest of the soul, will find it. And this is not so much about hard work and study, but about quietness and hope. Isa. 30:15.



10. Moreover, the Christian's hope
must be tried, not only by the loss of
temporal things, but also by the withholding
of the communications of divine
grace and favor (as commonly
happens in great temptations); that
seeing ourselves deprived even of those
most excellent and spiritual blessings,
on which we depend, our hope may
arrive at the highest pitch of purity
and sincerity, and rest on God alone.
In such a case “we must hope, even
against hope” (Rom. 4:18), as we read
that Abraham did. Here a man must,
with his blessed Redeemer, be deserted
and forsaken, not only by man, but by
God himself. And this is properly “to
be conformed to the image of the Son
of God.” Rom. 8:29. This is the
truest test or probation of the Christian's
hope.

10. Furthermore, a Christian's hope must be tested not only by the loss of material things but also by the absence of divine grace and favor (which often occurs in tough times); so that when we find ourselves lacking even the most valuable and spiritual blessings we rely on, our hope can reach its highest level of purity and sincerity, ultimately relying on God alone. In such situations, "we have to hope, even when it's difficult to do so" (Rom. 4:18), just as Abraham did. A person must experience, alongside their blessed Redeemer, abandonment not just by people, but also by God. This is truly "to be shaped into the image of the Son of God." Rom. 8:29. This is the ultimate test of a Christian's hope.



11. For, whereas, in other afflictions,
our patience, humility, devotion, and
charity, are principally exercised; in
these spiritual trials of the conscience,
our hope is eminently proved and tried,
whether it be sincere or not. In this
probation, though a man be perfectly
despoiled of all his grace, yet shall he
at last triumph in that “hope which
maketh not ashamed.” And though
the soul that is thus tried, be sometimes
ready to fall into impatience,
murmuring, blasphemy, or the like;
yet there remains, as it were, some
gentle breath of hope, arising from
the ground of the heart, by the power
of the divine Spirit, which contradicts
and opposes those unholy suggestions.
When this combat is over, all his transgressions
are forgiven, and his sins
are covered and he himself is like “a
brand plucked out of the fire” (Zech.
3:2); “or like a piece of an ear taken
out of the mouth of the lion.” Amos
3:12. Now this impatience being involuntary,
and being opposed with
sighs and groans unutterable, is by no
means to be called despair; considering
withal, that this is the sharpest
conflict, the severest trial of the Christian's
hope; and these are the “unutterable
groanings” which St. Paul
mentions. Rom. 8:26.

11. In other struggles, we mainly exercise our patience, humility, devotion, and charity; but in these spiritual trials of the conscience, our hope is especially tested to see if it’s genuine. Even if a person is completely stripped of all grace, they will ultimately triumph in that “hope that doesn't let you down.” Although the soul undergoing such trials may sometimes feel tempted to give in to impatience, complaining, blasphemy, or similar feelings, there remains a gentle breath of hope rising from the heart, through the power of the divine Spirit, which contradicts and opposes those negative thoughts. Once this struggle is over, all their wrongdoings are forgiven, their sins are covered, and they are like "a brand taken out of the fire" (Zech. 3:2); “or like a chunk of an ear pulled from the lion's mouth.” Amos 3:12. This impatience, being involuntary and met with unexpressable sighs and groans, should not be labeled as despair; especially considering that this is the toughest fight, the hardest test of a Christian's hope; and these are the “unspoken groans” that St. Paul mentions. Rom. 8:26.



12. They that undergo these trials,
are the greatest saints, and are nearer
to God than those who repose all their
hope and confidence in themselves.
The pride of such men, in vainly arrogating
any perfections to themselves,
makes them in the highest degree blasphemers
against God; whereas the
disciples of the cross are his dearest
children, as we may see in the examples
of Job and David: for by being
thus stripped of themselves, they are
purified as gold in the refiner's fire;
and being thus cleansed from all their
dross of pride and vainglory, they
shine in the glory of the divine image,
[pg 344]
like a beautiful jewel set in the purest
gold; so that nothing remains of which
the proud man can boast.

12. Those who go through these challenges are the greatest saints and are closer to God than those who place all their hope and confidence in themselves. The pride of such people, who foolishly claim any strengths for themselves, makes them the ultimate blasphemers against God; meanwhile, the followers of the cross are His most beloved children, as seen in the examples of Job and David. By being stripped of their ego, they are purified like gold in a refiner's fire; and by being cleansed of all their pride and vanity, they shine with the glory of the divine image, [pg 344] like a beautiful jewel set in the purest gold, so that nothing remains for the proud person to boast about.



13. By such trials as these, a man
is taught to put his trust in nothing
but in God alone. For when affliction
has taken everything else from us,
God alone cannot be taken from us.
Yea, affliction is so far from separating
us from God, that it rather brings
us to God, restoring us to God, and
God to us. It is hope, therefore, that
preserves us in calamities, so that we
are not consumed, and, therefore, it
“maketh us not ashamed.” Rom. 5:5.
But as the soul came out from God,
so must she return thither again, void
of all love of the creatures; and when
a man passes out of himself and all
the creatures, whither can he go, or
where can he rest, but in the hands
of his God, who comprehendeth and
upholdeth the world, and all that is
therein? Isaiah 40:12. Whosoever,
therefore, bids farewell to the world,
and is divested of all love of himself
and the creatures, having his heart
fixed on no earthly thing, but being
perfectly free and at liberty, resigning
himself and all his concerns into the
hands of God, and being content under
every dispensation of providence—he
may be truly said to rest in God. But
those who are entangled in the love
of themselves and the creatures, being
slaves to their own wills, resting in
them, and not submitting to the will
of God, must perish in the end.

13. Through trials like these, a person learns to trust in nothing but God alone. When suffering takes everything else from us, God is the one thing that can't be taken away. In fact, suffering doesn't separate us from God; it actually brings us closer to Him, restoring our connection with God. Hope, then, is what keeps us afloat in hard times, so we aren't destroyed, and as a result, it “do not make us ashamed.” Rom. 5:5. Just as the soul came from God, it must return there, free from all attachment to created things. When someone moves beyond themselves and all created things, where else can they go or find rest but in the hands of God, who understands and holds the entire world and everything in it? Isaiah 40:12. Therefore, anyone who says goodbye to the world, letting go of all love for themselves and created things, fixing their heart on nothing earthly, and fully surrendering themselves and all their concerns to God, while remaining content in every situation—can truly be said to find rest in God. In contrast, those who are caught up in self-love and attachment to worldly things, who are slaves to their own desires and don't submit to God's will, will ultimately face destruction.









 Chapter 51.


 Support for Those Who Struggle with Their Faith.



He will not break a bruised reed or put out a flickering flame.Understood! Please provide the text you'd like me to modernize.Isaiah42:3.



In this verse the holy prophet comforts
those that are weak in faith
by two beautiful similitudes, excellently
adapted to the purpose. For as a
bruised reed (to which he first alludes)
must be handled very gently, lest it be
entirely broken to pieces; and as the
smoking flax, when once it has taken
fire, must be continually encouraged
by a gentle breath, for fear of blowing
it out; so our blessed Redeemer, who
knows our infirmities, treats us with
great gentleness, reviving from time
to time the spark of faith within us,
with the soft and gentle breath of his
Spirit, that we may not be discouraged
by our manifold infirmities, but
be enlivened and strengthened under
them. Isaiah 57:15. And because this
weakness of faith is a very grievous
temptation, to which all Christians
are more or less exposed; therefore
has the Holy Spirit, in the Word of
God, furnished us with very strong
consolations against it, which ought
to be deeply rooted in our mind, that
we may have them in readiness, and
apply them with success in the sad
hour of temptation.

In this verse, the holy prophet reassures those who struggle with their faith by using two beautiful metaphors that perfectly fit the message. Just like a bruised reed, which must be handled very gently to avoid breaking completely; and like smoking flax, which, once ignited, needs a gentle breath to keep the flame alive without extinguishing it; our blessed Redeemer understands our weaknesses and treats us with tenderness, reviving the spark of faith within us with the gentle breath of His Spirit. This ensures that we don’t become discouraged by our many weaknesses but instead feel revitalized and strengthened despite them. Isaiah 57:15. Since this weakness of faith is a serious challenge that all Christians face to some extent, the Holy Spirit has provided us with strong comfort in the Word of God. These truths should be firmly planted in our minds so that we can easily recall and apply them effectively during our difficult moments of temptation.




2. (1) We must carefully remember,
that faith is not of ourselves, but
is the gift and work of God; “This is
the work of God, that ye believe on
him whom he hath sent.” “No man
can come to me, except the Father
which hath sent me, draw him.” John
[pg 345]
6:29, 44. “Who believe, according
to the working of his mighty power.”
Ephes. 1:19. “By grace are ye saved
through faith; and that not of yourselves;
it is the gift of God: not of
works, lest any man should boast.”
Ephes. 2:8. “Let us run with patience
the race that is set before us,
looking unto Jesus, the author and
finisher of our faith.” Heb. 12:1, 2.
“The love of God is shed abroad in
our hearts by the Holy Ghost, which
is given unto us.” Rom. 5:5. “We
have the first fruits of the Spirit,
which helpeth our infirmities.” Rom.
8:23, 26. Now, since faith is the work
of God, and not our own, it follows,
that it is not in our power to have it
in such measures and proportions as
we please. And whereas he has promised
to save us by faith, it follows, that
he knows how strong our faith ought
to be, for the obtaining that great end,
and will strengthen it accordingly.
Therefore this was the answer of God
to St. Paul: “My grace is sufficient
for thee.” 2 Cor. 12:9. “A man can
receive nothing, except it be given him
from heaven.” John 3:27.


2. (1) We need to remember that faith isn’t something we create ourselves; it’s a gift and work from God; "This is God's work: that you believe in the one he sent." "No one can come to me unless the Father who sent me brings them." John [pg 345] 6:29, 44. "Who believe based on the strength of his mighty power." Ephes. 1:19. “For you have been saved by grace through faith, and this is not from yourselves; it is a gift from God, not from works, so that no one can take credit.” Ephes. 2:8. "Let’s run with perseverance the race that’s ahead of us, keeping our eyes on Jesus, the one who initiates and completes our faith." Heb. 12:1, 2. “The love of God has been poured into our hearts by the Holy Spirit, who has been given to us.” Rom. 5:5. “We have the first signs of the Spirit, which supports us in our weaknesses.” Rom. 8:23, 26. Since faith is the work of God and not our own, we can’t control how much of it we have. Because He has promised to save us through faith, He knows exactly how strong our faith needs to be to achieve that purpose and will strengthen it as needed. This is why God answered St. Paul: "My grace is enough for you." 2 Cor. 12:9. "A person can't receive anything unless it's been given from heaven." John 3:27.




3. (2) Whilst we are in this life, we
must not expect to arrive at the highest
pitch of perfection. This God permits,
with a design to cure that natural
pride and vanity of spirit to which
the best of us are subject, by the daily
sense of our great and manifold infirmities.
To this we may refer the
words addressed by St. Paul to the
Philippians, “Not as though I had already
attained, either were already
perfect; but I follow after, if that
I may apprehend that, for which
also I am apprehended of Christ
Jesus.” Phil. 3:12. As if he had said,
“Though I am not yet so strong in
faith, as to be able to apprehend
him as I ought, yet I am apprehended
in him; that is, I am in Christ Jesus
by faith.” Let us, considering these
things, bear patiently the infirmities
of our nature, till we can attain to
perfection.

  
3. (2) While we are living this life, we can’t expect to reach the highest level of perfection. God allows this to help us overcome our natural pride and vanity, which affect even the best of us, by reminding us daily of our many weaknesses. We can reference the words Saint Paul spoke to the Philippians, "Not that I have already achieved or am already perfect; but I pursue it, hoping to get hold of that for which Christ Jesus has also taken hold of me." Phil. 3:12. It’s as if he was saying, "Even though my faith isn't strong enough to fully understand Him yet, I am still connected to Him; in other words, I am in Christ Jesus through faith." Let us, keeping these things in mind, patiently endure the weaknesses of our nature until we can achieve perfection.



4. (3) God does not despise or reject
our weak faith, but cherishes, strengthens,
and improves it, and at last crowns
it with a blessed conclusion. In this
sense we are to understand and apply
those golden passages that follow:
“A bruised reed shall he not break,
and the smoking flax shall he not
quench.” Isaiah 43:3. “Thou hast
been a strength to the poor, a strength
to the needy in his distress, a refuge
from the storm, a shadow from the
heat.” Isaiah 25:4. “Strengthen ye
the weak hands, and confirm the feeble
knees. Say to them that are of a
fearful heart, Be strong, fear not;
behold, your God will come and save
you.” Isaiah 35:3, 4. “He giveth
power to the faint; and to them that
have no might, he increaseth strength.”
Isaiah 40:29. “The Lord God hath
given me the tongue of the learned,
that I should know how to speak a
word in season to him that is weary.”
Isaiah 50:4. “I revive the spirit of
the humble, and the heart of the contrite
ones.” Isaiah 57:15. “The Lord
hath sent me to preach good tidings
unto the meek, to bind up the brokenhearted,”
and to comfort all that
mourn. Isaiah 61:1. In this sense
we may understand that passage in
Exod. 34:26. “Thou shalt not seethe
a kid in his mother's milk;” that is,
thou shalt not grieve the tender, weak
faith of a babe in Christ. A strong
and vigorous faith can bear anything,
can pass through the flames of fire,
and the floods of water; but a young,
tender faith, must be softly and gently
treated, like a bruised reed, which is
in continual danger of being broken to
[pg 346]
pieces. “I have satiated the weary
soul, and I have replenished every sorrowful
soul.” Jer. 31:25. They that
labor under the weakness of faith, are
the poor in spirit, to whom the blessing
is promised, “Blessed are the poor
in spirit.” Matt. 5:3. They that feel
the weakness of their faith, are sick
in spirit: and to them must be applied
for their consolation, that passage in
St. Matthew, “They that be whole
need not a physician, but they that
are sick.” Matt. 9:12. “Him that is
weak in the faith receive ye, but not
to doubtful disputations.” Rom. 14:1.
“To the weak became I as weak, that
I might gain the weak.” 1 Cor. 9:22.
“I will bind up that which was broken,
and will strengthen that which
was sick.” Ezek. 34:16. “Him that
cometh to me, I will in no wise cast
out.” John 6:37. On these promises,
full of divine consolation, let all who
are weak in faith entirely depend, and
satisfy themselves that God is faithful
and true (Psalm 33:4), and will not
fail in his promises. To this head also
we refer the instances of those that
have been weak in faith. Such was
the man (Mark 9:23, 24), who, when
our Lord said, “If thou canst believe,
all things are possible to him that believeth;”
answered with tears, “Lord,
I believe; help thou mine unbelief!”
The nobleman. John 4:47. The disciples
in the ship. Matt. 8:24. St.
Peter sinking in the sea, when our
Lord stretched out his hand and supported
him. Matt. 14:31. Therefore,
says St. Paul, “Comfort the feeble-minded,
support the weak, be patient
towards all men.” 1 Thess. 5:14.

4. (3) God does not look down on or reject our weak faith; instead, He cherishes, strengthens, and improves it, ultimately rewarding it with a blessed outcome. We should understand and apply the following powerful passages: "He won't crush a bruised reed, and He won't snuff out a flickering flame." Isaiah 43:3. "You have been a support to the poor, a help to the needy in tough times, a safe haven from the storm, and a shade from the heat." Isaiah 25:4. “Support the weak and help the trembling knees. Tell those with anxious hearts, ‘Be strong, don’t be afraid; your God will come and rescue you.’” Isaiah 35:3, 4. "He gives strength to the weak, and to those who have no power, He boosts their strength." Isaiah 40:29. “The Lord God has given me the ability to speak wisely, so I can offer the right words to those who are tired.” Isaiah 50:4. "I lift up the spirit of the humble, and I heal the heart of the repentant." Isaiah 57:15. "The Lord has sent me to share good news with the humble and to heal the brokenhearted," and to comfort all who mourn. Isaiah 61:1. This is how we might understand the passage in Exod. 34:26. "You must not boil a young goat in its mother's milk;" meaning, do not harm the tender, weak faith of a young Christian. A strong and vigorous faith can withstand anything, can endure the flames of fire and the floods of water; but a young, tender faith must be handled gently, like a bruised reed, which is always at risk of breaking into pieces. "I have comforted the tired soul, and I have restored every sad soul." Jer. 31:25. Those struggling with weak faith are the poor in spirit, to whom the blessing is promised, “Blessed are those who are humble.” Matt. 5:3. Those who feel the weakness of their faith are spiritually sick; and to them we should apply the comforting words from St. Matthew, "People who are healthy don't need a doctor, but those who are sick do." Matt. 9:12. “Welcome those who are weak in faith, but don’t argue about differences of opinion.” Rom. 14:1. "I became weak for the sake of the weak, so that I could win over the weak." 1 Cor. 9:22. "I will heal what was broken and strengthen what was weak." Ezek. 34:16. “Anyone who comes to me, I will never turn away.” John 6:37. On these promises, filled with divine comfort, let all who are weak in faith fully rely, and find assurance that God is faithful and true (Psalm 33:4), and will not fail in His promises. We also refer to the examples of those who have been weak in faith. Such was the man (Mark 9:23, 24), who, when our Lord said, "If you believe, everything is possible for the one who believes;" responded with tears, "Lord, I believe; help me with my doubts!" The nobleman. John 4:47. The disciples in the boat. Matt. 8:24. St. Peter sinking in the sea, when our Lord reached out His hand and saved him. Matt. 14:31. Therefore, St. Paul says, "Encourage those who are struggling, support the weak, and be patient with everyone." 1 Thess. 5:14.



5. (4) God has, indeed, the greatest
concern for those that are weak in faith.
Our Lord himself tells us, “They that
be (strong and) whole need not a physician,
but they that are sick (and
weak).” Matt. 9:12. The shepherd
leaves his ninety and nine sheep in
the wilderness, and goes seeking that
which was lost, until he find it (Luke
15:4); and as tender mothers show
the most attention to their weak and
sickly children; so does our Heavenly
Father to those that are weak in faith.

5. (4) God truly cares the most for those who are weak in faith. Our Lord himself tells us, "Healthy people don’t need a doctor, but sick people do." Matt. 9:12. The shepherd leaves his ninety-nine sheep in the wilderness to search for the one that is lost until he finds it (Luke 15:4); just as loving mothers give extra care to their weaker and sickly children, our Heavenly Father does the same for those who are weak in faith.



6. (5) But if thou say in thy heart
that thou perceivest scarcely a grain
of faith in thyself, then I would ask,
Dost thou sincerely desire to have
faith? If thou dost, all is well; fear
not. For since it is God that worketh
in us “to will,” it follows, that whosoever
finds in himself that good will
and desire, finds in himself the work
of God. Hence let him be encouraged
and assured that he who has
given us the will, will also give us the
power to do. Phil. 1:6; 2:13.

6. (5) But if you say to yourself that you can hardly find a spark of faith within you, then I would ask, Do you truly desire to have faith? If you do, then everything is okay; don't be afraid. For since it is God who is at work in us “to want,” it follows that anyone who finds that good will and desire within themselves is experiencing the work of God. So let them be encouraged and assured that the one who has given us the testament, will also give us the ability to-do. Phil. 1:6; 2:13.



7. (6) God is so compassionate to
devout prayers and desires, that he
never disappoints the hopes of those
that trust in him. “Lord, thou hast
heard the desire of the humble: thou
wilt prepare their heart, thou wilt
cause thine ear to hear.” Ps. 10:17;
9:18. Wherefore, thy faith is as great
as thy desire of obtaining it. “For
God trieth the hearts and reins.” Ps.
7:9. “Because he hath set his love
upon me, therefore will I deliver him.”
Ps. 91:14.

7. (6) God is so compassionate to sincere prayers and desires that he never lets down those who trust in him. "Lord, you have listened to the wishes of the humble: you will prepare their hearts and be attentive to their needs." Ps. 10:17; 9:18. Therefore, your faith is as strong as your desire to receive it. "For God examines the hearts and minds." Ps. 7:9. "Since he has devoted himself to me, I will save him." Ps. 91:14.



8. (7) It is therefore better to glory
in the weakness, than in the strength
of our faith. For it is the will of God
concerning us, that we fall not into
spiritual pride. “My strength is made
perfect in weakness. Most gladly
therefore will I rather glory in my infirmities,
that the power of Christ
may rest upon me.” 2 Cor. 12:9. Let
this be thy comfort when thou laborest
under weakness of faith.

8. (7) It’s better to take pride in our weaknesses than in the strength of our faith. This is what God wants for us— to avoid spiritual pride. "My strength is shown best in my weakness. Therefore, I will gladly brag about my weaknesses, so that Christ's power can be with me." 2 Cor. 12:9. Let this be your comfort when you struggle with weak faith.




9. (8) Faith, though it be ever so
weak, is still faith. For our salvation
[pg 347]
depends not upon the worthiness
of our faith, whether it be strong or
weak, but upon Jesus Christ, on whom
it lays hold. As, therefore, a precious
jewel may be held by the hands of a
little infant as well as of a strong
man, so a weak faith may as well lay
hold on the merits of Christ Jesus
(the true Christian's only hope and
treasure), as that which is much
stronger, and by consequence, both be
capable of the same righteousness
and blessedness. And as the apple of
the eye, small and delicate as it is, can
perceive not only the light and splendor
of the meridian sun, but even the
sun itself, though so many times
larger than the earth, so does the eye
of faith, though weak and infirm, perceive
and feel the Sun of righteousness
(Mal. 4:2), the Lord Jesus Christ,
with all the bright rays of his spiritual
gifts and graces.

  
9. (8) Faith, no matter how weak it is, is still faith. Our salvation  
[pg 347]  
doesn't depend on how strong or weak our faith is, but on Jesus Christ, the one we rely on. Just as a precious jewel can be held by the hands of a small child as easily as by a strong adult, a weak faith can grasp the merits of Christ Jesus (the true Christian's only hope and treasure) just as effectively as a stronger faith, and both can achieve the same righteousness and blessedness. Similarly, the apple of the eye, small and delicate, can see not only the light and brightness of the midday sun but even the sun itself, which is many times larger than the earth; so too can the eye of faith, despite its weakness, perceive and feel the Sun of righteousness (Mal. 4:2), the Lord Jesus Christ, along with all the bright rays of his spiritual gifts and grace.




10. (9) Such is the nature of faith,
that it is sometimes stronger and
sometimes weaker; and sometimes
the light thereof seems to be darkness.
This has been attested by the
examples of almost all the saints, particularly
David, and Abraham, who is
called “the father of the faithful”
(Rom. 4:11; Gal. 3:7); and yet
(Gen. 12:11) he was afraid that the
Egyptians would put him to death on
account of Sarah, his wife, and this,
too, after he had received the promise.
Moses also, at the water of Meribah,
betrayed a want of faith. Numb. 20:10-13;
Exod. 17:7. David's faith
was sometimes so strong as to raise
him, as it were, up to heaven; and
then again so weak as to leave him to
sink, as it were, into hell, and make
him complain to God that “he was
cut off from before His eyes.” Ps. 31:23.
Whence it follows, that we must
not conclude because a man's faith is
weak, that therefore he has none at
all; or that they who are contending
against the weakness of faith, are
therefore forsaken by God. We know
that fire is often hidden under ashes,
though neither light nor heat appear;
we know that the trees are alive,
though in winter they are stripped of
their leaves: so we may in like manner
conclude, that those people may
have faith towards God, in whom we
do not at all times discern signs or
tokens of it. For the Spirit of the
Lord is like the wind, that bloweth
when and whither it pleases. John
3:8.

  
10. (9) Faith can be really strong one moment and really weak the next; sometimes the light of faith can even feel like darkness. This has been shown by the lives of almost all the saints, especially David and Abraham, who is called "the father of the faithful" (Rom. 4:11; Gal. 3:7). Yet, (Gen. 12:11) he was scared that the Egyptians would kill him because of Sarah, his wife, even after receiving the promise. Moses also showed a lack of faith at the water of Meribah. Numb. 20:10-13; Exod. 17:7. David’s faith was sometimes so strong that it felt like it lifted him to heaven, but then it could also be so weak that he felt like he was sinking into hell, lamenting to God that “he was taken away from before His eyes.” Ps. 31:23. Therefore, we shouldn't assume that just because someone’s faith is weak, they have no faith at all; nor should we think that those who are struggling with weak faith are abandoned by God. We know that fire can be hidden under ashes, even when we can't see any light or heat; we know that trees are still alive beneath their bare branches in winter. Similarly, we can conclude that those who may not always show signs of faith toward God can still possess it. The Spirit of the Lord is like the wind, blowing wherever and whenever it chooses. John 3:8.



11. (10) He that complains of the
weakness of his faith, shows plainly,
that faith is striving and struggling
within him, and a striving faith is a
true faith; for there is a continual
struggle in every man between faith
and unbelief. He is perpetually assaulted
by temptations to unbelief, so
that his life is one continued combat;
and he is obliged to be as watchful, as
though he were in the midst of drawn
swords, and expected every moment
to be cut in pieces. Here is the trial
of the Christian's faith; here is the
exercise of his patience, to unite his
earthly heart with Christ; to make the
barren soil of his soul fit to receive
the heavenly seed; to make the darkness
of corrupt nature capable of the
divine light. The flesh is continually
inclining to the broad way of the
world, and endeavoring to tyrannize
over the spirit; the darkness is no
sooner scattered, than it endeavors to
recover its ground, and spread itself
again over the face of the soul. This
is what all the saints have confessed
and lamented, and it is a most certain
token of the presence of true faith.
On the other hand, where there is no
faith at all, there is no cause found for
[pg 348]
striving. Here let the languishing
soul call to mind that comfortable assurance
given us, that “God will not
suffer us to be tempted above that we
are able; but will with the temptation
also make a way to escape, that we
may be able to bear it.” 1 Cor. 10:13.
“God giveth power to the faint, and
to them that have no might he increaseth
strength.” Isa. 40:29.

11. (10) If someone feels that their faith is weak, it clearly shows that faith is actively struggling within them, and a faith in action is true faith; because every person constantly battles between faith and doubt. They are always faced with temptations to doubt, making their life a continuous fight; they have to stay vigilant as if they were surrounded by drawn swords, expecting to be harmed at any moment. This is where a Christian’s faith is tested; this is the challenge of their patience, to connect their earthly heart with Christ; to prepare the unfruitful soil of their soul to accept the heavenly seed; to enable the darkness of their flawed nature to receive the divine light. The flesh always wants to follow the easy path of the world and tries to dominate the spirit; as soon as the darkness is pushed away, it tries to reclaim its territory and spread itself over the soul once more. This struggle is what all the saints have acknowledged and mourned, and it is a clear sign of true faith's presence. On the flip side, where there is no faith at all, there’s no reason to strive. Here, let the weary soul remember the comforting assurance given to us that "God won't let us be tempted more than we can handle; but with the temptation, He will also provide a way out so that we can handle it." 1 Cor. 10:13. "God gives strength to the tired, and to those who are weak, He boosts their power." Isa. 40:29.



12. (11) Let us be assured, that
whensoever, in our greatest infirmities,
we can but think upon Jesus
Christ, he will be with us, and dwell
in us by faith. Thus it is said, “In
all places where I record my name, I
will come unto thee, and I will bless
thee.” Exod. 20:24. For we cannot
so much as think upon God, without
his special presence and assistance.
Moreover, being engrafted into Christ,
as branches into the living vine (John
15:1, etc.), we truly live in him, and
draw life and nourishment from him.
“Our life,” and the strength of our
faith, are “hid with Christ in God”
(Col. 3:3); and the Holy Spirit witnesseth
the same in our hearts, by the
joy, peace, and comfort, which he produces
there. Rom. 8:16. As in the
Old Testament, there was no Prophet
who heard not God speaking in him;
so under the Gospel, there is no Christian
but hears Christ speaking in him,
and, from time to time tastes the unction
of the Holy Spirit. And so strong
is this union of our faith with Christ,
that all the power of death and hell
cannot dissolve it; because Christ, who
is the life and root of our faith, is immortal.
Though thou hast not always
so lively a perception of this in thy
heart, yet “greater is he that is in
thee, than he that is in the world.” 1
John 4:4.

12. (11) Let's be assured that whenever we’re dealing with our biggest struggles, if we just think about Jesus Christ, he will be with us and live in us through faith. It is said, "Wherever I record my name, I will come to you and bless you." Exod. 20:24. We can’t even think about God without his special presence and help. Also, being connected to Christ, like branches to a living vine (John 15:1, etc.), we truly live in him and draw life and nourishment from him. "Our lives," and the strength of our faith, are “hidden with Christ in God” (Col. 3:3); and the Holy Spirit confirms this in our hearts by the joy, peace, and comfort he brings. Rom. 8:16. Just as there was no Prophet in the Old Testament who didn’t hear God speaking within him, under the Gospel, there is no Christian who doesn’t hear Christ speaking within and, from time to time, experiencing the anointing of the Holy Spirit. This connection of our faith with Christ is so strong that all the power of death and hell cannot break it, because Christ, who is the source and essence of our faith, is immortal. Even if you don’t always feel this strongly in your heart, remember that “Greater is the one who is in you than the one who is in the world.” 1 John 4:4.



13. (12) When we are weak in faith,
let us look up unto Christ Jesus our
Redeemer, and merciful High Priest,
who offered up himself for us on the
cross, and is praying that our faith
may be strengthened; as he did for
St. Peter, “I have prayed for thee that
thy faith fail not” (Luke 22:32); to
whom also he stretched out his almighty
and saving hand, when he
thought himself sinking into the sea.
Matt. 14:31. And he saith, “Holy
Father, keep them through thine own
name; neither pray I for these alone,
(the Apostles), but for them also which
shall believe on me through their
word.” John 17:11, 20. So also we
are told, “We have not a high priest
which cannot be touched with the
feeling of our infirmities; but was in
all points tempted like as we are, yet
without sin. Who is at the right hand
of God, who also maketh intercession
for us.” Heb. 2:17; 4:15; Rom. 8:34.
This intercession ought to be our
comfort when our faith is weak and
languishing; from whence we should,
by a lively and steadfast faith, expect
a blessing.

13. (12) When we feel weak in our faith, let's look up to Christ Jesus, our Redeemer and compassionate High Priest, who sacrificed Himself for us on the cross and is praying for our faith to be strengthened, just as He did for St. Peter, "I have prayed for you so that your faith will not fail." (Luke 22:32); to whom He also extended His all-powerful and saving hand when Peter feared he was sinking in the sea. Matt. 14:31. And He says, “Holy Father, protect them through Your name; I’m not just praying for these guys (the Apostles), but also for those who will believe in me because of their message.” John 17:11, 20. We are also reminded, “We have a high priest who understands our weaknesses; He was tempted in every way, just like we are, but did not sin. He is at the right hand of God and is interceding for us.” Heb. 2:17; 4:15; Rom. 8:34. This intercession should bring us comfort when our faith is weak and struggling; from which we should, with a vibrant and steady faith, expect a blessing.



14. (13) Our next support is, the
divine mercy, which is inexpressibly
great, as infinite as God himself. Of
this let no man despair. This mercy
of his anticipates us, waits for us, supports
us, and endures forever. And
this he never denies to any one. Come
then, ye that complain of the weakness
of your faith, cast yourselves into
the protecting arms of divine love,
which will never leave you nor forsake
you.

14. (13) Our next source of support is divine mercy, which is incredibly vast, as infinite as God Himself. No one should lose hope because of this. His mercy goes ahead of us, waits for us, supports us, and lasts forever. He never denies this to anyone. So, come, all of you who struggle with weak faith, and throw yourselves into the loving embrace of divine love, which will never abandon or forsake you.




15. (14) God, who has wrought the
beginning of faith in us, has graciously
promised, that he will “perform
it until the day of Jesus Christ”
(Phil. 1:6); that he will “stablish,
strengthen, settle us” (1 Pet. 5:10);
and that we shall be “kept by the
power of God through faith unto salvation,
[pg 349]
receiving the end of our faith,
even the salvation of our souls.” 1
Pet. 1:5, 9. This is the end that God
proposed to our faith, when he first
gave us the beginning of it. Faith
being, therefore, the operation and
work of God, must be perfected by its
divine Author. For this cause the
Epistle to the Hebrews (Heb. 12:2)
calls the blessed Jesus, not only the
Author, but also, the Finisher of our
faith. And Christ himself tells us:
“No man shall pluck my sheep out of
my hand.” John 10:28.

  
15. (14) God, who has started our journey of faith, has kindly promised that He will "continue it until the day of Jesus Christ" (Phil. 1:6); that He will "establish, strengthen, and ground us" (1 Pet. 5:10); and that we will be “protected by God's power through faith for salvation, [pg 349] experiencing the result of our faith, which is the salvation of our souls.” 1 Pet. 1:5, 9. This is the goal that God set for our faith when He first initiated it. Since faith is, therefore, the work and action of God, it must be completed by its divine Creator. For this reason, the Epistle to the Hebrews (Heb. 12:2) refers to the blessed Jesus, not only as the Author, but also as the Finalist of our faith. And Christ Himself tells us: "No one can take my sheep from me." John 10:28.




16. (15) To this end he has given
us various means whereby our faith
may be strengthened and preserved,
namely, the Word, the Sacraments,
and prayer. “Lord, increase our faith”
(Luke 17:5), said the disciples. “Lord,
help thou mine unbelief.” Mark 9:24.
Moreover, God has promised “his Holy
Spirit to them that ask him.” Luke
11:13. “The Spirit also helpeth our
infirmities.” Rom. 5:5; 8:26. In a
word, this is the end and design of
Christianity, that we may grow and
be perfected in faith.

  
16. (15) For this reason, He has provided us with various ways to strengthen and maintain our faith, including the Word, the Sacraments, and prayer. “God, strengthen our faith” (Luke 17:5), the disciples said. "God, strengthen my faith." Mark 9:24. Moreover, God has promised "His Holy Spirit to those who ask for it." Luke 11:13. "The Spirit also helps with our weaknesses." Rom. 5:5; 8:26. In short, this is the purpose and goal of Christianity: that we may grow and be perfected in faith.



17. (16) Lastly. Our faith is founded
on God's eternal love to us, “Whom
he did predestinate, them he also justified.”
Rom. 8:30. But we are justified
by faith alone in Christ Jesus.
Rom. 3:28. “God hath chosen us to
salvation, through sanctification of the
Spirit, and belief of the truth.” 2 Thess.
2:13. Come then, comfort thyself
with these promises; sink not under
the weakness of thy faith! When thy
faith seems to be at its lowest ebb,
then is thy Saviour nearer to thee than
thou thinkest. This was the case with
the disciples; when they looked upon
themselves as lost in the tempest, then
Christ was at hand to save them. Matt.
8:24-26. Let us also be persuaded,
that our Redeemer and Saviour is
never so near us, as when we think
ourselves in most danger.

17. (16) Lastly, our faith is based on God's everlasting love for us, "Those he had chosen in advance, he also justified." Rom. 8:30. We are justified by faith alone in Christ Jesus. Rom. 3:28. "God has chosen us for salvation through the sanctification of the Spirit and our belief in the truth." 2 Thess. 2:13. So, take comfort in these promises; don’t let the weakness of your faith bring you down! When your faith feels like it's at its lowest point, your Savior is closer to you than you think. This happened with the disciples; when they felt lost in the storm, Christ was right there to save them. Matt. 8:24-26. Let’s also be convinced that our Redeemer and Savior is never closer to us than when we feel we are in the greatest danger.









 Chapter 52.


 Comforting Guidance for Those Struggling with Significant Spiritual Temptations.



I have chosen you in the furnace of suffering.Understood. Please provide the text you would like me to modernize.Isa.48:10.



It is an undoubted truth that all
spiritual sorrow proceeds from
God. For “the Lord killeth, and
maketh alive: he bringeth down to
the grave, and bringeth up.” 1 Sam.
2:6, 7. By the “grave” in this place,
is meant such a state of spiritual afflictions
as, like the grave, is void of
all light and comfort. The soul that
is thrust down into this prison, looks
upon itself as dying and pining away;
as hated, despised, and persecuted by
every creature of God. In this disconsolate
state, the poor man cries out
with holy David, “My soul refused to
be comforted.” Ps. 77:2. And well
it might, when both the Scripture and
God himself were withholden from
him. This is that “grave” into which
God brings the soul. Here it finds no
[pg 350]
comfort but in silence and resignation,
in those unutterable sighs and
groans which proceed from the ground
of the heart; for so great is its distress,
that it cannot so much as think
upon God, or the promises contained
in his holy Word. Faith grows weak,
hope languishes, and the whole man
is feeble, withered like grass (Ps. 38:8,
9; 102:3), and ready to perish,
were he not inwardly supported by
the secret Word and power of God.

It is an undeniable truth that all spiritual sorrow comes from God. For "The Lord takes life and gives life; He brings people down to the grave and raises them up." 1 Sam. 2:6, 7. The "grave" here refers to a state of spiritual suffering that, like the grave, is devoid of all light and comfort. The soul that is trapped in this prison sees itself as dying and wasting away; it feels hated, despised, and persecuted by every being of God. In this hopeless state, the poor person cries out with holy David, "My soul wouldn't be comforted." Ps. 77:2. And it is understandable when both Scripture and God himself are withheld from them. This is the "grave" into which God brings the soul. Here it finds no comfort except in silence and acceptance, in those deep sighs and groans that come from the heart; for its distress is so great that it cannot even think about God or the promises found in his holy Word. Faith weakens, hope fades, and the whole person is weak, withered like grass (Ps. 38:8, 9; 102:3), and ready to perish, if they were not inwardly supported by the secret Word and power of God.




2. In this grave or shadow of death,
we find our Lord Jesus Christ, when
“his soul was exceeding sorrowful
even unto death; and in his agony
his sweat was, as it were, great drops
of blood.” Matt. 26:38; Luke 22:44.
In this state a man undergoes greater
afflictions than in death itself. Yea,
here a man wishes for death, and
longs to find a grave where he may
rest from his unspeakable labors and
sufferings. Job. 7:15. Thus we find
Job repeatedly wishing for death.
And our blessed Lord himself, under
the agonies of death, cried out, “My
God, my God, why hast thou forsaken
me!” Matt. 27:46. He complains
that he was forsaken of God, though
He was continually present with him,
and preserved him under all his
trouble. But now, what can be more
wonderful than that Christ himself
should complain for want of comfort,
considering his intimate union with
God? For he was both God and man.
Yet God had so withdrawn his consolations
from him, that his human nature
was left desolate and comfortless.
Now if the blessed Jesus, who was
united to the eternal Godhead and
anointed with the heavenly oil of
gladness, endured a conflict so bitter,
surely sinful man has no reason to
wonder, when he is brought under the
same fiery trial, as if some strange
thing had happened unto him. 1 Pet.
4:12.

  
2. In this grave or shadow of death,  
we find our Lord Jesus Christ when  
“His soul was deeply troubled, even to the point of death; and in his anguish, his sweat was like thick drops of blood.” Matt. 26:38; Luke 22:44.  
In this state, a person experiences greater suffering than in death itself. Yes, here a person wishes for death and longs to find a place to rest from their indescribable labor and pain. Job. 7:15. Thus, we find Job repeatedly wishing for death. And our blessed Lord himself, in the agony of death, cried out, "My God, my God, why have you abandoned me!" Matt. 27:46. He laments that he was abandoned by God, even though God was always with him and supported him through all his troubles. But now, what could be more astonishing than that Christ himself should complain about lack of comfort, considering his close union with God? For he was both God and man. Yet God had so withdrawn his comfort from him that his human nature was left desolate and without solace. Now if the blessed Jesus, who was united to the eternal God and anointed with the heavenly oil of gladness, endured such a bitter struggle, surely sinful humans have no reason to be surprised when they face the same fiery trial, as if something strange had happened to them. 1 Pet. 4:12.



3. We suffer nothing but what our
blessed Master suffered before us; and
certainly nothing is more reasonable
than that the members should suffer
with the Head.

3. We endure nothing other than what our blessed Master went through before us; and truly, it's only fair that the members should suffer alongside the Head.




4. This, therefore, is a kind of trial
whether thou art truly a member of
Christ, and a partaker of his sufferings.
Rev. 1:9. Such seems to have
been Hezekiah's case when he complained—“Like
a crane or a swallow,
so did I chatter: I did mourn as a
dove.” Isa. 38:14. And Job's—“I
cry unto thee, and thou dost not hear
me: I stand up, and thou regardest
me not.” Job 7:3; 30:20. And so
again, “If I had called, and he had
answered me; yet would I not believe
that he had hearkened unto my voice.”
Job 9:16. Such were the complaints
of holy David (Ps. 6; 13; 38; 88). In
these scriptures we may see how wonderfully
all the saints and servants of
God have been purified in this furnace
of affliction. This was the ground of
that warmth of feeling which we meet
with in the words of Job and the holy
Psalmist. Sometimes they are so
much bereft of hope, that they could
not think it possible that God should
ever show mercy to them; at other
times, they are full of hope and confidence,
and believe that “their Redeemer
liveth” (Job 19:25), as Job
expresses it. Yet the carnal man has
no understanding of such sufferings,
or of the complaints arising from them.
This we find by the example of Job's
friends, who, not understanding what
was the true state of his distressed
and afflicted soul, reproved him as one
that had lost patience, and that
charged God foolishly. When a man
is come into this state, he falls into
such a degree of unbelief that he is
[pg 351]
not conscious of the least trace of
faith remaining in his soul. All the
powers of faith being, as it were, collected
in the centre of the soul, seem
to the man to be lost; though they
still operate in secret, and breathe in
sighs and groanings unutterable. This
absence of faith is a kind of torture
to the soul. Therefore the man cannot
believe that God will be merciful
to him, but cries out, “O how willingly
would I believe, if it would but
please God to give me the power!”
And in the height of this conflict, the
Scriptures themselves afford him no
comfort. This is that crisis of the
soul when God, by humbling us, shows
us how unworthy and vile we are in
ourselves; yea, that of ourselves we
are nothing, but that all our sufficiency
is of God; so that thence we may
learn not to trust in ourselves. Nevertheless,
the poor soul occasionally
perceives some distant gleams of light
breaking through the thick darkness,
which administer comfort and support,
and preserve it from desperation.

  
4. This is like a test to see if you are really a member of Christ and share in His sufferings. Rev. 1:9. This seems to have been Hezekiah's situation when he lamented—"I chattered like a crane or a swallow; I mourned like a dove." Isa. 38:14. And Job's—"I cry out to you, and you don't hear me: I stand up, and you don't pay attention to me." Job 7:3; 30:20. Again, "If I had called and he had answered, I still wouldn't believe that he listened to my voice." Job 9:16. These were the complaints of holy David (Ps. 6; 13; 38; 88). In these scriptures, we can see how incredibly all the saints and servants of God have been refined in this furnace of suffering. This was the source of the deep feelings we find in the words of Job and the holy Psalmist. Sometimes they felt so hopeless that they thought it impossible for God to ever show mercy to them; at other times, they were filled with hope and confidence, believing that “their Redeemer lives” (Job 19:25), as Job puts it. Yet, the worldly person has no understanding of such sufferings or the complaints that stem from them. This is evident in the example of Job's friends, who, not grasping the true condition of his troubled and suffering soul, criticized him as someone who had lost patience and falsely accused God. When a person reaches this state, they fall into such a level of unbelief that they are [pg 351]  
unaware of even the slightest trace of faith left in their soul. All the powers of faith appear to be, in a way, gathered in the center of the soul, seeming lost to the person; although, they still operate secretly, expressing themselves in inexpressible sighs and groans. This absence of faith can be torturous for the soul. Therefore, the person cannot believe that God will be merciful to them but cries out, "Oh, how gladly I would believe if it would please God to give me the ability!" And at the height of this struggle, the Scriptures themselves offer no comfort. This is the moment when God, by humbling us, reveals how unworthy and lowly we are in ourselves; indeed, that of ourselves we are nothing, and that all our sufficiency comes from God; so we learn not to trust in ourselves. Nevertheless, the wounded soul sometimes catches glimpses of light breaking through the thick darkness, providing comfort and support, and preventing total despair.



5. Now, though it may happen that
a man in the bitterness of his soul
grows impatient, and is tempted to
fret against God, yet let him remember
that God is merciful. He knows
whereof we are made; he sees the
struggle of our souls under the fiery
trial, when he sets his hand to cleanse
us from our impurities. In a word,
the most holy and best beloved children
of God, are they that have
passed through this furnace of affliction;
as we may see by the examples
of Job (Job 42:2, etc.), of David, and
Jeremiah. Jer. 20:12, etc. These
learned faith in the school, and under
the discipline of the cross; whilst the
delicate Christian who flees from the
cross, and expects to learn it amidst
the enjoyments of the world, will find
himself miserably deceived in the end.
But further,

5. Now, while it's possible for someone to feel frustrated in the depths of their soul and be tempted to complain against God, they should remember that God is merciful. He understands our nature and sees our struggles during difficult times when He works to purify us. Simply put, the most holy and beloved children of God are those who have gone through this intense suffering, as evidenced by the stories of Job (Job 42:2, etc.), David, and Jeremiah (Jer. 20:12, etc.). They learned faith through trials and the challenges of life; meanwhile, the comfortable Christian who avoids hardship and hopes to learn faith through worldly pleasures will ultimately be let down. But further,




6. (2) Let us call to mind that noble
saying of Jeremiah, “The Lord will
not cast off forever; but though he
cause grief, yet will he have compassion
according to the multitude of his
mercies. For he doth not afflict willingly,
nor grieve the children of men.”
Lam. 3:30, 31, 33. Whence them mayest
learn, that though the Lord suffer
thee to be afflicted for a season, yet he
will not cast thee off forever. Perhaps,
however, thou wilt say, that the
evil thoughts with which thou art
troubled, are not from God, but from
Satan. Now, though it cannot be denied
that they are suggested to us by
Satan; yet it is also true, that Satan
can do nothing but by God's permission.
In this case, look unto Jesus,
whom our heavenly Father suffered
to be tempted by the same adversary.
The fiery darts (Eph. 6:16) which the
Evil One cast at our blessed Saviour,
came indeed from him, and not from
God; but it was God that gave him
permission to assault as he did. And
though our blessed Lord bore all this,
yet he still continued to be the dearly
beloved Son of God, nor could the
tempter with all his art and power do
him the least harm. Matt. 4:1, etc.
Hear this, O afflicted soul, and believe
that thou also shalt be safe and unhurt
amid all the fiery darts of the
wicked one. Remember the case of
Job, when, by God's permission, the
devil so afflicted him internally and
externally, that he cursed the day of
his birth; yet was God still with him,
and we find him thus expressing himself
to God: “These things hast thou
hid in thine heart: I know that this is
with thee.” Job 10:13.


6. (2) Let’s remember that powerful saying from Jeremiah, “The Lord will not reject us forever; even though he may bring sorrow, he will show compassion because of his great kindness. For he doesn’t cause suffering on purpose or hurt the people he created.” Lam. 3:30, 31, 33. From this, you can learn that even when the Lord allows you to face suffering for a time, he won't abandon you for good. You might argue, though, that the negative thoughts troubling you come from Satan, not God. While it’s true that Satan suggests these thoughts, it’s also true that he can only act with God’s permission. In this situation, look to Jesus, whom our heavenly Father allowed to be tempted by the same enemy. The fiery darts (Eph. 6:16) that the Evil One hurled at our blessed Savior came from him, not from God; but it was God who allowed him to attack in that way. And even though our blessed Lord endured all of this, he remained the beloved Son of God, and the tempter, with all his tricks and power, couldn’t harm him at all. Matt. 4:1, etc. Hear this, O troubled soul, and believe you too will be safe and unharmed amidst all the fiery darts of the wicked one. Remember the story of Job, who, by God’s permission, was so tormented both inside and out by the devil that he cursed the day he was born; yet God remained with him, and we find him expressing to God: "I know you’ve kept these things in your heart." Job 10:13.




7. Having thus discovered the origin
[pg 352]
of this spiritual affliction, let us next
inquire into the reasons why God sends
it upon us.

  
7. Now that we have identified the origin
[pg 352]  
of this spiritual struggle, let’s explore the reasons why God allows it to afflict us.



8. First, then, it is certain that the
true inward taste of the Word of God,
is accompanied with unspeakable joy,
peace, and comfort, vastly surpassing
any enjoyments of this life. This is
the true joy of our souls, a foretaste
of eternal life, arising from the true
and living knowledge of Christ Jesus;
by which we discover the heart of God
full of the most tender compassions,
and an ardent and eternal love towards
lost mankind. Now, so corrupt
and perverse is human nature, that it
is too apt to be exalted above measure,
by the abundance of these divine manifestations,
and to make them occasions
of spiritual pride; and the man who is
thus visited and comforted from above,
will be apt to think highly of himself,
to overvalue his sanctity, and to think
meanly of the rest of the world, who
are strangers to these consolations;
and thus, forsaking the fountain of
living waters, whence all the streams
of blessing flow, and to which, with all
humility, they ought to be ascribed;
the man grows vain and arrogant,
and sets himself up in the place of
God. This perverseness of soul, as it
is directly contrary to true penitence,
and to the appointed way of salvation,
so it is very hateful to God. This causes
him to withdraw his consolations from
us, and to hide himself in thick darkness;
so that though we call and
cry, and search ever so diligently, we
shall not be able to find Him. This is
a deplorable state, when we are hanging,
as it were, between heaven and
hell, oppressed and afflicted on every
side, not knowing whither to fly for
relief or comfort; having no certain
evidence whether we believe or not,
whether we hope or not, whether God
be angry with us or not, whether we
are in a state of life or of death. This
is that darkness and desolation which
we find described in Psalm 88; of
which the Psalmist speaks also in
Ps. 31:22. “I said in my haste, I am
cut off from before thine eyes. Nevertheless
thou heardest the voice of my
supplications when I cried unto thee.”

8. First of all, it's clear that the true inner experience of the Word of God brings incredible joy, peace, and comfort that far exceeds any pleasures of this life. This is the genuine joy of our souls, a taste of eternal life, stemming from the true and living understanding of Christ Jesus; through which we see the heart of God overflowing with the deepest compassion and a passionate, everlasting love for lost humanity. However, human nature is so corrupt and twisted that it often gets excessively proud because of these divine experiences, using them as reasons for spiritual arrogance; and someone who is blessed and comforted from above may start to think highly of themselves, overestimate their own holiness, and look down on those who are unfamiliar with these comforts. In this way, they abandon the source of living waters, from which all blessings flow, and to which they should humbly attribute their benefits; thus, they become vain and proud, putting themselves in the place of God. This twisted state of the soul is not only the opposite of true repentance and the path of salvation, but it is also extremely offensive to God. This leads Him to withdraw His comforts from us and to hide in thick darkness; so that even when we call out, cry, and search diligently, we can't find Him. It's a sad situation when we are caught, so to speak, between heaven and hell, burdened and distressed from all sides, unsure where to turn for relief or comfort; having no clear assurance whether we believe or not, whether we hope or not, whether God is angry with us or not, whether we are alive or dead. This is the darkness and despair described in Psalm 88, which the Psalmist also mentions in Ps. 31:22. "I said in my rush, I am removed from your sight. Still, you heard my pleas when I called out to you."



9. Now, although nothing is more
bitter to us than to be so long deprived
of the comforts of the divine
presence; yet even this deprivation
itself is more profitable to the soul,
than all the enjoyments and glories
of the world. By this, as by a fiery
trial, we are taught humility, repentance,
contempt of the world, and the
true value of all its favors and enjoyments;
that these are dangerous, transitory,
and perishing, and can give no
solid comfort to the distressed soul.
And though the soul in this state is
encompassed with perplexities and
fears, so that it can hardly lift up
itself to God, yet there is left a kind
of deep and secret sorrow, venting
itself in holy sighs, and devout aspirations
towards God, and a longing for
his favor. Hence we may learn how
great a good God is to the soul, and
that no true, solid, or constant peace
can be found except in Him. This
cannot be learned any where but in
this school of temptation; in which
alone the truest knowledge is to be
acquired. And whosoever is unacquainted
with this, knows not God
and Christ as they ought to be
known.

9. Now, while nothing is more painful for us than being kept away from the comforts of God's presence for so long, even this separation is more beneficial for the soul than all the pleasures and glories of the world. Through this, like a fiery trial, we learn humility, repentance, disregard for worldly things, and the true worth of its gifts and pleasures; that these are dangerous, temporary, and fleeting, and can provide no real comfort to a troubled soul. And even though the soul in this condition is surrounded by confusion and fears, making it hard to reach out to God, there remains a kind of deep and hidden sorrow, expressing itself in holy sighs and sincere prayers towards God, along with a yearning for His grace. From this, we can understand how great a good God is for the soul, and that true, solid, lasting peace can only be found in Him. This truth can only be learned in the school of temptation, where the deepest knowledge is gained. Whoever hasn't experienced this doesn't truly know God and Christ as they should.



10. And would to God, that for his
glory, and our own unspeakable advantage,
we would readily submit to
this visitation, which is designed for
the trial of our faith, even as gold in
the furnace is tried! Then we should
quickly reap the amazing benefits of
[pg 353]
such a cleansing. For the faithful
soul that can hold out, and not faint
under it, comes forth glorious as gold
out of the fire, cleansed from all its
dross; so that neither fire, nor water,
nor the cross, nor death, nor Satan,
can hurt it. Such a one will learn how
to behave himself ever afterwards with
patience and humility, both in prosperity
and adversity; not to sink under
the cross; not to be presumptuous in
prosperity; not to depend upon himself,
or be puffed up with his own
fancied perfections; but to look up
steadfastly to God, the everlasting
fountain and giver of all goodness;
and to embrace every dispensation
of Providence, whether sweet or bitter,
as his only happiness; and, in
every state or condition of soul or
body, to rejoice in God alone.

10. And I wish to God that, for His glory and our own incredible benefit, we would willingly accept this challenge, which is meant to test our faith, just like gold is tested in the furnace! Then we would quickly see the amazing benefits of such a cleansing. For the faithful soul that can endure this and not give up emerges glorious like gold from the fire, free from all impurities; so that neither fire, nor water, nor the cross, nor death, nor Satan, can harm it. Such a person will learn how to always act with patience and humility, both in good times and bad; not to collapse under the cross; not to be arrogant in success; not to rely on themselves, or be inflated by their own imagined strengths; but to look up confidently to God, the eternal source and giver of all goodness; and to accept every situation from Providence, whether sweet or bitter, as their true happiness; and, in every state or condition of soul or body, to rejoice in God alone.



11. Secondly, whensoever it shall
please God to cast any of us, his creatures,
into this trying furnace, it will
be much more consistent and profitable
for us to pray for patience under
it, than for deliverance from it. For
when once the fire of temptation has
purged away the dross of our iniquities,
our pride, luxury, covetousness,
and envy, it will be much easier for us
to endure afterwards other fiery trials,
by having our own will swallowed up
in the will and good pleasure of God.
But when from an excessive indulgence
of the infirmities of our corrupt
nature, we endeavor to avoid this fiery
trial, it often happens that before we
can receive any benefit from it, we are
contriving to make our escape. So
that if God did not often keep us
under the trial against our will, we
should fly from it, without considering
whether we were sufficiently purified,
according to the will of God and
the necessities of our corrupt nature:
like children, who, if their parents or
physicians did not prevent, would
throw away that bitter cup which
alone can cure their disorders. But
God knows our case, and what is
proper for us, better than we ourselves;
and therefore he has appointed
certain measures of affliction, to
which he confines the soul, till he sees
it proper to release her. So that we
ought not so much to pray for deliverance
from temptations, as for patience
under them.

11. Secondly, whenever it pleases God to put any of us, His creatures, into this challenging situation, it’s much more consistent and beneficial for us to pray for patience through it rather than for release from it. Once the fire of temptation has burned away the impurities of our wrongdoings—our pride, luxury, greed, and envy—it will be much easier for us to handle other difficult situations later, as we align our will with the will and good pleasure of God. But when, due to our weaknesses, we try to avoid this difficult trial, it often happens that before we can gain any benefit from it, we are looking for a way out. If God didn’t often keep us in the trial against our will, we would run from it without considering whether we were truly ready, according to God’s will and the needs of our flawed nature—like children who would throw away the bitter medicine that’s the only thing that can help them if their parents or doctors don’t stop them. God knows our condition and what’s best for us better than we do; therefore, He has set specific measures of suffering to which He confines our souls until He sees fit to release us. So, we should focus more on praying for patience under temptations rather than for escape from them.



12. Thirdly, our deliverance is so certain,
that we have not the least reason
to doubt of it; for “though the Lord
cause grief, yet will he have compassion,
according to the multitude of his
mercies.” Lam. 3:32. This is the
promise of God, who is truth itself,
and it therefore ought diligently to be
weighed and considered by us. It is
much better to know and digest some
few comfortable passages of Scripture,
or even only one of this kind, than to
burden our memory with a great
many without true spiritual relish.
For when a man has by a lively faith
digested one, he will easily understand
and digest all the rest; and he that
can derive comfort from one text, will
thereby learn to do the same by all
the rest. It will be very useful to repeat
frequently, with lively affection,
the 88th Psalm, where thou wilt see
the state of thy soul described. There
thou wilt find that there have been
others in the world before thee, who
have been tried and afflicted as thou
art, and yet have afterwards been delivered
and comforted of God, as we
find in Psalm 89, where the holy man,
rejoicing in the divine comfort, begins,
as in a rapture, “I will sing of the
mercies of the Lord for ever.” Be
thou confident, therefore, and believe
that God will also in due time comfort
thee with the same consolation.
[pg 354]
For the Evil spirit, who always delights
to afflict the souls of men, has,
from the beginning of the world,
made it his business to gall and wound
them with his fiery darts. As in a
tempestuous sea one wave is continually
rolling upon another, so do the
various temptations of Satan pursue
the afflicted soul; sometimes oppressing
it with fearful and melancholy
thoughts; at others, with impatience,
unbelief, blasphemous and wicked
thoughts. The terrors and miseries
of such a soul are sometimes so great,
that no creature can give it comfort;
yea, those very things which give joy
and delight to others, are to such a
man, not only joyless, but burdensome.
The whole world is to him but
one bitter cross; yea, even God himself
appears dreadful to him. Thus
Job bitterly complains (chap. 7:13,
etc.); and the agony is increased by
the sting of his own conscience, which
terrifies him with this dreadful sentence,
“There is no help for thee in
thy God.” Ps. 3:2.

12. Thirdly, our deliverance is so certain that we have no reason to doubt it; for "Even though the Lord brings sorrow, he will show compassion because of his great mercy." Lam. 3:32. This is the promise of God, who is truth itself, and it should be carefully considered by us. It’s much better to know and truly understand a few comforting passages from Scripture, or even just one, than to overwhelm ourselves with many without genuine spiritual insight. When someone has genuinely absorbed one verse through a lively faith, they will be able to understand and absorb all the others more easily. Someone who can find comfort in one verse will learn to do the same with all the rest. It's very helpful to frequently repeat, with heartfelt passion, the 88th Psalm, where you’ll see the state of your soul reflected. There you will find that others in the world have been tried and afflicted as you are, yet they were later delivered and comforted by God, as we see in Psalm 89, where the holy man, rejoicing in divine comfort, begins, almost in ecstasy, "I will sing about the Lord's kindness forever." So be confident and believe that God will also comfort you in due time with the same consolation. 

[pg 354] For the evil spirit, who always delights in afflicting people's souls, has, from the beginning of the world, made it his mission to torment them with his fiery darts. Just like in a stormy sea where one wave continuously follows another, the various temptations of Satan chase the troubled soul; sometimes overwhelming it with fearful and gloomy thoughts, and at other times with impatience, unbelief, and wicked thoughts. The terrors and miseries of such a soul can be so immense that no one can provide comfort; in fact, the very things that bring joy and delight to others feel burdensome to such a person. The entire world seems like one bitter cross to them; even God himself appears terrifying. Thus, Job bitterly complains (chap. 7:13, etc.); and the agony is worsened by the sting of his own conscience, which terrifies him with this dreadful thought, "There’s no help for you from your God." Ps. 3:2.



13. Against these wiles of the devil
there is no better remedy than to endeavor
to strengthen thyself after the
examples of Job, David, and other
holy men. (1) By bearing thy affliction
as long as it shall please God;
and waiting patiently till the clouds
of darkness be driven away. Isa. 54:
11. “I will bear the indignation of
the Lord, because I have sinned
against him, until he bring me forth
to the light, and I shall behold his
righteousness.” Micah 7:9. Where
God afflicteth, it is in no man's power
to comfort. “The Lord killeth, and
maketh alive; he bringeth down to
the grave, and bringeth up.” 1 Sam.
2:6.

13. Against these temptations from the devil, the best way to fight back is to strengthen yourself by following the examples of Job, David, and other holy people. (1) Endure your struggles for as long as God wants you to, and wait patiently until the darkness lifts. Isa. 54:11. “I will endure the Lord's anger because I have sinned against him until he brings me into the light, and I will see his righteousness.” Micah 7:9. Where God brings suffering, no one can provide comfort. "The Lord takes life and gives life; He brings people down to the grave and raises them up." 1 Sam. 2:6.



14. (2) We must, in this case, stop
our ears against the opinions of the
world, and, with Job, disregard the
accusations of our friends, the terrors
of the devil, who is the enemy of all
peace and comfort, the reflections of
our own hearts, the stings of our own
consciences, and all the objections of
flesh and blood. For, “if our heart
condemn us, God is greater than our
heart” (1 John 3:20), yea, than all
the world, or the devil himself. Rather
call to mind what God himself has
promised to such afflicted souls. “To
this man will I look, even to him that
is poor and of a contrite spirit.” Isa.
66:2. “I have chosen thee in the
furnace of affliction.” Isa. 48:10.

14. (2) In this situation, we need to block out the opinions of the world and, like Job, ignore the accusations from our friends, the fears instilled by the devil—who is the enemy of all peace and comfort—the doubts from our hearts, the guilt from our consciences, and all the objections from our own human nature. For, "If our heart condemns us, God is greater than our heart." (1 John 3:20), indeed, greater than the entire world or even the devil himself. Instead, remember the promises God has made to those who are suffering. "I will pay attention to this person, especially to the one who is poor and has a humble spirit." Isa. 66:2. "I have chosen you in the fire of struggle." Isa. 48:10.




15. (3) Consider also the examples
of holy men. Did not they suffer as
thou dost, and were they not at last
delivered? Does not David complain,
“How long wilt thou forget me, O
Lord? for ever?” Ps. 13:1. And did
God forsake him in his troubles? No;
for he adds, “I have trusted in thy
mercy; my heart shall rejoice in thy
salvation!” Ver. 5. He complains,
“Hath God forgotten to be gracious?”
Ps. 77:9. But did God leave him in
this extremity? No, certainly, for after
his deliverance he adds, “I will
remember the years of the right hand
of the Most High.” Ver. 10. Thus
when God discovered himself in terrors
to Jeremiah, he prays, “Be not
a terror unto me!” (Jer. 17:17), but
immediately adds, “Thou art my hope
in the day of evil.” Did not Jesus
Christ himself cry out, “My God, my
God, why hast thou forsaken me?”
Ps. 22:1. But was he forsaken of
God? No; for he adds, “I will declare
thy name unto my brethren”
(Ps. 22:22): and “I shall not die, but
live, and declare the works of the
Lord.” Ps. 118:17.

  
15. (3) Think about the examples of holy men. Didn’t they suffer like you do, and weren't they eventually delivered? Doesn’t David say, “How long will you forget me, Lord? Forever?” Ps. 13:1. And did God abandon him in his troubles? No; because he continues, "I trust in your mercy; my heart will celebrate your salvation!" Ver. 5. He expresses his feelings, "Has God forgotten how to be gracious?" Ps. 77:9. But did God leave him in his time of need? No, certainly not, because after being delivered he says, "I will remember the years when the Most High was by my side." Ver. 10. Similarly, when God showed himself in terrifying ways to Jeremiah, he prays, "Don't be a nightmare for me!" (Jer. 17:17), but immediately adds, "You are my hope in times of trouble." Didn’t Jesus Christ himself cry out, "My God, my God, why have you abandoned me?" Ps. 22:1. But was he abandoned by God? No; because he adds, "I will share your name with my brothers." (Ps. 22:22): and "I will not die, but live, and proclaim the works of the Lord." Ps. 118:17.



16. Thou also, after this example of
thy Saviour, must be content to drink
[pg 355]
the wine mingled with gall and myrrh
(Matt. 27:34), that thou mayest hereafter
sit down with him at his royal
supper in the kingdom of heaven. Isa.
65:13. Learn, therefore, to bear his
reproach (Heb. 13:13); and thou
shalt be a partaker of his glory.
Learn to be conformed to Christ crucified,
that thou mayest be conformed
to Christ glorified. Rom. 8:29; Phil.
3:21.

16. You too, following the example of your Savior, must be willing to drink the wine mixed with gall and myrrh (Matt. 27:34), so that you can later sit down with him at his royal feast in the kingdom of heaven. Isa. 65:13. So, learn to endure his reproach (Heb. 13:13); and you will share in his glory. Learn to be like Christ crucified, so that you may be like Christ glorified. Rom. 8:29; Phil. 3:21.









 Chapter 53.


 Consolations for Those Who Struggle with Intense Spiritual Temptations.



When the poor and needy look for water and can't find any, and their tongue dries up from thirst, I the Lord will hear them; I the God of Israel will not abandon them.Understood. Please provide the text you'd like me to modernize.Isa.41:17.



In these words, the Holy Spirit comforts
all those that are broken in
heart, miserable, tempted, and thirsting
after God; by whom they look upon
themselves as forsaken and rejected, so
that they cry out, “My soul is full of
troubles; and my life draweth nigh
unto the grave.” Ps. 88:3. For the
sake of such as these, I shall touch upon
some few heads, by way of comfort
and advice under these spiritual temptations.

In these words, the Holy Spirit comforts all who are brokenhearted, struggling, tempted, and longing for God; they see themselves as abandoned and rejected, which leads them to cry out, "My soul is overwhelmed with difficulties, and my life is close to the grave." Ps. 88:3. For the sake of people like these, I will share a few points for comfort and guidance during these spiritual challenges.




2. (1) We are to remember, that no
kinds of spiritual temptations, melancholy
thoughts, terrors of soul, and
stings of conscience, can happen to us
without the particular permission and
gracious will of God our heavenly Father,
notwithstanding all the malice
and fury of the Evil Spirit. For God
has expressly told us in his Word, that
the devil has not the least power over
any creature; nor can he hurt even a
hair of our heads. Matt. 10:30. All
creatures are in the hand of God, and
not in the power of the devil. Heb. 1:
3. Much less has he any power over
man, unless by the permission of God,
for a certain season, as in the case of
the Gergesenes (Matt. 8:32), and Job.
Job 1:12.


2. (1) We should keep in mind that no form of spiritual temptation, feelings of sadness, fears of the soul, or pangs of conscience can occur without the specific permission and gracious will of God, our heavenly Father, despite all the malice and fury of the Evil Spirit. For God has clearly told us in His Word that the devil has no power over any being; he cannot even harm a single hair on our heads. Matt. 10:30. All creatures are under God's control, not the devil's. Heb. 1:3. Even less does he have any power over humans, except by God's permission for a limited time, as seen with the Gergesenes (Matt. 8:32) and Job. Job 1:12.




3. Now, if he has no power of himself
over a hair of our heads, or the
least part of our bodies; much less can
he of himself afflict, disquiet, or torment
our souls. Hence David says,
“The angel of the Lord encampeth
round about them that fear him, and
delivereth them.” Ps. 34:7. And Zechariah,
“I, the Lord, will be unto her
a wall of fire round about.” Zech. 2:5.
So David prays, “Keep me as the apple
of the eye.” Ps. 17:8. And he
acknowledges God to be the author
of all the heavy trials of his spirit:
“Thou hast laid me in the lowest pit,
in darkness, in the deeps. Thy wrath
lieth hard upon me, and thou hast afflicted
me with all thy waves.” Ps. 88:6,
7. So likewise, “Thou which hast
shewed me great and sore troubles,
shalt quicken me again, and shalt bring
me up again from the depths of the
earth.” Ps. 71:20. Agreeable to which
is the song of Hannah, “The Lord
killeth, and maketh alive; he bringeth
down to the grave, and bringeth up.”
1 Sam. 2:6. For as the Son of God
[pg 356]
himself descended first into hell, before
he ascended up into heaven; so
likewise must the true members of his
body experience the same, in the following
manner. When a man's conscience
is so awakened and enlightened
by the Lord, as to feel in himself the
strength of sin, the sting of death, the
curse of the law, and the fiery darts
of the devil; then is his wretched soul
so oppressed with grief and horror,
that with David (Ps. 77:3), it refuses
to be comforted, and looks upon itself
as rejected and persecuted by every
creature of God. The man who is in
this state, does not enjoy the least
glimpse of comfort, believing that he
deserves it not; he struggles with despair,
he contends with hell, and has
already a taste of its agony. This is
the sting of hell, yea, hell itself, full of
terror and amazement, darkness and
despair. He that suffers this, is not
indeed corporeally, but spiritually, and
in his soul, brought down into hell;
so that with his blessed Saviour at the
mount of Olives, he is in an agony, is
very heavy and sorrowful, even unto
death. Luke 22:44.

  
3. Now, if he has no power over even a single hair on our heads or the smallest part of our bodies, he certainly cannot disturb, upset, or torment our souls on his own. That's why David says,  
“The Lord’s angel surrounds those who respect him and protects them.” Ps. 34:7. And Zechariah says,  
“I, the Lord, will be a protective barrier of fire around her.” Zech. 2:5. So David prays, “Keep me close to your heart.” Ps. 17:8. He acknowledges God as the source of all his heavy trials:  
"You have placed me in the deepest pit, in darkness, at the bottom. Your anger feels heavy on me, and you have overwhelmed me with all your waves." Ps. 88:6, 7. Similarly, "You, who have put me through so much hardship, will bring me back to life and lift me out of the depths of the earth." Ps. 71:20. This agrees with Hannah's song, "The Lord takes life and gives life; He brings people down to the grave and raises them up." 1 Sam. 2:6. Just as the Son of God  
[pg 356]  
first descended into hell before ascending to heaven, the true members of his body must similarly experience this. When a person's conscience is awakened and enlightened by the Lord to feel the power of sin, the sting of death, the curse of the law, and the fiery darts of the devil, their tortured soul becomes so filled with grief and horror that, like David (Ps. 77:3), it refuses to be comforted, viewing itself as rejected and persecuted by every creature of God. A person in this state enjoys not a single bit of comfort, believing they don’t deserve it; they struggle with despair, fight hell, and have already tasted its agony. This feeling is the sting of hell, indeed hell itself, filled with terror and shock, darkness and despair. The one who experiences this is not physically but spiritually and in their soul brought down into hell; and with their blessed Savior at the Mount of Olives, they are in agony, very heavy and sorrowful, even to the point of death. Luke 22:44.




4. But you will say, Is it not strange,
that God should suffer his believing
children, who have been baptized into
Christ, who through him obtained remission
of their sins, being justified
through faith, and redeemed to eternal
life—to be thus miserably tempted and
afflicted by the devil, oppressed with
dreadful thoughts, and to undergo this
spiritual martyrdom? In answer to
this, we must consider, that it is not
our business to inquire into the secret
reasons of God's ways, but to rest
satisfied with what he has told us,
namely, that all these kinds of affliction
proceed from him. Now we may
rest assured, that whatsoever comes
from him, promotes our spiritual welfare,
according to what we are told,
that “all things work together for
good, to them that love God.” Rom.
8:28. There are, however, some reasons
revealed, why God suffers his beloved
children to fall into temptations
so bitter.


4. But you might ask, isn't it strange that God allows his faithful followers, who have been baptized into Christ, received forgiveness for their sins, been justified through faith, and redeemed for eternal life—to be so severely tempted and troubled by the devil, burdened with horrifying thoughts, and to experience this spiritual suffering? In response, we need to understand that it’s not our place to question the hidden reasons behind God’s actions, but to be content with what he has revealed to us, which is that all these kinds of suffering come from him. We can be assured that whatever comes from him benefits our spiritual well-being, as we are told that "Everything works out for good for those who love God." Rom. 8:28. However, there are some reasons explained as to why God allows his beloved children to face such intense temptations.



5. The first may be to bring us to a
true sense of the strength of sin, which
is the sting of death (1 Cor. 15:56);
of the curse of the law; of the wrath
and justice of God; and of the cruel
tyranny of Satan. These hang together,
as it were, in a chain, as Hezekiah
complains (Isaiah 38:14), when
he chattered as a crane or a swallow,
and mourned as a dove.

5. The first might be to give us a real understanding of the power of sin, which is the sting of death (1 Cor. 15:56); of the curse of the law; of God's anger and justice; and of the harsh oppression of Satan. These are all linked together, as Hezekiah laments (Isaiah 38:14), when he chirped like a crane or swallow, and mourned like a dove.



6. Secondly, That we may have
worthy conceptions of the value and
greatness of our blessed Saviour's passion,
and of all the merits of our redemption;
and hence learn that by
the agony of his own soul, he has delivered
us from the punishments of
hell. Ps. 22:2.

6. Secondly, we should have a true understanding of the value and significance of our blessed Savior's suffering and all the merits of our redemption; and from this, we can learn that through the agony of his own soul, he has saved us from the punishments of hell. Ps. 22:2.



7. Thirdly, That we may be conformed
to the image of Christ. Rom.
8:29.

7. Thirdly, so that we can be shaped into the likeness of Christ. Rom. 8:29.



8. Fourthly, That we may learn to
taste the efficacy of God's Holy Word,
and the comforts that flow from it.
Thus we are told, “by vexation (or
temptation) only we shall understand
the report” (or word). Isa. 28:19.

8. Fourthly, that we may learn to appreciate the power of God's Holy Word and the comfort it brings. As it is stated, "Only through annoyance (or temptation) will we understand the report." (or word). Isa. 28:19.



9. Fifthly, That we may learn to
exercise faith, hope, charity, humility,
and patience, that so “the trial of our
faith may be found much more precious
than gold that perisheth, though
it be tried with fire.” 1 Pet. 1:7.

9. Fifthly, that we may learn to practice faith, hope, love, humility, and patience, so that "the trial of our faith may be found to be much more valuable than gold that fades away, even if it is tested by fire." 1 Pet. 1:7.



10. Sixthly, That we may afterwards
have a more lively perception
of the divine comforts, even as St.
Paul says, “As the sufferings of Christ
abound in us, so our consolation also
aboundeth by Christ.” 2 Cor. 1:5.

10. Sixthly, that we can later have a clearer understanding of divine comfort, just like St. Paul says, "As the hardships we experience because of Christ grow, so does our comfort through Christ." 2 Cor. 1:5.



11. Seventhly, That we may obtain
[pg 357]
greater degrees of glory in the life to
come, according to Rom. 8:17: “If
so be that we suffer with him, that we
may be also glorified together.”

11. Seventh, that we may receive greater levels of glory in the afterlife, as stated in Rom. 8:17: "If we share in his suffering, we will also be glorified together."



12. Though we even did not know
that God intended these particular
advantages by our sufferings; yet we
ought to be satisfied with this one
consideration, that our sufferings are
ordered by the will of God. For if
“the very hairs of our head are all
numbered” (Matt. 10:30), how much
more care, may we suppose, will God
take of our souls, that the devil may
not precipitate us into despair? Hence
we may further learn, not to expect
deliverance from any but God himself,
through our Lord Jesus Christ, who
has overcome the world and the devil.
John 12:31; 16:11. He, therefore,
that labors under temptation, must fly
unto Jesus Christ; and from him alone
expect that help, comfort, and peace,
which nothing in this world can give
him.

12. Even though we didn’t realize that God had specific purposes for our suffering, we should find comfort in knowing that our hardships are part of God’s plan. If "Every hair on our head is counted." (Matt. 10:30), then we can only imagine how much more God cares for our souls, ensuring that the devil doesn’t push us into despair. From this, we learn that we should only look to God for deliverance, through our Lord Jesus Christ, who has conquered the world and the devil. John 12:31; 16:11. Therefore, anyone facing temptation must turn to Jesus Christ; from Him alone can they receive the help, comfort, and peace that nothing else in this world can provide.




13. (2) These trials are not to be
looked upon as tokens of God's anger,
but rather of his infinite mercy, since
he is hereby fitting us to be partakers
with them who have through many
temptations entered into glory. Such
was David, who complains, “The sorrows
of death compassed me.” Psalm
18:4. And the whole 88th Psalm is
full of lamentations of the pains and
agony which he underwent in his soul.
This, too, was the prophet Jeremiah's
case, when he wished that his mother's
womb had been his grave (Jer.
20:17); that he had never seen the
light, that so he might have avoided
his many bitter sufferings. Thus it
was with Job, when he cried out:
“O that my grief were thoroughly
weighed, and my calamity laid in the
balances together. For now it would
be heavier than the sand of the sea.”
Job 6:2, 3. And “My soul chooseth
strangling, and death, rather than my
life.” Job 7:15. Thus St. Paul was
buffeted by “the messenger of Satan.”
2 Cor. 12:7. Nor, lastly, did the Son
of God himself, escape severe trials,
when his holy body trembled, and his
soul was exceeding sorrowful (Matt.
26:38), and when he cried out, “My
God, my God, why hast thou forsaken
me?” Matt. 27:46.

  
13. (2) These trials shouldn't be seen as signs of God's anger, but rather as evidence of His infinite compassion, since He is preparing us to share in the glory of those who have faced many challenges. David experienced this when he lamented, "Death's sorrows surrounded me." Psalm 18:4. The entire 88th Psalm is filled with his expressions of pain and suffering within his soul. The prophet Jeremiah felt similarly when he wished his mother's womb had been his grave (Jer. 20:17); he wished he had never seen the light, so he could have avoided his many terrible pains. Job also expressed these feelings when he exclaimed: “Oh, if only my suffering could be measured, and my misery placed on a scale. Right now, it would be heavier than the sand of the sea.” Job 6:2, 3. Furthermore, he said, "My soul would rather be choked and die than live." Job 7:15. Similarly, St. Paul was tormented by "the messenger from Satan." 2 Cor. 12:7. Lastly, even the Son of God did not escape severe trials; His holy body trembled, and He was overwhelmed with sorrow (Matt. 26:38), and He cried out, "My God, my God, why have you abandoned me?" Matt. 27:46.



14. From these examples we may
learn that we are not the only persons
who have been so severely tempted;
but that saints and servants of God
before us have been visited in the
same manner. And as God forsook
not them in their extreme agony, so
we may assure ourselves that he will
in his own time deliver us, as well as
them. This is an argument full of
consolation. As bodily diseases and
persecutions are marks of the divine
favor, since by them God endeavors
to make us conformable to his Son
(and on that account we ought to
bear them with patience), so it is a
much greater token of the divine favor,
and of the glory that shall follow
it, when he sends affliction on our souls,
as well as on our bodies, and by a variety
of crosses brings us to an entire
conformity, both in body and soul, to
Christ our Head. For as the body of
the blessed Jesus, at the time of his
passion, was overwhelmed with all
kinds of pains, and sufferings, and his
soul was full of anguish, distress, and
sorrow: so must his spiritual body, in
all its true and living members, be
made partaker of the same sufferings,
whether internal or external, so that
the whole spiritual body, as well as
the Head, may contribute, each member
in its proportion, to fill up the
measure of sufferings. This is what
St. Paul means, “I fill up that which
[pg 358]
is behind of the afflictions of Christ in
my flesh” (Col. 1:24): so that every
living member of Christ must expect
to bear his share of Christ's cross, in
order to perfect that which is yet
lacking in such sufferings. It ought,
therefore, to make us rejoice in affliction,
when we consider that “the sufferings
of this present time are not
worthy to be compared with the glory
which shall be revealed in us.” Rom.
8:18. We should, when these spiritual
storms blow hard upon us, bear
with patience the paternal chastisement
of God (Micah 7:9), expect his
help, not faint in prayer, but think
thus with ourselves: This is a season
of sufferings; but when wrath has
passed away, it will end in joy unspeakable
and full of glory. Isa. 54:7, 8.

14. From these examples, we can see that we are not the only ones who have faced such intense temptations; saints and servants of God before us have experienced the same. Just as God did not abandon them in their deepest anguish, we can be confident that He will deliver us in His own time, just as He did for them. This is a source of great comfort. Just as physical illnesses and persecutions show God’s favor, since He uses them to help us become more like His Son (and for that reason, we should endure them patiently), it is an even greater sign of divine favor and the glory that will follow when He sends afflictions to our souls, as well as to our bodies. Through various trials, He aims to bring us into full conformity, both in body and soul, to Christ our Head. For just as the body of our Lord Jesus, during His suffering, was overcome by all kinds of pain and sorrow, and His soul was filled with anguish and distress, so too must His spiritual body, in all its true and active members, share in these sufferings, whether internal or external. This way, the entire spiritual body, along with the Head, can contribute, each member in its own measure, to complete the amount of suffering needed. This is what St. Paul means when he says, "I make up for what is missing in the sufferings of Christ in my own body." (Col. 1:24): thereby, every living member of Christ should expect to bear his share of Christ's cross, to fulfill what is still lacking in such sufferings. Therefore, we should rejoice in our hardships, remembering that "The struggles we face now are nothing compared to the greatness that will be shown in us." Rom. 8:18. When these spiritual storms come down on us hard, we should patiently endure the loving discipline of God (Micah 7:9), anticipate His help, not give up in prayer, but remind ourselves: This is a time of suffering; however, when the wrath has passed, it will lead to joy unspeakable and full of glory. Isa. 54:7, 8.



15. (3) We must support ourselves
under this internal conflict, with the
comforting promises of Jesus Christ,
that in due time we shall conquer if
we hold out and faint not. Gal. 6:9.
Thus he tells us, “The prince of this
world cometh, and hath nothing in
me.” John 14:30. And, “Be of good
cheer; I have overcome the world.”
John 16:33. For as all the host of
Israel triumphed in the person of David,
when he slew Goliath, and routed
the Philistines (1 Sam. 17:51); so the
victory of our Lord is the victory of
all true believers. Hence we are told,
“Now is come salvation, and strength,
and the kingdom of our God, and the
power of his Christ: for the accuser
of our brethren is cast down, which
accused them before our God day and
night. And they overcame him by the
blood of the Lamb, and by the word
of their testimony.” Rev. 12:10, 11.
Whenever, therefore, thou findest thyself
assaulted by the fiery darts of the
Evil One, and thy soul is afflicted with
such suggestions as these: “Thou art
damned;—thou art undone;—God
hath forsaken thee;—thou art mine;—it
is in vain for thee to hope, believe,
or pray any longer,” then take courage,
and answer boldly: “O thou enemy
of mankind, thou hast no power
to condemn me. God hath not appointed
thee to be my judge; but the
faithful shall judge the world, and
thee, at the last great day” (1 Cor. 6:3),
yea, prince of this world, thou art
judged already by the Son of God.
John 16:11.

15. (3) We need to support ourselves during this internal struggle with the encouraging promises of Jesus Christ, that in time we will prevail if we endure and don't give up. Gal. 6:9. He tells us, "The ruler of this world is on his way, and he has nothing to do with me." John 14:30. And, “Stay strong; I have overcome the world.” John 16:33. Just as the whole nation of Israel celebrated in David when he defeated Goliath and defeated the Philistines (1 Sam. 17:51); so the victory of our Lord is the victory of all true believers. We are reminded, "Now salvation, strength, the kingdom of our God, and the authority of His Christ have come: for the accuser of our brothers has been thrown down, who accused them before our God day and night. They overcame him by the blood of the Lamb and by the word of their testimony." Rev. 12:10, 11. So whenever you find yourself under attack from the fiery arrows of the Evil One, and your soul is troubled by thoughts like: "You are doomed; you are lost; God has forsaken you; you belong to me; there’s no point in hoping, believing, or praying anymore," then be brave and respond confidently: “Oh, you enemy of humanity, you have no authority to condemn me. God has not picked you to be my judge; the faithful will judge the world and you on the final day.” (1 Cor. 6:3), yes, prince of this world, you have already been judged by the Son of God. John 16:11.



16. (4) As the nature of this spirit
of blasphemy is such, that a Christian
is forced to undergo it sorely against
his will, and does all that in him lies
to resist and oppose it; hence let him
comfort himself, when he is tempted
with the thought, that God will never
lay it to his charge; since it is not he
that acts, but the devil; for the soul
is passive, and may, therefore, be assured
that such thoughts shall never
be imputed for sin. As people in a
besieged town, cannot hinder the enemy
from throwing fire into the town,
though they may do what they can to
quench it, and prevent its spreading;
and as Hezekiah (Isa. 36:11) could
not hinder the blasphemy of Rabshakeh;
so we cannot hinder the devil
from shooting his envenomed arrows
at us. All that we have to do is, to
bear it with penitential sorrow, and to
take all the care we can, not to suffer
our thoughts to vent themselves in
blasphemous words; but, on the other
hand, having set a guard upon our
tongues, we should endeavor so to stifle
these murmurings, that they break
not out into a flame, as we read of
Jeremiah. (Lam. 3:28.) Moreover,
forasmuch as thou art assaulted against
thy will, it is plain, that thou hast yet
a living and struggling faith.

16. (4) Since this spirit of blasphemy is such that a Christian has to endure it very much against their will and does everything possible to resist and fight it, they should find comfort in the thought that God will never hold it against them; it is not them acting, but the devil. The soul is passive, so they can be assured that such thoughts will never be counted as sin. Just like people in a besieged town can’t stop the enemy from throwing fire into the city, although they may try to put it out and stop it from spreading, and as Hezekiah (Isa. 36:11) couldn’t stop the blasphemy of Rabshakeh, we cannot stop the devil from shooting his deadly arrows at us. All we need to do is bear it with sorrow for our sins and try our best not to let our thoughts turn into blasphemous words; instead, we should keep a guard over our tongues and work to suppress these complaints before they burst into flames, as we read about Jeremiah. (Lam. 3:28.) Furthermore, since you are being attacked against your will, it’s clear that you still have a living and fighting faith.

[pg 359]


17. (5) We ought to be comforted,
if we find but one single aspiration of
our hearts towards God, or any devout
affection springing up in our souls by
the reading of any text of Holy Scripture.
For this is that spark of faith
and divine grace, which, like the
smoking of flax, God will not quench,
but preserve it in its weakest state,
when it seems to be almost dead. Isa.
42:3. One devout aspiration such as
this, is a certain sign that the Holy
Spirit is still present with us, though
in a manner almost undiscernible in
the deepest ground and centre of the
soul. For as the body is not looked
upon as dead, whilst there is the least
breath or pulse remaining; so we must
believe that the Spirit of God, and
faith, are not yet entirely gone, if only
a feeble prayer and a word of God remain;
for then the soul retains a spiritual
and internal life, and is not entirely
dead. And the soul ought to be
content with the smallest spark of this
inward light and life, till the Spirit of
joy and liberty return to him, and
comfort him with all the consolations
of God. Let us suppose a man in such
a case, that he can neither pray, nor
even think a good thought; and that
this inability is matter of the greatest
grief to him; the anguish of such a
soul, because it cannot pray, is in itself
a true and effectual prayer. These are
the unutterable sighs and groanings
which St. Paul mentions. Rom. 8:26.
And to this belongs what the prophet
says, “When the poor and needy seek
water, and there is none, and their
tongue faileth for thirst, I the Lord
will hear them, I the God of Israel
will not forsake them.” Isa. 41:17.

17. (5) We should find comfort if we notice even one single desire in our hearts for God, or any sincere feeling rising in us from reading a passage of the Holy Scripture. This is the spark of faith and divine grace, which, like the smoking flax, God will not extinguish, but will keep alive even when it seems almost dead. Isa. 42:3. One sincere desire like this is a clear sign that the Holy Spirit is still with us, even if it's barely noticeable in the depths of our souls. Just as a body isn’t considered dead as long as there's a trace of breath or pulse left, we must believe that the Spirit of God and faith are not completely gone if there's still a weak prayer or a word from God; this means the soul still has a spiritual and inner life and isn’t entirely dead. The soul should be satisfied with the smallest spark of this inner light and life until the Spirit of joy and freedom returns to comfort it with all of God’s consolations. Imagine a person in such a situation, who can neither pray nor think a good thought, and this inability brings them great sorrow; the distress of such a soul, because it cannot pray, is in itself a true and meaningful prayer. These are the unspeakable sighs and groans that St. Paul refers to. Rom. 8:26. Related to this is what the prophet says, "When the poor and needy look for water and can't find any, and their tongues dry up from thirst, I, the Lord, will hear them; I, the God of Israel, will not abandon them." Isa. 41:17.



18. (6) Be the temptations and afflictions
of the heart ever so great,
yet the Scripture assures us that it is
the habitation of God, and not of the
devil. That Satan has no possession
of it, appears from the furious assaults
he makes upon the afflicted soul, by
which he endeavors to subdue it; but
“greater is he that is in us, than he
that is in the world.” 1 John 4:4.
“Fear thou not, for I am with thee.”
Isa. 41:10. Therefore, though this
trial of the soul is the greatest affliction
that can possibly befall it in this
life, yet, forasmuch as we are assured
that God will look unto those that are
of contrite hearts, and will dwell with
them (Isa. 57:15), that he sent the
blessed Jesus from heaven to comfort
the afflicted, and to preach glad tidings
to the distressed (Isa. 61:2); and that
He himself invites weary souls to
come unto him (Matt. 11:28), therefore
let no man despair when he finds
himself plunged into this furnace of
affliction. These are they whom God
commanded his prophet to comfort:
“Strengthen ye the weak hands, and
confirm the feeble knees. Say to them
that are of a fearful heart, Be strong,
fear not.” Isa. 35:3, 4. And God
tells us that “his strength is made
perfect in weakness;” which induced
St. Paul to say, “When I am weak,
then am I strong.” 2 Cor. 12:10.
Yea, the grace of God is so far from
forsaking a man, even when he is buffeted
(2 Cor. 12:7) by Satan: that
it was at that time particularly, that
God told Paul, “My grace is sufficient
for thee.” 2 Cor. 12:7-9.

18. (6) No matter how great the temptations and struggles of the heart may be, the Scripture assures us that it is the home of God, not of the devil. Satan’s lack of control over it is evident from the fierce attacks he launches against the troubled soul, trying to bring it down; but "Greater is the one in us than the one in the world." 1 John 4:4. "Don't be afraid, because I am with you." Isa. 41:10. So, even though this trial of the soul is the most significant struggle that can happen in this life, we are assured that God will pay attention to those with broken hearts and will be with them (Isa. 57:15). He sent the blessed Jesus from heaven to comfort those in distress and to share good news with the suffering (Isa. 61:2). He himself invites weary souls to come to him (Matt. 11:28), so let no one despair when they find themselves caught in this struggle of affliction. These are the people whom God commanded his prophet to comfort: "Strengthen the weak hands and steady the shaky knees. Tell those who have a fearful heart, 'Be strong, don't be afraid.'" Isa. 35:3, 4. God tells us that "his strength is made complete in weakness;" which led St. Paul to say, "When I'm weak, that's when I'm strong." 2 Cor. 12:10. Indeed, the grace of God is so far from abandoning a person, even when he is tormented (2 Cor. 12:7) by Satan, that it was especially at that time that God told Paul, "My grace is enough for you." 2 Cor. 12:7-9.



19. (7) There is not so much as one
instance to be produced, of any man
forsaken of God under this spiritual
conflict; but, on the contrary, He has
always restored his servants, “whom
he has thus chosen in the furnace of
affliction” (Isa. 48:10), to the same
and to higher degrees of grace, than
those whence they thought they had
fallen. This ought to be matter of
[pg 360]
great comfort to us, and persuade us
that when the hour of trial is ended,
the season of joy and redemption will
quickly follow. “Happy is the man
whom God correcteth: therefore despise
not thou the chastening of the
Almighty. For he maketh sore, and
bindeth up: he woundeth, and his
hands make whole. He shall deliver
thee in six troubles; yea, in seven
there shall no evil touch thee.” Job
5:17-19; Micah 7:9. Let no man,
therefore, faint under tribulation, but
bear “the indignation of the Lord”
for a little while (Ps. 112:4; 97:11),
till the Sun of righteousness (Mal. 4:2)
arise upon him again with healing
and consolation in his wings, for
“light is sown for the righteous, and
gladness for the upright in heart!”

19. (7) There isn’t a single case where someone has been abandoned by God during this spiritual struggle; rather, He has always brought His servants back, “whom he has chosen through the trials of hardship” (Isa. 48:10), to the same or even greater levels of grace than they thought they had lost. This should be a source of [pg 360] great comfort to us and encourage us to believe that once the trial is over, the time for joy and redemption will quickly follow. "Blessed is the person whom God disciplines; so don’t disregard the correction of the Almighty. He causes suffering but also heals; he injures but his hands bring healing. He will rescue you in times of trouble; even in the toughest situations, no harm will come to you." Job 5:17-19; Micah 7:9. Therefore, let no one give up in the face of trouble, but endure “the Lord's anger” for a little while (Ps. 112:4; 97:11), until the Sun of righteousness (Mal. 4:2) rises upon them again with healing and comfort in His wings, for “Light is given to the righteous, and joy to those with a pure heart!”




20. (8) Tauler reckons these spiritual
afflictions and trials among the
singular gifts and favors of God,
speaking thus of them: “In these
great temptations, God deprives a man
of all that he has given him, forcing
him to descend into himself and see
his own poverty and weakness; and
also trying him, to discover how he
will behave himself in this desolate
state. And this is done when a man
is forsaken; so that he knows nothing
of God, his grace, his comforts, or the
gifts which he once bestowed upon
him; but which are now taken away,
and concealed from his eyes, so that
he knows not whither to fly or which
way to turn. When a man is once
brought into this state, there is nothing
better for him than cheerfully and
willingly to submit himself to the order
and decree of God. It was, indeed,
a great thing in the holy martyrs
to lay down their lives for God;
but they were so abundantly strengthened
by the comforts of his Holy
Spirit, that the most exquisite torments
were to them but trifling and
contemptible, and death itself had lost
its terrors. But to have God hide his
face, and deprive us of his grace and
comfort, is a martyrdom much greater
than theirs. This occurs when all the
sins, all the infirmities and temptations,
which a man has long ago conquered,
assault him afresh, with greater
violence than when he was the servant
of sin. In this case, the best way
is to suffer with patience, and to be
entirely resigned to the all-wise providence
of God.” Such sufferers as
these, Tauler calls “spiritual martyrs,”
from the bitter trials they undergo
whilst deprived of the light of
God's countenance, and the comfortable
influences of his Spirit, which
are so severe that they know not
which way to turn for relief; and
when they see and consider the gifts
and graces bestowed upon others,
they fall into bitter dejection of spirit,
reckoning that it is their own fault
that they are thus barren and destitute
of spiritual joy. And though
they take ever so much pains, they
still seem to labor in vain; for they
find their dryness and hardness of
heart still increasing upon them; so
that at last, being quite void of comfort,
and having lost all patience, they
fall into a secret distrust of God's
mercy, and believe that he is offended
with everything they do. At length
they submit in patience, until God
may make a change; for they themselves
are utterly helpless. This is
that which brings them to a conformity,
not only with the saints, but with
Christ, whose whole life was nothing
but affliction. These spiritual martyrs,
though in the sight of the world
they are of all men most miserable,
and seem to be forsaken and cast off
by God; yet are, in truth, the richest
[pg 361]
towards God. In their own opinion
they are, indeed, at the same time,
the most unfaithful to him; though in
reality they have the firmest faith,
and most ardent zeal for his honor
and service, and upon that account
undergo these heavy sufferings. From
this faith and love towards God (of
which they themselves are ignorant),
it arises, that they are tormented
with divers temptations to which they
will not consent, so that even death
itself would not be so bitter to them,
as the anguish they feel upon that account.
They labor with their utmost
strength to amend their lives, and
practise every Christian virtue; and
when they find their labor to be in
vain, they relapse into the old sense
of their infirmities, attended with the
most exquisite pain of mind. All this,
they suffer from a principle of love
towards God; esteeming themselves
the worst of all men, though they are
most precious in the sight of God.

  
20. (8) Tauler sees these spiritual struggles and hardships as unique gifts and blessings from God, describing them like this: In these intense trials, God removes everything He has given a person, urging them to look deep within and acknowledge their own vulnerability and weakness; He also tests how they will respond in this difficult state. This occurs when someone feels abandoned, unaware of God, His grace, His comfort, or the gifts He once provided, all of which are now taken away and hidden from view, leaving them uncertain about where to go or what to do. When a person finds themselves in this situation, the best response is to willingly accept God's will and plan. It was indeed a significant act for the holy martyrs to give their lives for God; however, they were so sustained by the comfort of His Holy Spirit that even the most painful torments felt insignificant to them, and they no longer feared death. Yet, having God turn away His face and withhold His grace and comfort is a much greater suffering than what they endured. This happens when all the sins, weaknesses, and temptations that a person has already overcome come back to confront them with even stronger force than when they were enslaved by sin. In this situation, the best approach is to endure patiently and fully accept God's wise plan. Tauler refers to these individuals as "spiritual martyrs," due to the intense trials they face while deprived of the light of God's presence and the comforting influences of His Spirit, which are so severe that they struggle to find relief; when they observe the gifts and graces given to others, they fall into deep sadness, believing it is their fault for being barren and lacking spiritual joy. Despite their best efforts, they feel like they are working in vain, as their sense of dryness and hardness of heart continues to grow; eventually, feeling utterly devoid of comfort and having lost all patience, they sink into a quiet distrust of God's mercy, thinking He is upset with everything they do. Eventually, they accept their situation with patience, waiting for God to bring about a change because they feel completely powerless. This experience aligns them not only with the saints but also with Christ, whose life was filled with suffering. Though these spiritual martyrs may appear to be the most miserable people in the eyes of the world, seemingly abandoned and rejected by God; in truth, they are the wealthiest [pg 361]  toward God. In their own view, they might think they are the most unfaithful to Him; yet, in reality, they possess the strongest faith and the deepest passion for His honor and service, which is why they endure such heavy suffering. From this faith and love for God (of which they themselves remain unaware), they experience torment from various temptations to which they refuse to give in, making even death seem less painful than the distress they feel for that reason. They strive with all their strength to improve their lives and practice every Christian virtue; yet when they find their efforts fruitless, they fall back into the familiarity of their weaknesses, accompanied by profound mental anguish. All this suffering stems from a place of love for God; they see themselves as the worst of all people, even though they are incredibly precious in God's eyes.



21. No wiser counsel can be given
to these than that, with humble patience
and resignation they bear the
troubles which they cannot help, and
which are but aggravated by impatience.
After this dark night of unspeakable
affliction, the Sun of righteousness
shall arise, refreshing and
filling their hearts with inexpressible
light and glory.

21. There’s no better advice for them than to face their troubles with patience and acceptance, as it only makes things worse to be impatient. After this dark night of unimaginable suffering, the light of hope will rise, bringing new energy and filling their hearts with incredible joy and brightness.









 Chapter 54.


 Comforts Amidst the Hidden and Spiritual Temptations of the Devil.



Look, Satan wants to have you so he can test you like wheat. But I have prayed for you, so your faith won’t fail; and when you turn back, strengthen your brothers.Understood! Please provide the text you would like me to modernize.Luke22:31, 32.



How great and implacable the enmity
of the devil is to all mankind,
we are abundantly informed, not
only by Scripture (as 1 Pet. 5:8, “Be
sober, be vigilant; because your adversary
the devil, as a roaring lion, walketh
about, seeking whom he may devour.”
Eph. 6:12, and Rev. 12:12, “Woe to
the earth, and to the sea, for the devil
is come down unto you, having great
wrath, because he knoweth that he
hath but a short time;” and from the
history of Job), but also more particularly
by daily experience, and the
many grievous and dangerous temptations
with which he assaults the souls
of good men in their spiritual warfare.
At one time he assaults our faith, at
another time our Christian calling,
and then interrupts and disturbs us
in the exercise of our devotions; all
which is clearly expressed in the history
of our Lord's temptation. Matt.
4:3, etc. Hence we may learn that
no man is safe from his temptations.
For if he spared not Christ our Head,
how can sinful men expect to escape
him? For which reason our Lord
himself advises us, “Watch and pray,
that ye enter not into temptation.”
Matt. 26:41.

How intense and relentless the devil's hatred is towards all humanity is clearly shown to us, not only through Scripture (like 1 Pet. 5:8, "Stay alert and watchful; because your enemy, the devil, prowls around like a roaring lion, looking for someone to devour." Eph. 6:12, and Rev. 12:12, “Beware, earth and sea, for the devil has come down to you with great anger, knowing that he has only a little time left;” and the story of Job) but also through our daily experiences and the numerous serious and risky temptations he throws at the souls of good people during their spiritual battles. At one moment, he attacks our faith; at another, our Christian duties; and then he disrupts our devotion. This is clearly illustrated in the account of our Lord's temptation. Matt. 4:3, etc. From this, we can learn that no one is safe from his temptations. If he did not spare Christ, our Leader, how can sinful people hope to avoid him? That’s why our Lord himself advises us, “Stay alert and pray so you don’t fall into temptation.” Matt. 26:41.



2. Among the various temptations
with which the devil afflicts the soul,
this is one, namely, the tormenting a
man with blasphemous, profane, impure,
and troublesome thoughts, so as
[pg 362]
to sink him deep into melancholy and
wretchedness. And these abominable
suggestions are so crafty, sudden, and
violent, that they will not give a man
a moment's rest. Upon this account
St. Paul calls them, “the fiery darts
of the wicked one.” Eph. 6:16. As a
public enemy is perpetually casting
fire into a besieged town; so the devil
is continually vexing such souls with
his hellish suggestions. And as the
wounds of an envenomed arrow are
most exquisitely painful; so the wounds
caused by the fiery darts of Satan, are
far more sharp and intolerable than
the severest bodily sufferings. Wherefore
we shall here present some select
heads of comfort against these secret
and internal temptations, all drawn
from the Word of God. First, as to
the words prefixed to this chapter, it
is plain that they were uttered by our
blessed Saviour, with the utmost tenderness,
and most ardent compassion.
Whence we may gather, that the
being afflicted with these temptations,
is no mark of God's displeasure, much
less that he designs to destroy us
thereby, and deliver us up into the
hands of the enemy. On the contrary,
such a temptation is nothing but a
chastising rod, whereby God intends
to humble a man, and to draw him to
Himself. This appears from the example
of St. Peter, whose confidence
and self-conceit opened a door to the
most grievous temptation, and to the
sin which followed. And St. Paul
tells us of himself, “Lest I should be
exalted (saith he) above measure
through the abundance of the revelations,
there was given to me a thorn
in the flesh, the messenger of Satan to
buffet me. For this thing I besought
the Lord thrice, that it might depart
from me. And he said unto me, My
grace is sufficient for thee.” 2 Cor. 12:7-9.
From which words we may learn
three things: 1. That St. Paul, and all
others that are exercised with these
trials, are humbled thereby. 2. That
all those sufferings come upon us by
the counsel of God. 3. That the utmost
fury of the devil against a man
who is so tempted, cannot exclude
him from God's favor, which is expressed
in these words, “My grace is
sufficient for thee.”

2. Among the various temptations that the devil imposes on the soul, one of them is the tormenting of a person with blasphemous, profane, impure, and troubling thoughts, which aim to plunge him deep into melancholy and despair. These disgusting suggestions are so crafty, sudden, and aggressive that they won't allow a person a moment's peace. For this reason, St. Paul refers to them as, “the fiery arrows of the evil one.” Eph. 6:16. Just as a public enemy relentlessly shoots fire into a besieged city; the devil constantly torments such souls with his hellish suggestions. The pain from the wounds of a poisoned arrow is extremely intense; similarly, the wounds inflicted by the fiery darts of Satan are far sharper and more unbearable than any physical suffering. Therefore, we will present some selected sources of comfort against these hidden and internal temptations, all based on the Word of God. First, regarding the words that precede this chapter, it is clear that they were spoken by our blessed Savior with great tenderness and deep compassion. From this, we can conclude that being troubled by these temptations is not a sign of God’s displeasure, nor is it a signal that He intends to destroy us or hand us over to the enemy. On the contrary, such a temptation is merely a discipline through which God intends to humble a person and draw him to Himself. This is evident from the example of St. Peter, whose confidence and pride opened the door to the most severe temptation, leading to the sin that followed. And St. Paul mentions about himself, “To prevent me from being too proud because of the many revelations I received, I was given a thorn in the flesh, a messenger of Satan to torment me. I pleaded with the Lord three times to take it away from me. But he said to me, ‘My grace is all you need.’” 2 Cor. 12:7-9. From these words, we can learn three things: 1. That St. Paul, and all others who go through these trials, are humbled by them. 2. That all these sufferings come upon us by God's plan. 3. That the utmost rage of the devil against a person who is tempted cannot remove him from God's favor, which is expressed in these words, "My grace is enough for you."



3. The second ground of comfort is
contained in these words: “Satan
hath desired you.” From these words
we may learn, that though the devil
is always desirous and ready to cast
his fiery darts at us, yet has he no
power without the particular leave
and permission of God; who never
gives him more than a limited permission,
beyond which he cannot go.
To this belongs that place of St. Paul,
“God is faithful, who will not suffer
you to be tempted above that ye are
able.” 1 Cor. 10:13. To which we
may add the example of Job, against
whom the devil dared not attempt
anything, till he had first obtained
leave of God; and even that clogged
with a limitation. See chap. 1:12.

3. The second source of comfort is found in these words: “Satan wants you.” From this, we can understand that even though the devil is always eager and ready to shoot his fiery darts at us, he has no power unless he gets specific permission from God, who only allows him a limited amount of freedom that he cannot exceed. This ties into St. Paul’s statement, "God is faithful and won’t let you be tempted more than you can handle." 1 Cor. 10:13. We can also consider the example of Job, whom the devil couldn’t touch until he first got approval from God; and even then, it was with restrictions. See chap. 1:12.



4. The third consolation arises from
these words of our Lord: “I have
prayed for thee, that thy faith fail
not.” In what manner, and with what
affection the blessed Jesus prayed for
us to his Heavenly Father, we are told
in John (chapter 17), namely, that He
would be pleased to keep his faithful
servants from the evil of the world;
that he would dwell in them, and they
in him; and that of those whom he
had received of his Father, he might
lose none. This prayer, were it but
heartily applied to the distressed soul,
would support it with a divine courage
so as to abide in Christ by faith, not
doubting but that Christ in her, by the
[pg 363]
same faith, would conquer and triumph
over all her enemies.

4. The third source of comfort comes from these words of our Lord: "I've prayed for you that your faith won’t waver." We learn from John (chapter 17) how deeply and affectionately the blessed Jesus prayed for us to his Heavenly Father, asking that He would keep his faithful servants safe from the evil in the world; that He would live in them and they in Him; and that of those He had received from His Father, He would lose none. If this prayer were sincerely embraced by a troubled soul, it would give them a divine strength to remain in Christ by faith, without doubting that Christ within them, through the [pg 363] same faith, would overcome and triumph over all their enemies.



5. The fourth comfort may be drawn
from John 17:21, where our blessed
Lord prays for us, and begs of his
heavenly Father, that we may abide
in Christ, and Christ in us. And St.
John tells us, that “greater is he that
is in us, than he that is in the world.”
1 John 4:4. Christ dwells in every
believing soul by faith; and all the assaults
of the devil cannot dispossess
this illustrious guest. And as Christ
himself, in whom God himself, that is,
all “the fulness of the Godhead dwelt
bodily” and personally (Col. 2:9),
was tempted by Satan, thou must not,
therefore, think that Christ is not in
thee, because thou thyself art likewise
tempted. And if Christ be in thee of
a truth, thou needest not fear what
the devil can do unto thee: for Christ
will certainly defend the place of his
own residence, against all opposers.
Moreover, thou hast within thee the
Holy Spirit, who “helpeth thine infirmities,
and maketh intercession for
thee with groanings that cannot be
uttered.” Rom. 8:26. Whensoever
thou findest these within thee, thou
mayest assure thyself, that the Holy
Spirit dwelleth in thee, and he will not
forsake thee, as our blessed Lord assures
us: “The Father shall give you
another Comforter, that he may abide
with you forever.” John 14:16. Lastly,
God has promised, that he will
dwell in the humble and contrite
heart: “I dwell with him that is of a
contrite and humble spirit.” Isa. 57:15;
66:2. And such, undoubtedly,
are all those who are tormented with
these temptations of Satan.

5. The fourth comfort can be found in John 17:21, where our blessed Lord prays for us and asks his heavenly Father that we may remain in Christ, and Christ in us. St. John tells us that "Greater is the one who is in us than the one who is in the world." 1 John 4:4. Christ lives in every believing soul through faith, and all the attacks from the devil cannot drive out this amazing guest. Just as Christ himself, in whom God, that is, all "the complete essence of God existed in bodily form" and personally (Col. 2:9), was tempted by Satan, you must not think that Christ is not in you just because you are also being tempted. If Christ is truly in you, you don’t need to fear what the devil can do to you, because Christ will definitely protect his own space against all adversaries. Furthermore, you have the Holy Spirit within you, who “supports your weaknesses and intercedes for you with unexpressable groanings.” Rom. 8:26. Whenever you sense this within you, you can be assured that the Holy Spirit resides in you, and he will not abandon you, as our blessed Lord promises: "The Father will give you another Comforter so that He can stay with you forever." John 14:16. Lastly, God has promised that he will live in the humble and contrite heart: "I live with those who have a broken and humble spirit." Isa. 57:15; 66:2. And such are surely all those who are troubled by these temptations from Satan.



6. The fifth ground of comfort, is
contained in our Saviour's promise:
“I have prayed for thee, that thy faith
fail not.” O divine comfort! as if our
Lord had said: “Your infirmities shall
never be so great, but that there shall
be some sparks of faith left. Yea,
though you feel in yourselves no comfort,
and, on that account, are apt to
think your faith quite extinct, yet will
I never suffer the smoking flax to be
entirely quenched.” Isa. 42:3. But,
now, if you ask, How shall I know
this? I answer, 1. By the earnest
longing of your soul after faith. For,
to desire and pray for faith above all
other things, arises from a living spark
of remaining faith. 2. By your resistance
of temptation, which is a certain
token of the presence of faith; and
this resistance and opposition appear
plainly in this, that all these wicked
and blasphemous thoughts arise in
your soul sorely against your will, and
that you bear them with more pain,
than you would any external violence
offered to your body. Now whatsoever
a man suffers of this kind against
his will, is resisted by faith, and shall
never be imputed to him as sin; for
nothing but a voluntary violation of
the divine law, makes a man sinful in
the sight of God. If Adam had not
yielded to the suggestions of Satan, he
had not had sin; but as soon as he
submitted his will to that of the
tempter, he fell into the transgression.
Whence it follows, that it cannot be
sin, which is not attended with the
consent of the will. A besieged city
cannot hinder the enemy from throwing
fire into it, but the inhabitants
must endeavor to prevent it from
spreading, and burning the town to
ashes. So we cannot avoid the fiery
darts of the devil, with which he delights
to afflict the heart; but as we
do not consent to them, but rather resist,
they must at last be quenched,
and can do us no harm. By such
tokens as these we may discover, that
[pg 364]
our faith, however weak, is not extinct.

6. The 5th source of comfort is found in our Savior's promise: "I have prayed for you, so your faith will stay strong." Oh, what divine comfort! It's as if our Lord meant: "Your struggles will never be so intense that you lose all traces of faith. Even when you feel completely lost and believe your faith is gone, I will never allow the flickering flame to go out completely." Isa. 42:3. But if you ask, how can I know this? I say, 1. By your deep longing for faith. To wish and pray for faith above all else comes from a living spark of remaining faith. 2. By resisting temptation, which clearly shows that faith is present; this resistance is evident in the fact that all those wicked and blasphemous thoughts come into your mind against your will, and you feel more pain from them than you would from any physical harm. Whatever a person suffers in this way against their will is opposed by faith and will not be counted as sin; because only a voluntary breaking of the divine law makes a person sinful in God’s eyes. If Adam hadn’t given in to Satan’s suggestions, he wouldn’t have sinned; but as soon as he consented to the tempter, he fell into wrongdoing. Therefore, it follows that it cannot be considered sin if it doesn’t involve the consent of the will. A besieged city can’t stop the enemy from throwing fire at it, but the people must try to stop it from spreading and destroying everything. Likewise, we can’t avoid the fiery darts of the devil, which he enjoys using to torment the heart; but as long as we don’t consent to them and instead resist, they will eventually be extinguished and won’t harm us. With signs like these, we can discover that our faith, though weak, is still alive.



7. Being once assured of this, we
may likewise certainly depend upon
victory; and this opens to us a sixth
fountain of comfort. To this, therefore,
refers that comfortable saying of
our Saviour: “The prince of this
world cometh, and hath nothing in
me.” John 14:30. “Be of good
cheer; I have overcome the world.”
John 16:33. Whatsoever Christ did,
he did for our sakes; that he himself,
with all his benefits and merits, might
be entirely ours. Since, therefore, he
has conquered Satan, it follows that
he has conquered him not only for
himself, but for us also: his conquest
is ours. All this was prefigured in
the contest between David and Goliath.
1 Sam. 17:8, 9, 50-53. The conditions
were, that if Goliath overcame
David, the people of Israel should be
the servants of the Philistines; but if
David overcame Goliath, the Philistines
should serve Israel. Now, even
as David's victory was counted as the
victory of all Israel, so the victory of
Christ avails as the victory of all believers.
Hence St. Paul says: “Be
strong in the Lord, and in the power
of his might.” Eph. 6:10. And,
“Thanks be to God, which giveth us
the victory through our Lord Jesus
Christ.” 1 Cor. 15:57.

7. Once we are confident in this, we can also be sure of victory; this gives us a sixth source of comfort. This is what our Savior meant when he said: "The ruler of this world is approaching, and he has no power over me." John 14:30. "Stay positive; I have conquered the world." John 16:33. Everything Christ did, he did for our benefit, so that he himself, along with all his gifts and merits, could be fully ours. Since he has defeated Satan, it means he has done so not just for himself, but for us as well: his victory is our victory. This was foreshadowed in the battle between David and Goliath. 1 Sam. 17:8, 9, 50-53. The terms were that if Goliath defeated David, the people of Israel would become the servants of the Philistines; but if David defeated Goliath, the Philistines would serve Israel. Just as David's victory counted as the victory of all Israel, so Christ's victory counts as the victory of all believers. Therefore, St. Paul says: "Be strong in the Lord and in the strength of His power." Eph. 6:10. And, “Thank God, who gives us the victory through our Lord Jesus Christ.” 1 Cor. 15:57.




8. Seventhly, we ought to be comforted
by the examples of the saints,
who have also been cruelly tempted.
Of these our blessed Saviour speaks,
saying, “When thou art converted,
strengthen thy brethren.” By these
words, our Saviour plainly sends us
to be instructed by the examples of
our brethren, who have been tempted
and persecuted by the devil in like
manner with us. Hence St. Peter
says: “Knowing that the same afflictions
are accomplished in your brethren
that are in the world.” 1 Peter
5:9.


8. Seventh, we should find comfort in the examples of the saints, who have also faced severe temptations. Our blessed Savior speaks of them, saying, "When you return, help your brothers stand strong." With these words, our Savior clearly encourages us to learn from the experiences of our fellow believers who have been tempted and persecuted by the devil just like we have. Therefore, St. Peter says: "Understanding that your fellow believers around the world are going through the same struggles." 1 Peter 5:9.



9. Lastly, we ought to be comforted
by the example of Jesus Christ himself.
Matt. 4:1, etc. Over him, though
he was the beloved Son of God, the
devil had so much power, as to hurry
him from place to place, and use him
with so much insolence, that it is
wonderful the Son of God should suffer
it from that rebellious, apostate
spirit. But this was the condition of
the humble Jesus, who emptied himself
of all his glory and majesty, that
he might be tempted as man, and be
made like unto his brethren.

9. Finally, we should find comfort in the example of Jesus Christ himself. Matt. 4:1, etc. Even though he was the beloved Son of God, the devil had enough power to move him from place to place and treat him with such arrogance that it’s astonishing the Son of God had to endure it from that rebellious, fallen spirit. But this was the reality for the humble Jesus, who set aside all his glory and majesty so that he could be tempted as a man and become like his brothers and sisters.



[pg 365]






 Chapter 55.


 The Reasons Why God Sometimes Delays His Comfort and Help.



The vision is for a specific time, but it will ultimately be fulfilled and won't be false. Even if it takes time, wait for it because it will definitely come and won't be delayed. Look, his soul is arrogant and not right within him, but the righteous will live by their faith.Understood! Please provide the text you'd like me to modernize.Hab.2:3, 4.



In these words the Holy Spirit comforts
us, under the delays of Divine
assistance: for so we are apt to
call (1) those very methods by which
God hastens to help and save us. He
has, in his unsearchable wisdom, appointed
to every man his cross in
weight and measure. He delivers it
out to him in meet proportions, sending
one affliction after another, till
the measure of his sufferings be accomplished;
that so, by a gradual
conquest, he may at last obtain a complete
victory. This dealing of God
with us, we are apt to call his delaying
to help us; not considering that this
is the quickest method of accomplishing
the measure of our sufferings, and
completing our victory. That which
to us seems to be delay, is in the sight
of God, making haste to help us.

In these words, the Holy Spirit comforts us during the hold-ups of Divine assistance, which we often refer to as (1) the very ways God rushes to help and save us. In His unfathomable wisdom, He has assigned each person their own cross, tailored to their strength. He hands it to us in appropriate portions, sending one challenge after another until our sufferings reach their limit; that way, through a gradual overcoming, we can ultimately achieve a complete victory. This way God interacts with us is often seen as His procrastination in helping us, without realizing that this is actually the fastest way to fulfill the measure of our sufferings and secure our victory. What we perceive as delay is, in God's view, rushing to help us.



2. Now he that is refractory and
impatient under the cross, has no
peace in his soul. For as patience
renders the soul easy and quiet, so impatience
makes it restless and uneasy.
Thus our Lord tells us, “Learn of me;
for I am meek and lowly in heart;
and ye shall find rest unto your souls.”
Matt. 11:29. And, whereas, the prophet
adds, that “the just shall live
by his faith;” this relates to the promises
of divine grace and assistance,
which we lay hold on by faith. And
from this consolation the soul derives
life and joy; as Hezekiah says: “O
Lord, by these things men live, and
in all these things is the life of my
spirit.” Isa. 38:16. On the other
hand, unbelief produces impatience;
impatience, disquiet; disquiet, despair;
and despair, everlasting death. So
that we may most truly say, that
“the just lives by faith;” that is, by
the grace of God, which he patiently
expects and waits for.

2. Someone who is stubborn and impatient during tough times has no peace in their soul. Just as patience brings ease and calm to the soul, impatience causes restlessness and unease. Our Lord says, "Listen to me; I am kind and humble at heart, and you will find peace for your souls." Matt. 11:29. Furthermore, the prophet adds that "the righteous will live by their faith;" which refers to the promises of divine grace and help that we grasp through faith. From this comfort, the soul gains life and joy; as Hezekiah states: "Lord, people live because of these things, and in all these things is the life of my spirit." Isa. 38:16. On the flip side, disbelief leads to impatience; impatience leads to unrest; unrest leads to despair; and despair leads to eternal death. Therefore, we can confidently say that “the righteous live by faith;” that is, by the grace of God, which they patiently hope for and wait for.



3. (2) Solomon tells us: “To every
thing there is a season, and a time to
every purpose under heaven.” Eccles.
3:1. Whence we may learn, that
crosses and afflictions come not by
chance; but that every season of affliction
is appointed to us by God.
Wherefore, in our troubles let us lift
up our eyes unto Him, in whose hand
are our happiness and misery, our
riches and poverty, our life and death;
yea, and every moment of our afflictions.
This is illustrated in the case
of Joseph, whom, for thirteen years
together, God visited with remarkable
afflictions (Gen. 37:36; 41:1): “until
the time that his word came: the
word of the Lord tried him,” as the
Psalmist tells us. Ps. 105:19. By
his example we may learn how useful
and necessary it is for us that God
should sometimes delay his help. For
when he was sold, he was seventeen
years old; and when, by the hand of
God he was brought out of prison, he
was thirty; and the bearing of his
[pg 366]
cross all that season, was the very
thing that qualified him for the glorious
advancement that followed. In
that honorable post he continued
eighty years; whence we may observe,
that his thirteen years of suffering,
were recompensed with many
years of glory and honor: for he lived
a hundred and ten years. Therefore
let the devout Christian that suffers
imprisonment or any kind of persecution
for the testimony of a good conscience,
or shame, or sickness, call to
mind the wonderful providence of God
to Joseph, and satisfy himself that the
all-wise God, who has appointed his
season of affliction, has likewise determined
the set time of his deliverance.
For as a skilful builder knows
well by what time his laborers will
have finished their task, so has God
measured out the weight and duration
of every man's cross, and appointed
the season of his deliverance. As
soon as that comes, the light of divine
grace will immediately break forth,
and will comfort the afflicted soul.

3. (2) Solomon tells us: "There's a time for everything, and a purpose for every season in life." Eccles. 3:1. From this, we learn that hardships and struggles don't happen by chance; each time of suffering is determined by God. Therefore, in our troubles, let us look up to Him, who holds our happiness and misery, our wealth and poverty, our life and death; yes, and every moment of our hardships. This is shown in the case of Joseph, who faced significant hardships for thirteen years (Gen. 37:36; 41:1): "until the time came for his word: the word of the Lord tested him," as the Psalmist tells us. Ps. 105:19. His example teaches us how useful and necessary it is for God to sometimes delay His help. When he was sold, he was seventeen years old; and when God brought him out of prison, he was thirty. Enduring his struggles during that time was what prepared him for the glorious rise that followed. He held that honorable position for eighty years, which shows that his thirteen years of suffering were rewarded with many years of glory and honor: he lived a total of one hundred and ten years. Therefore, let the devoted Christian who suffers imprisonment or any kind of persecution for the sake of a clear conscience, or shame, or illness remember God’s amazing care for Joseph, and find comfort in knowing that the all-wise God, who has appointed their time of suffering, has also decided the right time for their deliverance. Just as a skilled builder knows precisely when his workers will finish their job, God has measured the weight and length of every person’s struggles, and has set the time for their relief. As soon as that time arrives, the light of divine grace will shine through immediately, comforting the afflicted soul.



4. (3) As God has determined the
number of our crosses; so He has been
pleased to conceal from us the time of
our deliverance, satisfying us with that
declaration of our blessed Lord, “It is
not for you to know the times or the
seasons, which the Father hath put in
his own power.” Acts 1:7. Agreeably
to this are the words of God, who
when he had threatened the children
of Israel with the Babylonish captivity,
adds, “Is not this laid up in
store with me, and sealed up among
my treasures?” Deut. 32:34. Thence
we may learn, with what great and
unsearchable wisdom God governs and
corrects the children of men. To this
also may be referred that saying of
St. Paul: “God hath made of one blood
all nations of men for to dwell on all
the face of the earth, and hath determined
the times before appointed, and
the bounds of their habitation.” Acts
17:26. In these words we are instructed,
that not only the period of
every man's life, but even the place
and manner of it, are appointed by
God. And this general determination
of time and place, includes in it the
crosses and afflictions appointed to
every person.

4. (3) Just as God has decided the number of challenges we face, He has also chosen to keep the timing of our relief a secret from us, reassuring us with the words of our blessed Lord, “It’s not for you to know the times or the seasons that the Father has set in His own authority.” Acts 1:7. Similarly, when God warned the children of Israel about the Babylonian captivity, He added, "Isn't this saved for me and sealed among my treasures?" Deut. 32:34. From this, we can understand how profoundly and unfathomably wise God is in guiding and correcting humanity. This relates to St. Paul's saying: “God created all nations of people from one blood to live on the entire earth, and He has established the times and boundaries for where they should live.” Acts 17:26. These words teach us that not only is the length of each person’s life determined by God, but so too are the places and ways in which they live. This overarching plan for time and place encompasses the trials and sufferings assigned to each individual.



5. (4) And as God has appointed the
period, time, and place, of the sufferings
of his servants; so has He also
of the persecutions and oppressions of
the wicked. When these have for a
season been breathing out oppressions
and slaughter, then that God to whom
vengeance belongeth, awaketh and
riseth to judgment; according to Deut.
32:35: “To me belongeth vengeance
and recompense; their foot shall slide
in due time: for the day of their calamity
is at hand, and the things that
shall come upon them, make haste.”
This is abundantly confirmed by the
examples of heretics and tyrants that
have most grievously persecuted the
church of God; and when the devil
has raged long enough, and his time is
expired, then has the divine vengeance
so confounded him and all his accomplices,
that the whole world has been
amazed and astonished at the righteous
judgments of God. “Be ye also
patient; stablish your hearts; for the
coming of the Lord draweth nigh.
Grudge not one against another, brethren,
lest ye be condemned: behold the
Judge standeth before the door.” Jas.
5:8, 9.

5. (4) Just as God has determined the time, period, and place of his servants' sufferings, He has also set the times for the persecutions and oppression of the wicked. When they have spent a season inflicting oppression and violence, then God, to whom vengeance belongs, awakens and rises to judgment; as stated in Deut. 32:35: "Revenge and rewards are mine; their downfall will come at the right moment: their day of reckoning is near, and the consequences that await them will come swiftly." This is clearly demonstrated by the examples of heretics and tyrants who have severely persecuted the church of God; and when the devil has caused enough chaos and his time is up, divine vengeance has utterly defeated him and all his accomplices, leaving the whole world amazed and astonished at God's righteous judgments. “Be patient and encourage each other, because the Lord's coming is near. Don’t complain about each other, brothers, or you’ll be judged: the Judge is right at the door.” Jas. 5:8, 9.



[pg 367]






 Chapter 56.


 Demonstrating that during times of struggle, reflecting on the greatness of Christ's patience and the hope of future eternal glory will lighten the weight of the cross.



Shouldn't Christ have gone through these things and then entered into his glory?Understood. Please provide the text you would like me to modernize.Luke24:26.



The eternal Son of God, by his most
holy incarnation, took upon him
all the miseries and calamities of mankind:
and this not of compulsion and
necessity, but of pure love, that by
his example he might teach us patience,
and enable us to bear the cross,
and overcome the calamities of this
mortal life. As he was to become
man, so he willingly subjected himself
to all those miseries to which man is
exposed; and as he came down from
heaven for the sake of all, so he took
upon him the infirmities of all; so that
from the moment of his birth, to the
hour of his death, he was, as the prophet
truly expresses it, “despised and
rejected of men; a man of sorrows,
and acquainted with grief.” Isa. 53:3.
There was no calamity incident to
human nature, which he did not suffer,
and, particularly, extreme poverty.
He says of himself, “The foxes have
holes, and the birds of the air have
nests; but the Son of man hath not
where to lay his head.” Matt. 8:20.
In the discharge of his office, he underwent
the most bitter persecutions,
being exposed to hatred, calumnies,
and reproaches. In his last days he
submitted to the most ignominious
sufferings, so that, as the prophet expresses
it, “We did esteem him stricken,
smitten of God, and afflicted.” Isa. 53:4.
His transcendent love met with
the highest ingratitude, his illustrious
miracles were rewarded with revilings,
and his heavenly doctrines with calumnies
and lies. And since our blessed
Lord suffered all this, why shall we
expect to be exempted from sufferings
and injuries?

The eternal Son of God, through his sacred incarnation, took on all the struggles and hardships of humanity; not out of obligation or necessity, but out of pure love, so that by his example he could show us patience, help us bear our burdens, and overcome the challenges of this mortal life. Just as he was to become human, he willingly subjected himself to all the sufferings that come with being human; and just as he came down from heaven for everyone, he took on everyone's weaknesses. From the moment of his birth to the hour of his death, he was, as the prophet accurately puts it, "hated and dismissed by people; someone who understands pain and is familiar with suffering." Isa. 53:3. He experienced every hardship associated with human nature, especially extreme poverty. He said of himself, "The foxes have dens, and the birds in the sky have nests, but the Son of Man has nowhere to rest his head." Matt. 8:20. In carrying out his mission, he faced severe persecution, enduring hatred, slander, and scorn. In his final days, he endured the most disgraceful sufferings, so that, as the prophet states, “We regarded him as someone who was wounded, punished by God, and suffering.” Isa. 53:4. His extraordinary love was met with profound ingratitude, his remarkable miracles were met with insults, and his divine teachings with slander and falsehoods. And since our blessed Lord endured all this, why should we expect to be free from suffering and harm?



2. Thus the blessed Jesus, by his example,
has shown us the true and only
path to heaven. 1 Pet. 2:21. Let us
therefore tread in his steps, and learn
to imitate him in all the different
scenes of his most holy and afflicted
life. He went before, that we might
in holy patience follow him. Whence
we may learn, how far they are from
the true and right way, who never regard
this blessed pattern, but refuse
to follow it. If men will still walk on
in darkness and shut their eyes against
this light, how great must their darkness
be! The blessed Jesus himself
calls to them, saying, “I 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.

2. So, the blessed Jesus, through his example, has shown us the true and only path to heaven. 1 Pet. 2:21. Let’s follow in his footsteps and learn to imitate him in all the different scenes of his most holy and challenging life. He led the way so that we could follow him with holy patience. From this, we can see how far those are from the true path who ignore this blessed example and refuse to follow it. If people continue to walk in darkness and close their eyes to this light, how great must their darkness be! The blessed Jesus himself calls to them, saying, "I am the light of the world; anyone who follows me will not walk in darkness, but will have the light of life." John 8:12.




3. All the sufferings of true Christians
in this life, are not worthy to be
compared with the eternal glories reserved
for them in the world to come;
for their temporal afflictions are but
for a moment, but their glorious reward
shall endure forever. 2 Cor. 4:17,
18. An everlasting possession is
well worth contending for. Couldest
thou but for a moment behold what
eternal glories they enjoy, who in this
life were exposed to all torments and
sufferings, thou wouldest cheerfully
submit to them all, and take up thy
cross with joy; thinking all things
[pg 368]
but as dross, that thou mightest win
Christ and be a partaker of his glory.

  
3. The hardships that true Christians face in this life can't even compare to the eternal glory that's waiting for them in the next life; their temporary struggles are brief, but their glorious reward will last forever. 2 Cor. 4:17, 18. An everlasting prize is definitely worth fighting for. If you could just catch a glimpse of the eternal glory enjoyed by those who withstand all kinds of pain and suffering in this life, you would gladly endure it all and embrace your challenges with joy, considering everything else as worthless, so that you could gain Christ and share in His glory.  
[pg 368] 



4. Lift up, therefore, the eyes of thy
mind to heaven, and view, with St.
John, that vast company clothed in
white garments, and following the
Lamb, concerning whom this account
is given to the inquiring Evangelist:
“These are they which came out of
great tribulation, and have washed
their robes, and made them white in
the blood of the Lamb. Therefore are
they before the throne of God, and
serve him day and night in his temple.”
Rev. 7:14, 15. Such are the proper
meditations for devout souls. Thus
we read of Moses, “By faith, Moses,
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; esteeming the reproach of
Christ greater riches than the treasures
in Egypt; for he had respect to
the recompense of the reward.” Heb.
11:24-26.

4. So, lift up your mind's eyes to heaven and see, with St. John, that huge group dressed in white robes, following the Lamb, as this account is shared with the curious Evangelist: "These are the ones who came out of significant suffering, and they have washed their robes, making them white in the blood of the Lamb. Because of this, they stand before the throne of God and serve Him day and night in His temple." Rev. 7:14, 15. These are the right thoughts for devoted souls. We also read about Moses, "By faith, when Moses grew up, he refused to be known as the son of Pharaoh's daughter. He chose to suffer with the people of God rather than enjoy the temporary pleasures of sin. He considered the disgrace for the sake of Christ to be of greater value than the treasures of Egypt, because he was looking ahead to the reward." Heb. 11:24-26.



5. Hence we learn that the saints
in all ages have esteemed the reproach
of the cross of Christ as their greatest
treasure. And we may depend upon
it, that no man can be admitted to the
joys of the next world, who has not
fought manfully under the banner of
the cross in this world. How can we
imagine that those blessed spirits will
own us to be of their company in
heaven, if we did not bring with us
the sign of the cross? They would not
know us, and we would be strangers
among them. “He that overcometh,”
saith the Lord, “the same shall be
clothed in white raiment; and I will
not blot out his name out of the book
of life.” Rev. 3:5. And what does St.
Paul say? “I have fought a good fight,
I have finished my course, I have kept
the faith: henceforth there is laid up
for me a crown of righteousness, which
the Lord, the righteous Judge, shall
give me at that day: and not to me
only, but unto all them also that love
his appearing.” 2 Tim. 4:7, 8.

5. So, we learn that throughout history, saints have regarded the shame of Christ’s cross as their greatest treasure. We can be sure that no one will experience the joys of the next world unless they have bravely fought under the banner of the cross in this life. How can we expect those blessed souls to recognize us as part of their community in heaven if we didn’t bring the mark of the cross with us? They wouldn’t know us, and we would feel like strangers among them. "Whoever overcomes," says the Lord, "will be dressed in white clothes; and I will not remove his name from the book of life." Rev. 3:5. And what does St. Paul say? "I have fought a good fight, I have completed my course, I have remained faithful: now there is waiting for me a crown of righteousness, which the Lord, the just Judge, will give me on that day; and not just to me, but also to everyone who has loved his appearing." 2 Tim. 4:7, 8.









 Chapter 57.


 Comforts Against the Fear of Death.



Christ has eliminated death and has revealed life and immortality through the gospel.—2Tim.1:10.



This sentence is full of divine comfort
against the fears of temporal
death. For if “Christ hath abolished
death,” why should we fear it? And
if “life and immortality be brought to
light,” why should we not rejoice to
pass through the gates of death, to
take possession of them? But since
there is no man so holy, but that at
some time or other he is afraid of
death, I shall here subjoin the chief
heads of consolation, which I shall
divide into two parts. The first contains
those consolations which arise
from Christ's sufferings and death, and
the fruits of them. The second, those
that arise from the consideration of
the vanity of the world. Each of these
parts shall comprehend seven arguments
of comfort.

This sentence offers great comfort against the fears of physical death. If “Christ has eliminated death,” why should we be afraid of it? And if “life and immortality have been revealed,” why shouldn’t we be glad to pass through the gates of death and take possession of them? However, since no one is so holy that they are never afraid of death, I will outline the main sources of consolation, divided into two parts. The first part includes those comforts that come from Christ's suffering and death, and their consequences. The second part focuses on the consideration of the void of the world. Each part will include seven comforting arguments.

[pg 369]



2. I. The first and most powerful
remedy against the fear of death, is
the most holy and innocent death of
Jesus Christ, by which he destroyed
the power of death. The power of
death consists in the continual dread,
anxiety, terror, and trembling that
arise from the thought of the severe
judgment that is to follow. With
this the soul is oftentimes so afflicted,
that it is, as it were, continually dying,
yet cannot die. This is the power of
death, yea, is even the second and
eternal death: and this terrible state
the devil makes yet more dreadful by
his suggestions. Upon this account
he is said “to have the power of
death” (Heb. 2:14); that is, to terrify
and torment the conscience with
hellish fears and terrors. This was
David's case, as he complains, “My
heart is sore pained within me; and
the terrors of death are fallen upon
me.” Ps. 55:4. So again, “The sorrows
of death compassed me, and the
floods of ungodly men made me afraid.”
Ps. 18:3, 4. Now the blessed Jesus has
taken away this power of death, changing
it into a calm sleep, a blessed rest
of soul and body. When the soul is
at rest, the body sleeps peacefully, so
that the peace of the soul gives peace
also to the body. Hence every true
and faithful Christian may be properly
said not to taste of death; according
to that promise of our blessed Lord,
“Verily, verily, I say unto you, If a
man keep my sayings, he shall never
see death.” John 8:51.

  
2. I. The first and most powerful remedy against the fear of death is the holy and innocent death of Jesus Christ, which destroyed the power of death. This power manifests as constant dread, anxiety, terror, and trembling that come from the thought of the harsh judgment that is to follow. The soul can feel so tormented by this that it seems to be dying continually, yet cannot actually die. This is the




3. The second ground of comfort is,
the resurrection of our bodies. For
Christ has so far destroyed the power
of death, that it not only cannot torment
our souls, but cannot even keep
our bodies perpetually. As the power
of Christ's death in us protects us from
tasting the bitterness of it; so, by the
power of his resurrection, our mortal
bodies shall also be raised again to a
glorious immortality.

  
3. The second source of comfort is the resurrection of our bodies. Christ has destroyed the power of death to the extent that it cannot only torment our souls, but it also can't keep our bodies forever. Just as the power of Christ's death in us protects us from experiencing its bitterness; through the power of his resurrection, our mortal bodies will also be raised to a glorious immortality.




4. For (1), the foundation of our
resurrection is the resurrection of Jesus
Christ, as he himself says, “Because
I live, ye shall live also.” John
14:19. “I am the resurrection and
the life; he that believeth in me,
though he were dead, yet shall he
live.” John 11:25. “I know that my
Redeemer liveth, and that he shall
stand at the latter day upon the earth;
and though after my skin worms destroy
this body, yet in my flesh shall
I see God.” Job 19:25. “For since
by man came death, by man came
also the resurrection of the dead. For
as in Adam all die, even so in Christ
shall all be made alive.” 1 Cor. 15:21, 22.

  
4. For (1), the basis of our resurrection is the resurrection of Jesus Christ, as he himself says, "Because I live, you will also live." John 14:19. “I am the resurrection and the life; anyone who believes in me, even if they die, will live.” John 11:25. "I know my Redeemer is alive, and He will stand on the earth on the last day; even after my skin is gone, I will see God in my flesh." Job 19:25. “For since death came through a man, the resurrection of the dead also comes through a man. Just as in Adam all die, so in Christ all will be made alive.” 1 Cor. 15:21, 22.




5. (2) This is also founded upon
God's veracity. “Thy dead men shall
live.” Isa. 26:19. “Thus saith the
Lord God unto these bones: Behold,
I will cause breath to enter into you,
and ye shall live. Behold, I will open
your graves, and cause you to come up
out of your graves, O my people.”
Ezek. 37:5, 12. “And many of them
that sleep in the dust of the earth shall
awake, some to everlasting life, and
some to shame and everlasting contempt.”
Dan. 12:2. “Verily, verily,
I say unto you, The hour is coming,
and now is, when the dead shall hear
the voice of the Son of God: and they
that hear shall live. The hour is coming
in the which all that are in the
graves shall hear his voice, and shall
come forth; they that have done good,
unto the resurrection of life; and they
that have done evil, unto the resurrection
of damnation.” John 5:25, 28, 29.
“And I saw the dead, both small and
great, stand before God.” Rev. 20:12.

  
5. (2) This is also based on God's truth. “Your dead will come back.” Isa. 26:19. “This is what the Lord God says to these bones: Look, I will breathe life into you, and you will come to life. Look, I will open your graves and raise you up from them, my people.” Ezek. 37:5, 12. "Many of those who lie in the dust of the earth will rise up, some to everlasting life, and some to shame and everlasting contempt." Dan. 12:2. "Honestly, I tell you, the time is coming, and is already here, when the dead will hear the voice of the Son of God, and those who hear will live. The time is coming when everyone in the graves will hear his voice and come out; those who have done good will rise to life, and those who have done evil will rise to judgment." John 5:25, 28, 29. “And I saw the dead, both minor and major, standing before God.” Rev. 20:12.



6. (3) It is also founded upon the
[pg 370]
omnipotence and glory of Jesus Christ.
As in the resurrection of Lazarus, he
was glorified, when he cried out, “Lazarus,
come forth” (John 11:43); so
will he also, in the last great day,
manifest his power and glory, by showing
himself to be the Lord of the dead
and living. Rom. 14:9. “I will ransom
them from the power of the grave;
I will redeem them from death; O
death, I will be thy plagues; O grave,
I will be thy destruction.” Hosea 13:14.

6. (3) It is also based on the  
[pg 370]  
omnipotence and glory of Jesus Christ.  
Just like in the resurrection of Lazarus, where he was glorified when he called out, "Lazarus, come out" (John 11:43); he will also, on the final day, reveal his power and glory by showing he is the Lord of both the dead and the living. Rom. 14:9. "I will rescue them from the grip of the grave; I will save them from death; O death, I will be your disease; O grave, I will be your downfall." Hosea 13:14.



7. (4) The divine justice is also engaged
for the confirmation of this
truth. As it has received fulfilment
in that sentence, “Thou shalt surely
die” (Gen. 2:17); so also must it be
fulfilled in our resurrection after a complete
satisfaction for sin. For when
sin itself is at an end, the wages of sin
ought to have an end likewise. This
is strictly agreeable to the justice of
God.

7. (4) Divine justice is also at work to affirm this truth. Just as it was fulfilled in the statement, "You will definitely die" (Gen. 2:17); it must also be fulfilled in our resurrection after we have fully paid for our sins. When sin itself is over, the consequences of sin should end as well. This aligns perfectly with God's justice.




8. (5) This is also further confirmed to
us by the examples of those who have
been already raised from death unto
life. Such was the case of the widow's
son (1 Kings 17:22); the Shunammite's
son (2 Kings 4:35-37); the dead body
that was raised by touching the bones
of Elisha (2 Kings 13:21); the daughter
of Jairus (Matt. 9:25); the widow's
son at Nain (Luke 7:15); Lazarus
(John 11:43); and Tabitha (Acts
9:41).

  
8. (5) This is further supported by the examples of those who have already been brought back from death to life. Such was the case of the widow's son (1 Kings 17:22); the Shunammite's son (2 Kings 4:35-37); the dead body that was revived by touching the bones of Elisha (2 Kings 13:21); the daughter of Jairus (Matt. 9:25); the widow's son at Nain (Luke 7:15); Lazarus (John 11:43); and Tabitha (Acts 9:41).



9. (6) Christ hath redeemed both
soul and body to everlasting life.

9. (6) Christ has redeemed both soul and body for everlasting life.



10. (7) The beautiful parables derived
from nature, as the grain of
wheat, in John 12:24, claim attention.
The apostle says: “Thou fool, that
which thou sowest is not quickened
except it die,” etc. 1 Cor. 15:36, etc.
Upon this account, burying-places are,
in the German tongue, called God's
fields (Gottesacker).

10. (7) The beautiful stories drawn from nature, like the grain of wheat in John 12:24, draw attention. The apostle says: "You fool, what you plant doesn't come to life unless it dies." etc. 1 Cor. 15:36, etc. Because of this, burial places are, in German, called God's fields (Gottesacker).




11. A third comfort against the fears
of death is, the fruit of Christ's resurrection;
that is, that eternal, incorruptible,
and immortal state purchased
for us by Jesus Christ. For as by the
transgression of the first Adam, all his
posterity were made subject to death;
so by the obedience of the second, all
are restored to life and immortality.
Upon which account it is said, “Behold,
I make all things new.” Rev. 21:5.
This renovation consists in an entire
freedom from sin, misery, and
death, and is a state of righteousness,
joy, and eternal life. For this cause
it is also called Paradise: “In thy
presence is fulness of joy; at thy right
hand there are pleasures for evermore.”
Ps. 16:11. If it be Paradise,
it follows, that no grief, pain, sorrow,
or sighing: no hunger, thirst, cold,
heat, or any other evil, can enter there.
These all belong to this transitory life,
but that eternal life is “an inheritance
incorruptible, and undefiled, and that
fadeth not away;” as we are told by
St. Peter. (1 Peter 1:4.) This is, indeed,
the glorious fruit of Christ's resurrection:
for by Christ all things are
renewed and restored; corruption is
changed into incorruption; that which
was transitory, into that which is eternal;
our filthiness, into spotless purity;
our grief, into joy; our sorrows, into
triumphs; our sins, into righteousness;
the divine anger into mercy; the curse
into blessings; our poverty into riches;
our diseases into health; our contempt
into honor; our reproach into glory;
our disquiet into everlasting rest; our
miseries into pleasures; our death into
life. Now death is the entrance into
this blessed state: so that temporal
death is the gate to everlasting life,
and all these joys.

  
11. A third comfort against the fears of death is the outcome of Christ's resurrection; that is, the eternal, incorruptible, and immortal state that Jesus Christ purchased for us. Just as the sin of the first Adam subjected all his descendants to death, the obedience of the second Adam restores everyone to life and immortality. For this reason, it is said, "Look, I am making everything new." Rev. 21:5. This transformation involves complete freedom from sin, suffering, and death, establishing a state of righteousness, joy, and eternal life. For this reason, it is also called Paradise: "In your presence is complete joy; at your right hand, there are pleasures forever." Ps. 16:11. If it is Paradise, then no grief, pain, sorrow, or sighing; no hunger, thirst, cold, heat, or any other evil can enter there. These all belong to this temporary life, but that eternal life is "an inheritance that is untainted, pure, and never fades away;" as St. Peter tells us. (1 Peter 1:4.) This is, indeed, the glorious outcome of Christ's resurrection: through Christ, all things are renewed and restored; corruption becomes incorruption; what was temporary is made eternal; our filthiness is turned into spotless purity; our grief into joy; our sorrows into triumphs; our sins into righteousness; divine anger into mercy; curse into blessings; our poverty into riches; our diseases into health; our contempt into honor; our shame into glory; our unrest into everlasting peace; our miseries into pleasures; and our death into life. Now death is the doorway to this blessed state: thus, temporary death is the gateway to eternal life and all these joys.




12. The fourth consolation against
the fear of death, is prayer. So we
[pg 371]
read of the Son of God, that “being
in an agony, he prayed more earnestly.”
Luke 22:44. And “in the
days of his flesh, he offered up prayers
and supplications, with strong crying
and tears, unto him that was able to
save him from death, and was heard
in that he feared.” Heb. 5:7. Indeed,
the prayers of dying people are strong
and earnest; they proceed from the
bottom of the heart, ascend through
the clouds, and reach the ears of the
Almighty. “The Lord is nigh unto
all them that call upon him, to all that
call upon him in truth.” Ps. 145:18.
“I will be with him in trouble; I will
deliver him, and honor him.” Ps. 91:15.
“Fear thou not, for I am with
thee; I will strengthen thee; yea, I will
help thee; yea, I will uphold thee with
the right hand of my righteousness.”
Isa. 41:10.

  
12. The fourth comfort against the fear of death is prayer. So we  
[pg 371]  
read about the Son of God that "Feeling intense distress, he prayed even more passionately." Luke 22:44. And "While he was on earth, he prayed and made requests with loud cries and tears to the one who could save him from death, and he was heard because of his respectful submission." Heb. 5:7. Indeed, the prayers of people who are dying are powerful and sincere; they come from the depths of the heart, rise through the heavens, and reach the ears of the Almighty. "The Lord is near to everyone who calls on Him, to everyone who calls on Him sincerely." Ps. 145:18. "I will be there for him in difficult times; I will save him and honor him." Ps. 91:15. "Don't be afraid, because I'm with you; I'll give you strength; yes, I'll help you; yes, I'll support you with my righteous right hand." Isa. 41:10.




13. The fifth consolation is, the glorification
of our bodies. “Our conversation
is in heaven; from whence also
we look for the Saviour, the Lord Jesus
Christ; who shall change our vile
body, that it may be fashioned like
unto his glorious body, according to
the working, whereby he is able to
subdue all things unto himself.” Phil.
3:20, 21. What greater glory can we
conceive, than that our bodies shall be,
like the glorified body of Jesus Christ?
He showed us his glorified body upon
Mount Tabor (Matt. 17:2; Mark 9:2,
3), that he might inflame us with a
desire of the same glory. Oh! what
a glorious temple of God shall our body
then be! Of this, the royal and priestly
garments under the law, were but a
faint shadow and resemblance.

  
13. The fifth comfort is the glorification of our bodies. "Our citizenship is in heaven; from there we eagerly wait for a Savior, the Lord Jesus Christ, who will change our humble bodies to be like his glorious body, by the power that allows him to bring everything under his control." Phil. 3:20, 21. What greater glory can we imagine than that our bodies will be like the glorified body of Jesus Christ? He showed us his glorified body on Mount Tabor (Matt. 17:2; Mark 9:2, 3), to ignite in us a desire for the same glory. Oh! What a glorious temple of God our body will then be! The royal and priestly garments from the law were just a faint shadow and resemblance of this.



14. The sixth is, the presence of the
holy angels, who carry our departing
souls into Abraham's bosom. Our soul
enters into the regions of eternal glory,
and joins the society of blessed spirits.
This is what is meant by “Abraham's
bosom.” Luke 16:22. That rest
of the soul consists entirely in a freedom
from the fears and terrors of
death. So “Return unto thy rest, O
my soul. For the Lord hath dealt
bountifully with thee: for thou hast
delivered my soul from death, mine
eyes from tears, and my feet from falling.
I will walk before the Lord in
the land of the living.” Ps. 116:7-9.
For then the soul, being delivered from
the yoke of the flesh, will rejoice like
a prisoner rescued from long captivity.

14. The sixth is the presence of the holy angels, who take our departing souls into Abraham's bosom. Our soul enters the realms of eternal glory and joins the company of blessed spirits. This is what is meant by “Abraham's embrace.” Luke 16:22. This rest of the soul is entirely about being free from the fears and terrors of death. So "Return to your rest, my soul. For the Lord has been good to you: He has saved my soul from death, my eyes from tears, and my feet from stumbling. I will walk before the Lord in the land of the living." Ps. 116:7-9. For then, the soul, being free from the burden of the flesh, will rejoice like a prisoner who has been rescued from long captivity.



15. The seventh comfort is, the
eternal duration of our future glory.
“They shall hunger no more, neither
thirst any more; neither shall the sun
light on them, or any heat. For the
Lamb which is in the midst of the
throne shall feed them, and shall lead
them unto living fountains of waters;
and God shall wipe away all tears
from their eyes.” Rev. 7:16, 17. “My
people shall dwell in a peaceable habitation,
and in sure dwellings, and in
quiet resting-places.” Isa. 32:18. And
“I will extend peace to her like a river.
And as one whom his mother comforteth,
so will I comfort you.” Isa.
66:12, 13. “My servants shall eat,
and drink, and rejoice.” Isa. 65:13.
Such eating and drinking, are to be
understood of their exalted pleasure,
arising from their vision of God, “Now
we see through a glass darkly; but
then face to face.” 1 Cor. 13:12. “We
shall see him as he is.” 1 John 3:2.
“As for me, I will behold thy face in
righteousness: I shall be satisfied,
when I awake, with thy likeness.” Ps.
17:15. O happy day, when we shall
see God face to face! How ardently
did holy David long for it, saying,
“When shall I come and appear before
God?” Ps. 42:2.

15. The seventh comfort is the everlasting nature of our future glory.  
“They will no longer feel hunger or thirst; the sun won't beat down on them, and neither will any heat. For the Lamb at the center of the throne will care for them and guide them to springs of living water; and God will wipe away every tear from their eyes.” Rev. 7:16, 17. "My people will live in peaceful places, in safe homes, and in quiet resting spots." Isa. 32:18. And "I will bring you peace like a flowing river. Just as a mother comforts her child, I will comfort you." Isa. 66:12, 13. "My servants will eat, drink, and be happy." Isa. 65:13. This eating and drinking refer to their elevated pleasure, which comes from their vision of God, "Right now, we see things as if through a foggy lens; but later, we will see clearly and in person." 1 Cor. 13:12. “We will see Him as He truly is.” 1 John 3:2. "For me, I will see Your face with righteousness; I will be content when I wake up and see Your image." Ps. 17:15. Oh, what a joyful day it will be when we see God face to face! How passionately did holy David long for it, saying, "When will I come and stand in front of God?" Ps. 42:2.



16. In short, the joy of eternal life
[pg 372]
will consist: 1. In the beatific vision
of the face of God. 2. In the presence
of Christ our Redeemer, in all his
glory and majesty: “Father, I will
that they also whom thou hast given
me, be with me where I am; that they
may behold my glory which thou hast
given me.” John 17:24. 3. In the
most exalted enjoyments of all the
gifts, graces, and pleasures of the
Holy Ghost, “the fountain of life.”
Ps. 36:9. 4. In the society of all the
Elect, Patriarchs, Prophets, Apostles,
and Martyrs. “And the ransomed of
the Lord shall return, and come to
Zion with songs, and everlasting joy
upon their heads; they shall obtain
joy and gladness, and sorrow and
sighing shall flee away.” Isa. 35:10.

16. In short, the joy of eternal life  
[pg 372]  
will include: 1. The beatific vision of God’s face. 2. The presence of Christ our Redeemer, in all His glory and majesty: "Father, I want those You've given me to be with me where I am, so they can see the glory You've given me." John 17:24. 3. The highest delights of all the gifts, graces, and joys of the Holy Spirit, "the fountain of life." Ps. 36:9. 4. The company of all the Elect, Patriarchs, Prophets, Apostles, and Martyrs. "The redeemed of the Lord will come back, singing to Zion with everlasting joy on their heads; they will find joy and happiness, and sorrow and sighing will disappear." Isa. 35:10.




17. II. Thus much for those consolations
that arise from the nature, offices,
and promises of the blessed Jesus. I
come now to consider those that may
be drawn from the consideration of
the vanity of the world. Of these
there are also seven.

  
17. II. That covers the comfort we get from the nature, roles, and promises of the blessed Jesus. Now, I'm going to look at the comfort we can find in recognizing the emptiness of the world. There are also seven points to consider here.



18. First, this life, how great and
glorious soever it may appear to some,
is made up of misery and sorrow. 1 Cor.
15:31. Every day steals away a part
of our life, and as our years increase,
our life decreases; so that every moment
of our time is divided betwixt
life and death. How many and various
diseases are there, which, like
slow poisons, waste and consume our
bodies! How are we tormented with
sorrow, broken with labors, and distracted
with care! So that the wise
man truly pronounced that “the day
of death is better than the day of
one's birth.” Eccles. 7:1. “Is there
not an appointed time to man upon
earth? Are not his days also like the
days of a hireling? As a servant earnestly
desireth the shadow, and as a
hireling looketh for the reward of his
work: so am I made to possess months
of vanity, and wearisome nights are
appointed to me.” Job 7:1-3. “Man
that is born of a woman, is of few days
and full of trouble.” Job 14:1. But
a holy and happy death puts an end
to all these miseries.

18. First, this life, no matter how great and glorious it may seem to some, is filled with misery and sorrow. 1 Cor. 15:31. Every day takes away a part of our life, and as our years go by, our life diminishes; so every moment we have is split between life and death. There are so many different diseases that, like slow poisons, wear down and destroy our bodies! We're constantly tormented by sorrow, overwhelmed by work, and burdened by worry! That's why the wise man rightly said that "The day you die is better than the day you were born." Eccles. 7:1. "Isn’t there a set time for people on earth? Aren’t our days like those of a hired worker? Just as a servant longs for shade, and a hired worker waits for his paycheck: I have to go through months of emptiness, and I’m given tiresome nights." Job 7:1-3. "Man, born of a woman, has a short life and is filled with difficulties." Job 14:1. But a holy and happy death brings an end to all these sufferings.



19. Secondly, we are exposed to
many and very grievous sins, from
which nothing can deliver us but a
happy death. Thus St. Paul complains,
“I see another law in my
members, warring against the law of
my mind, and bringing me into captivity
to the law of sin which is in my
members. O wretched man that I
am! who shall deliver me from the
body of this death?” Rom. 7:23, 24.
What is life but a continued course of
sin? So that it was a prayer of one
of the ancients, “Lord, let me die,
that I may cease from sin.” And if
the whole creation is travailing in
pain, and waiting to be delivered
from the bondage of corruption, into
the glorious liberty of the children of
God (Rom. 8:21, 22), how much more
ought we to sigh after it? How full
the world is of offences and stumbling-blocks,
which we are continually obliged
to see and suffer, whether we will
or not! And these offences will so increase
in the last days, that the souls
of the righteous shall be vexed like
righteous Lot's in Sodom. 2 Pet. 2:8.
“I returned, and considered all the
oppressions that are done under the
sun; and behold, the tears of such as
were oppressed, and they had no comforter;
and on the side of their oppressors
there was power; but they had
no comforter. Wherefore, I praised
the dead which are already dead,
more than the living which are yet
alive.” Eccles. 4:1, 2. How many
pestilent errors in matters of faith;
how many heresies, superstitions, false
[pg 373]
prophets and false Christs there are,
so that, if it were possible, even the
elect might be deceived! Matt. 24:24.
Upon this account God takes his faithful
people out of all these dangers and
troubles. How many dreadful mischiefs,
and mournful events, how
many wars, butcheries, plagues, and
famines occur! Such, and so great,
are they, that indeed no Christian
would wish to see or endure them.

19. Secondly, we face many serious sins, and the only thing that can save us is a happy death. St. Paul expresses it like this, "I see a different law within me, fighting against the law of my mind and making me a prisoner to the law of sin that's in my body. What a miserable person I am! Who will rescue me from this body that leads to death?" Rom. 7:23, 24. What is life if not a continuous cycle of sin? One of the ancients even prayed, “Lord, let me die so I can stop sinning.” If all of creation is groaning in pain, waiting to be freed from the decay of corruption into the glorious freedom of God’s children (Rom. 8:21, 22), how much more should we long for that freedom? The world is so full of offenses and stumbling blocks that we constantly have to face and endure, whether we want to or not! These offenses will increase so much in the last days that the souls of the righteous will be tormented just like Lot’s was in Sodom. 2 Pet. 2:8. "I came back and looked at all the injustices happening in the world; I saw the tears of those who were oppressed, and they had no one to comfort them. On the other hand, their oppressors had power, but they too had no comforter. That's why I thought the dead who have already passed are better off than the living who are still alive." Eccles. 4:1, 2. There are so many harmful errors in matters of faith; so many heresies, superstitions, false [pg 373] prophets, and false Christs that, if it were possible, even the elect might be misled! Matt. 24:24. For this reason, God removes His faithful people from all these dangers and troubles. How many dreadful evils, and tragic events, how many wars, massacres, plagues, and famines happen! They are so overwhelming that truly no Christian would wish to see or endure them.




20. Thirdly, all must die without
distinction. “Death hath passed upon
all men, for that all have sinned.”
Rom. 5:12. Since so many holy and
excellent men, so many Patriarchs,
Prophets, and so many other righteous
men are dead, who would not
willingly follow them? “Take away
my life, for I am not better than my
fathers” (1 Kings 19:4), said the
prophet Elijah. “It is appointed unto
men once to die, but after this the
judgment.” Heb. 9:27. “All flesh is
grass, and all the goodliness thereof is
as the flower of the field. The grass
withereth, the flower fadeth; because
the spirit of the Lord bloweth upon
it.” Isa. 40:6, 7. “I am a stranger
with thee, and a sojourner, as all my
fathers were.” Ps. 39:12.

  
20. Thirdly, everyone must die without exception. "Everyone faces death because everyone has sinned." Rom. 5:12. Since so many holy and remarkable people, including Patriarchs, Prophets, and many other good individuals, have died, who wouldn't want to follow them? "End my life, for I am no better than those who came before me." (1 Kings 19:4), said the prophet Elijah. "Everyone is meant to die once, and then comes judgment." Heb. 9:27. "All people are like grass, and all their beauty is like the flowers in the field. The grass dries up, the flowers wilt; because the breath of the Lord blows on them." Isa. 40:6, 7. "I am a visitor among you, just like all my ancestors were." Ps. 39:12.



21. Fourthly, no man dies by chance;
but God is the Lord of life, and he has
appointed the bounds of its duration.
“His days are determined, the number
of his months are with thee.” Job
14:5. “Thou turnest man to destruction;
and sayest, Return, ye children
of men.” Ps. 90:3. “In thy book all
my members were written.” Ps. 139:16.
“The very hairs of your head are
all numbered.” Matt. 10:30. “God is
thy life, and the length of thy days.”
Deut. 30:20.

21. Fourth, no one dies by accident; God is the master of life, and He has set the limits on how long we live.  
"His days are numbered; the count of his months is known to you." Job 14:5. “You turn people to dust; and say, Return, you children of humans.” Ps. 90:3. "All my members are recorded in your book." Ps. 139:16. "Every single hair on your head is counted." Matt. 10:30. "God is your life and the span of your days." Deut. 30:20.



22. Fifthly, “To die is gain.” Phil.
1:21. We gain more than we lose by
dying; righteousness, instead of sin;
glory, for misery; heavenly riches, for
earthly; instead of the short-lived
friendships and relations of this world,
we gain an eternal fellowship and
union with the saints in heaven; instead
of this mortal, diseased, and
frail body, we gain a heavenly and
glorious one; we change banishment
for our own country; misery, for
peace; and this world for heaven. In
short, what is there in this world,
that we cannot have infinitely better
in the next? If thou seekest riches,
honors, or glory; with friends, pleasures,
peace, or enjoyments, all these
thou shalt enjoy in a far higher degree
in the next world.

22. Fifthly, "Death is a benefit." Phil. 1:21. We gain more than we lose by dying; we receive righteousness instead of sin; glory in place of misery; heavenly riches instead of earthly ones. Rather than the temporary friendships and relationships we have in this world, we gain eternal fellowship and unity with the saints in heaven. Instead of this mortal, sickly, and fragile body, we receive a heavenly and glorious one; we exchange our exile for our true homeland; misery for peace; and this world for heaven. In short, what is there in this world that we can’t have infinitely better in the next? If you’re seeking wealth, honor, or glory; friendships, pleasures, peace, or enjoyment, you will experience all of these to a far greater degree in the next world.



23. Sixthly, Man would be the most
miserable creature in the world, if he
were obliged to abide in it forever.
“If in this life only,” saith St. Paul,
“we have hope in Christ, we are of
all men most miserable.” 1 Cor. 15:19.
It follows, therefore, that we are designed
for a better world. So that,
in truth, it is a very affecting instance
of divine mercy to take us out of this
valley of tears, and translate us to a
better place. “The righteous is taken
away from the evil to come. He shall
enter into peace; they shall rest in
their beds, each one walking in his
uprightness.” Isa. 57:1, 2. “Blessed
are the dead which die in the Lord;
yea, saith the Spirit, that they may
rest from their labors.” Rev. 14:13.

23. Finally, humanity would be the most miserable beings in the world if we had to stay here forever. “If only in this life,” says St. Paul, “Without hope in Christ, we are the most miserable of all people.” 1 Cor. 15:19. It follows that we are meant for a better world. Therefore, it is truly a touching example of divine mercy to take us out of this valley of tears and move us to a better place. "The righteous person is removed from the impending evil. They will find peace; they will rest in their beds, each one living in their integrity." Isa. 57:1, 2. "Blessed are those who die in the Lord; yes, says the Spirit, they can rest from their work." Rev. 14:13.



24. Seventhly, since we cannot with
these bodily and sinful eyes behold
the glory of God, nor enter with these
mortal bodies into the “new heavens
and new earth, wherein dwelleth
righteousness” (2 Peter 3:13); let us
cheerfully put off this earthly tabernacle,
that we may be clothed with a
heavenly and spiritual body. 1 Cor.
15:44. “Flesh and blood cannot inherit
the kingdom of God; neither
[pg 374]
doth corruption inherit incorruption.”
1 Cor. 15:50. Great, therefore, is the
mercy of God, who exchanges these
filthy rags for a shining garment, in
which we may celebrate the eternal
marriage; a beautiful, festive garment,
fit to be worn in the everlasting
rest; a priestly robe, with which we
may enter into the very holy of holies.

24. Seventh, since we cannot with these physical and sinful eyes see the glory of God, nor enter with these mortal bodies into the “new heavens and a new earth, where righteousness resides” (2 Peter 3:13); let us willingly put off this earthly tent, so we can be clothed with a heavenly and spiritual body. 1 Cor. 15:44. "People made of flesh and blood cannot inherit the kingdom of God; nor does what is corrupt inherit what is incorrupt." 1 Cor. 15:50. Therefore, great is the mercy of God, who exchanges these dirty rags for a shining garment, in which we can celebrate the eternal marriage; a beautiful, festive outfit, suitable for wearing in everlasting rest; a priestly robe, with which we can enter the very holy of holies.








 Conclusion of the Second Book.



At the close of this Book, I desire
to submit one or two points to the
consideration of the Christian reader.

At the end of this Book, I would like to put forward a couple of points for the Christian reader to think about.



In writing these Books I have had
no other object in view than that, in
connection with our pure religion and
confession of faith, as set forth in the
Church of the Augsburg Confession,
and repeated in the Formula of Concord
(which I publicly and sincerely
adopt, and in accordance with which
I desire these writings of mine to be
understood), purity and holiness of
the life might be promoted. For purity
of doctrine is of no benefit, when
it is not adorned by a holy life. We
ought to guard the purity of doctrine
with watchful eyes, but sustain holiness
of life with even greater earnestness.
Of what advantage are great
skill and learning without godliness?
It is much better, in the eyes of God,
to train up a devout man, than to
make a learned man of him. There
are many who teach the doctrine of
Christ with great zeal, but there are
few who in their practice conform to
his life. As to this point the Christian
reader is referred to the Preface
of the First Book, and to the Conclusion
of the Fourth Book.

In writing these books, my only goal has been to promote purity and holiness in life, in line with our sincere faith and the teachings of the Church of the Augsburg Confession, as reiterated in the Formula of Concord (which I wholeheartedly accept, and I want my writings to be understood accordingly). Pure doctrine is of no value if it's not complemented by a holy life. We should definitely protect the purity of our doctrine, but we must strive even harder to maintain a holy life. What good is skill and knowledge without godliness? In God's eyes, it's far better to nurture a devout person than to create a knowledgeable one. Many teach the teachings of Christ with great enthusiasm, but few truly follow his example in their lives. For more on this topic, the Christian reader can refer to the Preface of the First Book and the Conclusion of the Fourth Book.



2. If any one should allege that I
have treated too diffusely of the doctrine
of Christian faith, I beg to give
the following answer: Our evil life is
also very extensive—the evils under
which we labor are very serious—our
redemption is a great work—and our
crosses are manifold. But let any one
who desires greater brevity, read the
several chapters in the First, Second,
and Third Books, which treat of Repentance,
Faith, Love, Humility,
Meekness, Patience, and the Cross,
and he will find the whole Christian
life described without prolixity. Nevertheless,
if thou wilt read the whole
work, thou wilt be abundantly rewarded
for the time and labor which
thou hast thus expended.

2. If anyone claims that I’ve been too long-winded about the doctrine of Christian faith, I’d like to respond with this: Our sinful lives are quite extensive—the troubles we face are serious—our redemption is a monumental task—and our burdens are numerous. But for those who want a more concise explanation, they can read the chapters in the First, Second, and Third Books, which cover Repentance, Faith, Love, Humility, Meekness, Patience, and the Cross, and they will find the entire Christian life described without unnecessary detail. However, if you choose to read the entire work, you will be greatly rewarded for the time and effort you invest.





[pg 375]





 Book 3.






 Preface to the Third Book.



As there are different degrees of
age and maturity in the natural
life; so are there also in the spiritual.
This life has its first foundation in sincere
repentance, by which a man sets
himself heartily to amend his life.
This is succeeded by an increase of
light, when by contemplation, prayer,
and bearing the cross, a man is daily
improving in grace, and growing up
to perfection. The last and most perfect
state is that which consists in
firm union, which is founded in, and
cemented by, pure love. This is the
state which St. Paul calls the “perfect
man,” and “the measure of the
stature of the fulness of Christ.”
Eph. 4:13.

As there are different levels of age and maturity in natural life, there are also variations in spiritual life. This journey begins with genuine repentance, where a person sincerely commits to changing their life for the better. This is followed by an increase of understanding, as through contemplation, prayer, and enduring hardships, a person grows daily in grace and strives for perfection. The final and highest state is one of deep union, which is built on and strengthened by pure love. This is the state that St. Paul refers to as the “dream guy,” and "the measure of the fullness of Christ's stature." Eph. 4:13.



2. To explain these three different
states, is the design of these three
books; so that I think that (with my
Book of Prayer), the whole body of
Christianity is contained and explained
in them, as far as is essentially
necessary; though, perhaps, not
so perfectly as might be wished. As
for the Fourth Book, I thought fit to
add it to the rest, to show how harmoniously
the Holy Scriptures, Jesus
Christ, human nature, and the whole
creation agree together; and how all
things centre in the one Eternal,
which is God!

2. The purpose of these three books is to explain these three different states. I believe that, along with my Book of Prayer, the entire essence of Christianity is covered and explained in them, as far as is necessary; although, it may not be as perfectly as one might hope. As for the Fourth Book, I decided to include it to demonstrate how harmoniously the Holy Scriptures, Jesus Christ, human nature, and all of creation come together, and how everything converges in the one Eternal, which is God!



3. That the reader may not mistake
the design of this Third Book, I would
remark that it proposes to instruct
him how to seek and find the kingdom
of heaven within himself (Luke
17:21); and that, in order to this, he
must devote and consecrate his whole
heart and soul to God; that is, not
only his understanding, but his will
and affections also. It is a notion too
prevalent at this day, that men are
very good Christians, if by reading
or discourse they have attained to
some kind of intellectual knowledge
of Jesus Christ. This is that which
generally passes under the name of
Divinity, which the generality take
to be nothing but a science, or a set
of doctrines or opinions to be learned
only in theory, not regarding the
other most noble powers of the soul,
namely, the will and the affections.
But all these must be consecrated to
God in Christ; and when thou hast
done this, thou mayest assure thyself
that thou art entirely dedicated to
him. For there is a wide difference
betwixt the understanding by which
we know, and the will or affections by
which we love the Lord Jesus. Our
love may be perfect, though our
knowledge be not so. To know Christ
with our understanding, and yet not
to love him, is nothing worth; on the
other hand, it is infinitely better to
love him, than merely to be able to
dispute and discourse about him.
Eph. 3:19. Let us learn, therefore,
so to seek Christ with our understanding,
that we may also love him
with the entire strength of our will.
By this we may be assured that we
know him truly, if our knowledge be
productive of love. Otherwise, we
may be said, indeed, to find him and
[pg 376]
know him, but it will be to our condemnation.
So our blessed Lord tells
us, “Not every one that saith unto
me, Lord, Lord, shall enter into the
kingdom of heaven.” Matt. 7:21.
Moreover, there are two ways of obtaining
wisdom and knowledge. The
one consists in reading and discussion;
the other in prayer and charity.
The one makes us learned, the
other holy. And between these there
is a great difference. If men be
learned, and not lovers of God, they
breathe nothing but pride and arrogance;
but if holy, they are humble,
and think meanly of themselves. If
thou take the first method, thou wilt
never find thy internal treasure; if
thou take the latter, thou canst not
be disappointed. Such is the argument
of the Third Book.

3. To avoid any misunderstanding about the purpose of this Third Book, I want to clarify that it aims to teach you how to seek and find the kingdom of heaven within yourself (Luke 17:21). To achieve this, you must fully dedicate your heart and soul to God; this means not just your understanding, but also your will and feelings. These days, many people think they’re good Christians simply because they’ve gained some intellectual knowledge about Jesus Christ through reading or discussions. This is what is commonly referred to as Divinity, which most people consider as just a subject or a set of theories to learn, ignoring the soul's other vital aspects, namely the will and affections. But all of these must be dedicated to God in Christ. Once you do that, you can be confident that you are fully devoted to Him. There's a significant difference between the understanding through which we know and the will or affections through which we love the Lord Jesus. Our love can be complete even if our knowledge isn't. Knowing Christ with our minds but not loving Him is worthless; however, it’s far better to love Him than just to know how to argue or talk about Him. Eph. 3:19. Therefore, let us learn to seek Christ with our understanding so that we may also love Him with all our willpower. This way, we can be sure that we truly know Him if our knowledge leads to love. Otherwise, we may claim to find and know Him, but it will be to our detriment. As our blessed Lord tells us, "Not everyone who calls me 'Lord, Lord' will enter the kingdom of heaven." Matt. 7:21. Additionally, there are two ways to gain wisdom and knowledge. One is through reading and discussion; the other is through prayer and charity. The first makes us knowledgeable, while the second makes us holy. There is a big difference between them. If someone is knowledgeable but not a lover of God, they are full of pride and arrogance; but if they are holy, they are humble and see themselves modestly. If you choose the first method, you'll never discover your inner treasure; but if you choose the latter, you won't be let down. Such is the theme of the Third Book.



4. And now, how glorious, how noble,
and happy a thing is it, that our
chief and most valuable treasure, that
is, the kingdom of God, is not to be
sought without, but to be found within
us, that we continually carry it about
with us, hidden from the world, and
that neither the world nor the devil
can rob us of it; and that this is not
to be obtained by profound learning,
skill in languages, or variety of books,
but by a devout and humble spirit.
Here then let us exercise our greatest
care and diligence, and turn our
thoughts inward to that hidden, celestial,
and eternal good, that divine,
that incomparable treasure. Why do
we spend our time and pains in the
pursuit of external comforts, whilst so
great a treasure as the kingdom of
God, with all its blessings, lies within
us? For in our heart and soul is the
true school of the Holy Spirit, the
true habitation of the Holy Trinity,
the very temple of God (1 Cor. 6:19),
the true house of prayer, wherein he
desires to be worshipped “in spirit
and in truth.” John 4:23, 24. For
though God by his universal presence
is in all things, though not included in
them (Isa. 66:1), but after an incomprehensible
manner filling heaven and
earth; yet in a particular and proper
sense, he dwells in the soul of the enlightened
Christian, taking up his seat
and habitation there, as it were in his
own image and similitude. Here he
operates in a way suitable to himself,
answering and aiding every groan and
sigh of the devout soul. For how is
it possible that He should deny anything
to him with whom, and in whom
he lives? In a word, there is nothing
more pleasant and agreeable to divine
love, than to communicate itself to all
that unfeignedly seek it.

4. And now, how glorious, noble, and happy is it that our greatest and most valuable treasure, which is the kingdom of God, is not something to be sought outdoors, but is to be found inside us. We carry it with us, hidden from the world, and neither the world nor the devil can take it away from us. This treasure cannot be gained through deep knowledge, language skills, or a variety of books, but through a devout and humble spirit. So let us focus our greatest care and effort on turning our thoughts inward to that hidden, celestial, and eternal good—the divine, incomparable treasure. Why do we spend our time and effort chasing after external comforts, when such a great treasure as the kingdom of God, with all its blessings, lies within us? For in our heart and soul is the true school of the Holy Spirit, the true dwelling of the Holy Trinity, the very temple of God (1 Cor. 6:19), the real house of prayer, where he wishes to be worshipped "in spirit and in truth." John 4:23, 24. For although God is universally present in all things, not limited by them (Isa. 66:1), filling heaven and earth in an unimaginable way, He particularly and specifically dwells in the soul of the enlightened Christian, taking His place and sitting there, as it were in His own image and likeness. Here He works in a manner fitting to Himself, responding to and supporting every groan and sigh of the devout soul. For how could He deny anything to the one with whom, and in whom, He resides? In short, nothing is more pleasing and agreeable to divine love than to share itself with all who sincerely seek it.




5. In order to this, however, the
soul must be at rest, which it never
can be till disengaged from the world.
This even some heathens were sensible
of, and accordingly one of them tells
us, “that the soul is incapable of wisdom
till it is composed and at rest.”
There is a fine passage in St. Cyprian
to this purpose. “This,” says he, “is
the true rest and security of the soul,
when the man, being delivered from
the storms and tempests of the world,
raises his heart and eyes unto God,
and endeavors to be like him. By this
he comes to understand, that all which
the world calls beautiful and valuable,
is truly hidden in his own soul, so that
he neither expects nor desires anything
from without. O celestial treasure,
to be delivered from the chains
and fetters of this world! O chief and
boundless good, not to be obtained by
any labor of ours, nor by our interest
with the great men of this world; in
short, not to be gained by our industry
and study; but solely and entirely, by
the grace and favor of God. For as
[pg 377]
the light of the sun proceeds from itself,
the day breaks from itself, the
fountain flows from itself, the rain falls
from itself, and waters the earth; so
the Holy Spirit descends freely into
that soul, which has raised itself from
the world unto God.”

  
5. However, for this to happen, the soul must be at peace, which it can never achieve until it is detached from the world. Even some non-believers recognized this, as one of them stated, "that the soul can't gain wisdom until it is calm and at peace." There’s a powerful quote from St. Cyprian regarding this. "This," he says, "True rest and security for the soul come when a person, free from the storms and chaos of the world, raises their heart and eyes to God, striving to be like Him. In doing this, they realize that everything the world deems beautiful and valuable is truly found within their own soul, so they no longer seek or desire anything from external sources. Oh, heavenly treasure, to be liberated from the chains and constraints of this world! Oh, the greatest and boundless good, which we achieve not through our own efforts or connections to the powerful in this world; in short, not earned through hard work or study, but solely and completely through the grace and favor of God. Just as [pg 377] sunlight shines from itself, the day breaks on its own, the fountain flows naturally, and the rain falls freely to nourish the earth; in the same way, the Holy Spirit generously descends upon the soul that has elevated itself from the world to God."



6. These words of St. Cyprian express
a great truth, and are a sort of
epitome of this Book. In a word, this
turning inwards of the soul, very often
gives us a view of the inward treasure
of our souls, though but for a moment.
And one such moment is better than
heaven and earth, and all the creatures.
Hence St. Bernard truly observed,
“that he who has once learned
to descend into himself, to seek the
face of God, and taste the sweetness
of his presence in the inmost recesses
of the heart, will think it more tolerable
to suffer even the pains of hell for
a season, than, after having tasted the
sweetness of this divine exercise, to
return again to the pleasures, or rather,
to the lusts and wearisome gratifications
of the world and the flesh, arising
from the insatiable cravings of the
inferior appetites.” In short, such a
soul not only feels the highest happiness,
by finding in itself the presence
of God; but also the deepest misery,
in being deprived of it. By this the
true Christian is fully instructed, that
by dying to the world, he lives in God,
as the fountain of life; and, on the
other hand, that the more he lives to
the world, the more he dies unto God:
that the soul which is dead to the
world, truly lives unto God, and is his
joy, or, as the Song of Solomon expresses
it, is better than the taste of
wine, or the smell of all spices (Cant.
4:10); while on the other hand, the
hearts of worldly men are but sour
grapes, as the grapes of Sodom, which
are as gall, and their clusters are bitter.
Deut. 32:32. The soul that is
dead to the world, may be discovered
by these tokens. It resigns its own
will to the will of God in all things; it
suppresses self-love; it mortifies the
desires of the flesh; it avoids worldly
pleasures; it esteems itself as the meanest
of all, and is not apt to judge or
censure a neighbor. Such a one refers
all his injuries and wrongs to the God
of righteousness, to whom vengeance
belongeth; he is not puffed up with
the applause of men, nor grieved by
their revilings; in a word, he bears
everything with patience and without
repining. A noble instance of this resigned
temper we have in king David
(2 Sam. 23:15-17), when he poured out
before the Lord the water of the well
of Bethlehem, after which he had so
earnestly longed, and which three
mighty men of his host had brought
for him at the hazard of their lives.
This was an action of great self-denial;
for he would not gratify his desires by
tasting that for which three men had
ventured their lives.

6. These words of St. Cyprian express a significant truth and summarize this Book well. Essentially, this inward turn of the soul often reveals the deep treasure within us, even if just for a moment. And even one such moment is worth more than heaven and earth and all of creation. Hence, St. Bernard rightly noted, "Anyone who has learned to look inward, seek God's presence, and experience the joy of His closeness in the depths of their heart will find it easier to endure the torments of hell for a while than to go back to the fleeting pleasures, or rather, the desires and exhausting indulgences of the world and the flesh, which arise from the endless cravings of base desires." In short, such a soul not only experiences the greatest happiness by finding God’s presence within but also the deepest misery from being deprived of it. This teaches the true Christian that by dying to the world, he lives in God as the source of life; conversely, the more he lives for the world, the more he dies to God: the soul that is dead to the world truly lives for God and is His joy, or, as the Song of Solomon puts it, is better than the taste of wine or the fragrance of all spices (Cant. 4:10); while, on the other hand, the hearts of worldly people are like sour grapes, akin to the grapes of Sodom, which are bitter and galling (Deut. 32:32). The soul that is dead to the world can be recognized by these signs. It submits its will to God’s will in all things; it suppresses self-love; it mortifies the desires of the flesh; it avoids worldly pleasures; it regards itself as the lowest of all and is not quick to judge or criticize others. Such a person attributes all his grievances and wrongs to the righteous God, to whom vengeance belongs; he is not swayed by the praise of others nor hurt by their insults; in short, he endures everything with patience and without complaint. A striking example of this resigned attitude can be found in King David (2 Sam. 23:15-17), when he poured out before the Lord the water from the well of Bethlehem, for which he had longed so earnestly, and which three mighty men of his army had brought to him at the risk of their lives. This was a remarkable act of self-denial; he refused to satisfy his desires by tasting what three men had risked their lives to bring him.




7. Herein consists the true perfection
of the Christian life. For perfection
is not, as some suppose, a sublime,
spiritual kind of relish for heavenly
enjoyments; but it is the denying our
own will, the contempt of the pleasures
and profits of this life, the acknowledging
our own vileness, constant
resignation to the will of God,
and unwearied love and unfeigned compassion
for our neighbor. In a word,
it is that degree of love, which, allowing
for human infirmities, thinks of
nothing, seeks nothing, desires nothing
but God. This is that true Christian
virtue, true liberty, and true
peace, which consists in overcoming
the flesh and fleshly desires, as will appear
in this Third Book, and as thou
wilt learn from thine own experience,
[pg 378]
if thou wilt apply the truth. For
which great end, I pray that divine
grace may descend both upon the
reader and writer, that it may please
God to begin, strengthen, and perfect
his good work in us, to the praise and
glory of himself. Amen.

  
7. This is the true perfection of the Christian life. Perfection isn’t, as some think, a lofty, spiritual enjoyment of heavenly things; instead, it involves denying our own will, disregarding the pleasures and profits of this world, recognizing our own shortcomings, consistently submitting to God’s will, and having tireless love and genuine compassion for others. In short, it’s a kind of love that, while accepting human weaknesses, thinks of nothing, seeks nothing, and desires nothing except God. This represents true Christian virtue, true freedom, and true peace, which comes from conquering the flesh and its desires, as will be shown in this Third Book, and as you will learn from your own experience,  
[pg 378]  
if you are open to the truth. For this important purpose, I pray that divine grace may come down upon both the reader and the writer, that it may please God to begin, strengthen, and perfect His good work in us, to the praise and glory of Himself. Amen.









 Chapter 1.


 About the Great Internal Treasure of an Enlightened Believer.



Don't you know that your body is the temple of the Holy Spirit that is in you, which you received from God?1Cor.6:19.




That the hearts of believers are
the habitation of the Holy Trinity,
is largely attested in Scripture, as Lev.
26:11; Isa. 44:3; 57:15; Joel 2:27;
John 14:23; 17:23; Rom. 8:9-11; 1
Cor. 2:11, 12; 3:16; 6:19; 2 Cor. 6:16;
Gal. 2:20; Ephes. 3:17; 4:24;
Col. 3:10; 1 John 4:13. But who is
there among Christians that understands,
values, or inquires after this
immense and hidden treasure? I
thought it desirable, therefore, to explain
at large the spiritual and heavenly
dignity of the true Christian, and
to show every one how to seek and
find this sublime treasure in himself.
The foundation of this doctrine has
been already laid down in Book I,
proving how the Word of God, through
faith, exerts its power in the heart of
man. And in Book II, it has been
shown how God discovers himself to
the devout soul, as the highest love,
goodness, beauty, holiness, and wisdom.

  
The hearts of believers are the home of the Holy Trinity, as supported by various passages in Scripture, such as Lev. 26:11; Isa. 44:3; 57:15; Joel 2:27; John 14:23; 17:23; Rom. 8:9-11; 1 Cor. 2:11, 12; 3:16; 6:19; 2 Cor. 6:16; Gal. 2:20; Ephes. 3:17; 4:24; Col. 3:10; 1 John 4:13. But who among Christians truly understands, values, or seeks after this vast and hidden treasure? I thought it important to explain in detail the spiritual and heavenly worth of a true Christian and to guide everyone on how to seek and discover this extraordinary treasure within themselves. The foundation of this teaching has already been established in Book I, demonstrating how the Word of God, through faith, has power in the human heart. In Book II, it has been shown how God reveals Himself to the devoted soul as the ultimate love, goodness, beauty, holiness, and wisdom.



2. But as this high treasure cannot
be worthily perceived or understood,
except in the still and quiet sabbath
of the soul, in which the Holy Spirit
teaches us inwardly by meditation on
the Word, in which he enlightens us,
and “searcheth all things, yea, the deep
things of God” (1 Cor. 2:10); upon
this account, we must first of all learn,
how to bring the soul to that quiet
state of internal rest. Something has
been said by way of foundation upon
this head, in the chapters treating of
Prayer, inserted in Book II; which
comes now more fully and perfectly to
be handled in this Third Book: namely,
how this hidden treasure, this pearl
in the field of our hearts (Matt. 13:44,
45), is to be sought for by entering into
ourselves, or rather into God. And
this is the inward sabbath of a heart
cleansed and purified by faith (Acts
15:9), and enlightened by the Holy
Ghost. From this treasure of the
Spirit and kingdom of God, hidden in
the believing soul, sprang the wisdom
of all the enlightened, Patriarchs,
Prophets, Apostles, and other men of
God that have ever existed. This pearl,
then, is worth looking after, this field
is worth tilling, and this gift of the
[pg 379]
Spirit and divine grace must be stirred
up in us; even as a spark of fire, which
by continual application of breath, is
blown up into a bright flame. 2 Tim.
1:6.

2. But since this great treasure can only be truly appreciated and understood in the calm and peaceful sabbath of the soul, where the Holy Spirit teaches us internally through meditation on the Word, enlightening us and “explores everything, including the profound aspects of God” (1 Cor. 2:10); for this reason, we must first learn how to bring our souls to that peaceful state of internal rest. A foundation has already been laid on this topic in the chapters about Prayer found in Book II; which will now be discussed more thoroughly in this Third Book: specifically, how this hidden treasure, this pearl lying in the field of our hearts (Matt. 13:44, 45), is to be sought by turning inward, or even more so, toward God. This is the inward sabbath of a heart cleansed and purified by faith (Acts 15:9), and illuminated by the Holy Spirit. From this treasure of the Spirit and the kingdom of God, hidden within the believing soul, came the wisdom of all the enlightened, Patriarchs, Prophets, Apostles, and other servants of God that have ever lived. This pearl is indeed worth pursuing, this field is worth cultivating, and this gift of the [pg 379] Spirit and divine grace must be ignited within us; just like a spark of fire that, with constant application of breath, flares up into a brilliant flame. 2 Tim. 1:6.




3. But that thou mayest more fully
and distinctly apprehend in the commencement
of this Third Book, which
relates entirely to the inward man,
how the children of God are to be
drawn from the exterior to the interior
man, or the ground of the heart; that
they may search, know, purify, and
change it, and keep their spiritual eyes
fixed upon God, and his kingdom in
the inmost recesses of the soul; that
the reader, I say, may more fully understand
this, I shall first of all more
generally in this chapter, and then
more particularly, touch upon and explain
the several heads of this doctrine,
referring occasionally to the Theology
of Dr. John Tauler, and quoting him
as often as possible in his own words.
And here I may remark, that as the
Holy Scripture, great and sacred as it is,
regards the heart of man; so likewise,
the whole divinity of Tauler aims at
the inward man, the ground of the
heart, and deepest recesses of the soul.
Hence it is, that he again and again
inculcates, “that God and the kingdom
of God, are purely to be enjoyed,
sought for, and found in the ground
of the heart:” that is, whatsoever the
Holy Scripture and its true interpretation,
discover outwardly, all that
ought to be really, spiritually, and
truly felt and experienced in the
ground of the soul. This cannot be
without a frequent entering into the
centre of the heart; so that the more
deeply a man retires from the world,
so much the more closely he is united
to God; and the oftener the devout
Christian practises this exercise, the
more clearly will the kingdom of God,
and this hidden treasure, be manifested
in his soul. He that does not perceive
in himself these fruits of the Spirit, or
the new man, will never be one jot
more acceptable in the sight of God for
all his great knowledge and science;
but shall be reckoned among those of
whom Christ says, that they shall say
in the last day, “Lord, Lord, have we
not prophesied in thy name?” Matt.
7:21. For it is not the external appearance,
but the internal reality, that
will avail in the sight of God; not that
which consists in the letter, but that
which flows from the Spirit, and consists
in the Spirit. This is the true
ground of the distinction mentioned
in the Preface, betwixt one taught by
the world, and him that is taught of
God; that is, betwixt a learned man,
and a holy man. The learned man is
instructed outwardly by the letter;
but the holy man by God, inwardly by
the Holy Ghost, by the “anointing”
which teacheth all things. 1 John 2:27.
The wisdom of the learned consists
in words; the wisdom of the holy
man, in power. For “the kingdom of
God is not in words, but in power.” 1
Cor. 4:20.

  
3. To help you more fully understand this Third Book, which is all about the inner person, I'll explain how the children of God are to move from focusing on the outside to the inside, or the core of the heart. This is so they can explore, know, purify, and transform it, and keep their spiritual eyes fixed on God and His kingdom deep within their souls. To make this clearer for the reader, I will first discuss this more broadly in this chapter and then dive deeper into the specifics of this teaching, referencing the theology of Dr. John Tauler and quoting him in his own words as much as possible. Furthermore, I’d like to note that just as the Holy Scripture, in all its greatness and sanctity, focuses on the heart of man, Tauler’s entire doctrine targets the inner person, the core of the heart, and the deepest parts of the soul. This is why he reiterates that "God and the kingdom of God are to be purely enjoyed, sought, and found in the heart's core;" meaning, everything that Holy Scripture and its true interpretation reveal outwardly should truly and spiritually be felt and experienced in the soul's essence. This cannot happen without frequently going deep into the heart; the more a person withdraws from the world, the closer they become united with God. The more often a devoted Christian engages in this practice, the clearer the kingdom of God and this hidden treasure will be revealed in their soul. If someone does not see these fruits of the Spirit or the new person within themselves, they won’t be any more acceptable in God’s eyes no matter how much knowledge or understanding they have; they will be among those whom Christ refers to when they say on the last day, "Lord, Lord, have we not prophesied in your name?” Matt. 7:21. For it's not the external appearance that counts in God’s sight, but the internal reality; not what is written, but what comes from the Spirit and exists in the Spirit. This illustrates the distinction mentioned in the Preface, between someone taught by the world and someone taught by God; that is, between a *learned* person and a *holy* person. The learned person is instructed externally by the letter; the holy person, however, is taught inwardly by God, through the Holy Spirit, through the "anointing" that teaches all things. 1 John 2:27. The wisdom of the learned is found in words; the wisdom of the holy person is found in power. For "the kingdom of God is not in words, but in power." 1 Cor. 4:20.




4. But as a general account of this
will not be sufficient for the simple
and unlearned, to bring them to this
fundamental knowledge of themselves,
I shall therefore descend to a more
particular explication, asking them,
at the same time, to attend to the
“Five Parts” of their Catechism, and
to understand how these are not to
remain without them, but must be
within them. First, therefore, thou
believest that God delivered his law
upon Mount Sinai, written upon two
tables of stone; and that this law is
the will of God, which thou art obliged
to obey. You do well to believe this.
But this faith profiteth not, unless
[pg 380]
God himself write his law in your
heart (Jer. 31:33), and accomplish
his will in you. Now this can never
be effected, unless, having now become
a Christian, you dedicate your
whole heart to God, and offer up your
will to him, that His will may be fulfilled
in you. The royal prophet
David, who well knew the dignity
and necessity of this divine operation,
employs especially the whole 119th
Psalm in earnest prayers to God, that
he would vouchsafe to guide and govern
him according to his law and testimonies,
that so this heavenly work
might not by any means be hindered
in him. Further, you believe that
Christ is your righteousness, your life
and salvation. 1 Cor. 1:30. You do
well to believe this, “for other foundation
can no man lay than that is laid,
which is Jesus Christ” (1 Cor. 3:11):
“Neither is there salvation in any
other; for there is none other name
under heaven given among men,
whereby we must be saved.” Acts 4:12.
Yet, remember that you must
have Christ within you; that is, you
must lay hold on him inwardly by
faith, and make him, both as to his
Person and office, your own. For if
Christ be thine, it follows that all
things which are God's are also yours;
and that if he had ten thousand worlds
and kingdoms full of righteousness and
blessedness, yet by faith all are thine.
For the righteousness of Christ is
greater than all these. So in like
manner, though the guilt of ten thousand
worlds lay upon thee, yet should
it not be able to hurt thee. This then
is the treasure which thou must have
within thee, as our Lord tells us, “The
kingdom of God is within you” (Luke
17:21): that is, “righteousness, and
peace, and joy in the Holy Ghost.”
Rom. 14:17.—Thou believest that
Christ is the eternal Word of the Father;
that he is the true life and light
of man. John 1:4. Thou believest
aright. But then, thou must take
care, that this Word speak in thee,
that this light shine in thee, that this
life live in thee. For unless thou hast
this inward treasure in thy soul, and
art united to Christ by a living faith,
everything else shall avail thee nothing.
Again, thou thinkest thyself obliged
by duty and interest, to pray to
God, to give him thanks, and to praise
his name (Psalm 92:1, 2), and in this
thou judgest right. But take care
that Christ himself pray within thee,
and the Holy Spirit groan within
thee (Rom. 8:26); for as he is “the
Spirit of grace and of supplications”
(Zech. 12:10), so, in order to make
thy prayers effectual, it is necessary
that he also pray in thy heart, the
temple of spirit and truth. John 4:23.
If this be not done, thy prayers
are all of little avail.—Thou believest
that in Baptism thou receivest remission
of sins, the new birth, and adoption
as a child of God. Thou believest
aright. But unless thou find in thyself
the fruit of baptism, the new birth,
the unction of the Spirit, and divine
illumination, thy baptism shall avail
thee nothing.—Thou believest, according
to the words of St. Matthew (Matt.
26:26), that in the external Sacrament
of the Lord's Supper, thou receivest
the true, essential body and the blood
of Christ. Thou believest aright. But
if thou dost not also eat it inwardly
and spiritually, thou wilt not only
lose all the benefits of that institution,
but dost also eat and drink condemnation
to thyself. 1 Cor. 11:29.—Thou
believest that Christ was the true
Lamb of God offered for us upon the
cross. John 1:29. Yet consider: What
good can this do thee, unless the same
[pg 381]
Lamb of God become the daily food
and nourishment of thy inward man?
1 Cor. 5:7. It appears, therefore,
that thy treasure ought to be within
thee, and that unless thou seek it there,
thou shalt never find it.

  
4. But since a general overview won't be enough for the simple and uneducated to grasp this essential understanding of themselves, I'll break it down further, asking them, at the same time, to focus on the “5 Parts” of their Catechism and to recognize that these should not remain outdoors them but must be inside them. First, you believe that God gave his law on Mount Sinai, written on two stone tablets, and that this law represents God's will, which you are required to follow. It's good that you believe this. However, this faith is of no use unless [pg 380] God himself writes his law in your heart (Jer. 31:33) and fulfills his will in you. This can only happen if, now that you've become a Christian, you fully dedicate your heart to God and submit your will to him so that His will may be realized in you. The royal prophet David, who understood the importance and necessity of this divine work, devotes the entire 119th Psalm to earnest prayers, asking God to lead and guide him according to his law and commandments, so that this heavenly work may not be obstructed in him. Furthermore, you believe that Christ is your righteousness, life, and salvation (1 Cor. 1:30). It's good to believe this, "Because no one can lay any foundation other than the one that has already been laid, which is Jesus Christ." (1 Cor. 3:11); "There is no other way to be saved, for there is no other name under heaven given to humanity by which we must be saved." (Acts 4:12). Yet, remember that you must have Christ within you; that is, you must internalize him through faith and make him, in both his Person and role, your own. For if Christ is yours, it follows that all things that belong to God also belong to you; and if he possessed countless worlds and kingdoms full of righteousness and blessings, through faith, they all belong to you. For the righteousness of Christ surpasses all these. Similarly, although the guilt of countless worlds may rest upon you, it should not harm you. This, then, is the treasure you must possess within you, as our Lord tells us, "The kingdom of God is inside you." (Luke 17:21): that is, “righteousness, peace, and joy in the Holy Spirit.” (Rom. 14:17). You believe that Christ is the eternal Word of the Father and that he is the true life and light of humanity (John 1:4). You believe rightly. But, you must ensure that this Word speaks in you, that this light shines in you, and that this life lives in you. For unless you have this inner treasure in your soul and are connected to Christ through a living faith, everything else will be of little value. Again, you feel obligated by duty and interest to pray to God, to thank him, and to praise his name (Psalm 92:1, 2), and you are correct in this. But make sure that Christ himself prays within you, and that the Holy Spirit groans within you (Rom. 8:26); for he is "the Spirit of grace and prayers" (Zech. 12:10), and to make your prayers effective, it’s essential that he also prays in your heart, which is the temple of spirit and truth (John 4:23). If this isn’t done, your prayers will be of little worth. You believe that through Baptism you receive forgiveness of sins, a new birth, and adoption as a child of God. You believe correctly. However, unless you see the effects of baptism in yourself, such as the new birth, the anointing of the Spirit, and divine illumination, your baptism will not benefit you. You believe, according to the words of St. Matthew (Matt. 26:26), that in the outward Sacrament of the Lord's Supper, you receive the true, essential body and blood of Christ. You believe rightly. But if you do not also consume it inwardly and spiritually, you will not only miss out on all the benefits of that institution but will also eat and drink judgment upon yourself (1 Cor. 11:29). You believe that Christ was the true Lamb of God sacrificed for us on the cross (John 1:29). Yet consider: What good does this do you unless that same [pg 381] Lamb of God becomes the daily food and nourishment of your inner being? (1 Cor. 5:7). It becomes clear, then, that your treasure should be inside you, and that unless you seek it there, you will never find it.








 Chapter 2.


 True faith and communication with the soul are the only ways to achieve this inner treasure.



Remember this again, you wrongdoers.Understood. Please provide the short text you would like me to modernize.Isa.46:8




The true way of attaining this divine
inward treasure is, by a true
and living faith. Though we have
already in Books I and II treated
largely of faith, with all its powers
and properties, how it cleaves unto
Christ, rests and depends upon him;
yet we must here return to it, and
show of what use and advantage it is,
in the matter before us. The property
of a true and living faith is, to cleave
unto God with our whole heart; to
put our whole trust in him; to depend
upon him; to dedicate and resign
ourselves entirely to his mercy and
goodness; to be united to God; and
to enjoy him in the internal rest of
the soul. True faith prefers nothing
to God; it makes him the true object
of all its desires, by unfeigned abstraction
from all earthly comforts. In a
word, it places its chief, eternal, infinite,
and perfect good in Him alone,
who is the true fountain of all good,
whether in heaven or earth, in time
or eternity, and all through Jesus
Christ, who is “the author and finisher
of our faith.” Heb. 12:2. This
is that faith which leads us to our inward
treasure, which is our chief
good. Of this the Psalmist was an
instance: he was full of this faith:
“Whom,” says he, “have I in heaven
but thee? and there is none upon
earth that I desire besides thee.” Ps.
73:25. Such was the faith of Mary,
the sister of Lazarus, when she sat at
Jesus' feet, and heard his word with
eagerness. Luke 10:39. For faith,
as has been observed, brings the soul
into the true sabbath of the heart,
into a state of divine quiet and heavenly
rest, in which God delights to
manifest himself. Therefore the Lord
said to Martha: “Martha, Martha,
thou art careful and troubled about
many things: but one thing is needful:
and Mary hath chosen that good
part, which shall not be taken away
from her.” Luke 10:41, 42. What is
“that good part” but God in Jesus
Christ? For by this faith which
opens the heart, in order to receive
God alone is that better part chosen.
By this faith it is, that the ever-blessed
Trinity enters into the heart,
and takes possession of it. Eph. 3:17;
John 14:23. This is “that good
part” which we ought all to choose;
namely, eternal life and blessedness.

  
The true way to attain this divine inward treasure is through a genuine and living faith. Even though we've already discussed faith extensively in Books I and II, covering its powers and properties, how it connects to Christ, and how we rely on Him, we need to revisit this topic here to highlight its importance and benefits related to our current subject. A true and living faith involves completely connecting with God; putting our entire trust in Him; relying on Him; fully dedicating and surrendering ourselves to His mercy and goodness; being united with God; and experiencing Him in the inner peace of our souls. True faith prioritizes nothing above God; it makes Him the central focus of all its desires, allowing for genuine detachment from worldly comforts. In short, it places its ultimate, eternal, infinite, and perfect good solely in Him, who is the true source of all goodness, whether in heaven or earth, in time or eternity, and all through Jesus Christ, who is “the creator and perfecter of our faith.” Heb. 12:2. This is the faith that leads us to our inward treasure, which is our greatest good. The Psalmist exemplified this; he was full of this faith: "Who," he said, "Do I have anyone in heaven except you? And there’s no one on earth that I want besides you." Ps. 73:25. Such was the faith of Mary, the sister of Lazarus, when she sat at Jesus' feet, listening eagerly to His words. Luke 10:39. As mentioned before, faith brings the soul into the true Sabbath of the heart, into a state of divine peace and heavenly rest, where God loves to reveal Himself. Therefore, the Lord said to Martha: “Martha, Martha, you are worried and upset about so many things, but only one thing is necessary. Mary has chosen what is good, and it won’t be taken away from her.” Luke 10:41, 42. What is “the best part” if not God in Jesus Christ? It is through this faith that opens the heart to receive God alone that we choose that better part. It is through this faith that the ever-blessed Trinity enters into the heart and takes possession of it. Eph. 3:17; John 14:23. This is "the good part" we should all choose; namely, eternal life and blessedness.



2. In this one article is contained
the whole sum of the Christian religion;
it is the fountain of charity
and of all virtues. For faith produceth
love; love produceth hope; hope,
patience; patience worketh meekness;
[pg 382]
meekness, humility; humility produceth
the fear of God; and the fear of
God teacheth us to pray to him, to
“crucify the flesh” (Gal. 5:24), to
deny ourselves, to hate our own life,
and to despise the world. Matt. 16:24.
Upon this account St. John
calls faith, “the victory that overcometh
the world.” 1 John 5:4. This
was that one thing to which our
Lord directed the attention of the
rich young man in the Gospel (Luke
18:18), when he asked him, saying,
“Good Master, what shall I do to inherit
eternal life?” When he had
commanded him to keep the commandments
of God, he answered, “All
these have I kept from my youth up.”
Jesus, hearing him, said, “Yet lackest
thou one thing; sell all that thou hast,
and distribute unto the poor, and thou
shalt have treasure in heaven; and
come follow me.” In these words
the Lord directs him to choose that
one thing, that better part, by faith;
and, by forsaking himself and his
worldly possessions, to turn to God,
the true fountain and centre of his
being and happiness. From this one
thing proceeds the whole Christian
life, and all the commandments, as a
stream from its fountain, not by compulsion
or law, but from love and freedom
of the spirit. “For it is God
which worketh in us both to will and
to do of his good pleasure” (Phil. 2:13);
neither will he own anything in
us as his, which he himself has not
wrought. Here, then, is no need of
laws, no need of commands or prohibitions.
For faith, by its free motion
and spirit, does everything in us
which is necessary to be done: that
is, it surrenders itself freely and entirely
to God, and to the operations
of his grace. And this is what the
prophet Isaiah means, when he invites
us to come unto God, to “buy wine
and milk without money and without
price.” Isa. 55:1.

2. This one article includes the entire essence of the Christian faith; it is the source of love and all virtues. Faith produces love; love generates hope; hope leads to patience; patience brings about meekness; meekness fosters humility; humility results in the fear of God; and the fear of God teaches us to pray to Him, to "deny the flesh" (Gal. 5:24), to deny ourselves, to dislike our own lives, and to disregard the world. Matt. 16:24. For this reason, St. John refers to faith as "the victory that conquers the world." 1 John 5:4. This was the one thing our Lord pointed out to the rich young man in the Gospel (Luke 18:18) when he asked, "Good Master, what should I do to gain eternal life?" After telling him to keep God's commandments, the young man replied, "I've kept all of these since I was young." Jesus responded, "But you still need one thing: sell everything you own, give to the poor, and you’ll have treasure in heaven; then come follow me." In these words, the Lord encourages him to choose that one thing, that better path, through faith; and by giving up himself and his worldly possessions, to turn to God, the true source and center of his existence and happiness. From this one choice flows the entire Christian life and all the commandments, like a stream from its source, not through compulsion or law, but from love and spiritual freedom. "For it is God who works in us to want and to act according to His good purpose." (Phil. 2:13); He will not claim anything in us as His unless He has created it. Therefore, there is no need for laws, commands, or prohibitions here. Faith, by its free will and spirit, does everything necessary within us: it freely and completely surrenders to God and to the workings of His grace. This is what the prophet Isaiah means when he invites us to come unto God and “get wine and milk for free.” Isa. 55:1.



3. Faith, then, is the means of attaining
to this inward treasure, whilst
it keeps a sabbath of rest unto God in
every soul that is collected into itself.
For as the motion of the heavens is
therefore the most perfect, because it
terminates in itself, and returns to its
beginning; so the life of man may then
be accounted most excellent and perfect
when it returns to its original,
which is God. And this a man does,
when he enters deeply into himself,
having collected all the powers of his
understanding, will, and memory, and
emptied them of the world, and all the
lusts of the flesh; offering up his soul,
with all its affections, to God, by the
Holy Ghost, and celebrating an eternal
sabbath in his presence. Then God
begins to operate in him. He waits
for such a frame of spirit, and rejoices
to finish his work within us. For so
great is the love of God towards us,
so ardent is his affection, that it is as
if his divinity itself could not consist
without us; as if he should himself
cease to be, unless he could discover
the abyss of his divinity in us, and
transfuse the overflowing fulness of
his essence into us. So that the most
acceptable service a man can do unto
God, is to keep his heart so quiet and
still that God may rest and manifest
himself in it. All that God requires,
in order to accomplish this work in
us, is an humble and quiet spirit.
Whenever he finds such a habitation,
he dwells there with a high manifestation
of his wisdom and power. The
eternal wisdom of God cannot unite
with the wisdom of man; but when
the human soul is entirely submitted
to God, then God entirely rests in her.
But if thou wilt engage thy will, thy
[pg 383]
understanding, memory, and affections
in the service of thy own mind, then
they are no longer proper instruments
for the work of God. For in every
union of two beings as one, the one
must of necessity be active and the
other passive. But God is an infinite
and eternally active power, an essential
pure motion; perpetually operating
in thee, unless hindered by thee.
This may be illustrated by the following
similitude: as the eye cannot fix
upon any object, nor receive any impressions
from it, unless it be free
from all other images (for otherwise
one will hinder the other); so the
soul, with all her powers, understanding,
will, and memory, can receive no
impressions or influences from God, if
it be not empty of, and disengaged
from, the world. The ear cannot receive
or enjoy the sweetest music,
whilst employed and filled with other
sounds: so neither can the soul receive
the divine sweetness whilst it listens
to the voice of the world. The more,
therefore, a soul withdraws itself from
the world, the nearer it approaches to
God. The more it renounces the pleasures
of the flesh, the nearer it comes
to the participation of “the divine nature.”
2 Pet. 1:4.

3. Faith is the way to achieve this inner treasure, while it provides a Sabbath of rest to God in every soul that is centered within itself. Just as the movement of the heavens is perfect because it comes full circle, returning to its origin, a person's life can be seen as most excellent and complete when it returns to its source, which is God. This happens when someone deeply introspects, bringing together all their understanding, will, and memory, clearing them of worldly distractions and desires. They present their soul, along with its emotions, to God, through the Holy Spirit, and celebrate an eternal Sabbath in His presence. Then, God begins to work within them. He waits for this state of spirit and delights in completing His work in us. God's love for us is so great and intense that it seems His divinity can't exist without us; as if He would cease to be unless He could reveal the depth of His divinity in us and pour the overflowing fullness of His essence into us. The most acceptable service to God is to keep one’s heart so calm and still that God can rest and reveal Himself in it. All God asks to accomplish this work in us is a humble and tranquil spirit. Whenever He finds such a dwelling place, He resides there with a profound display of His wisdom and power. God's eternal wisdom cannot merge with human wisdom; but when a human soul fully surrenders to God, then God completely rests within her. However, if you choose to focus your will, understanding, memory, and emotions on your own thoughts, then they can no longer serve as instruments for God's work. In any union of two beings as one, one must necessarily be active and the other passive. But God is an infinite and eternally active power, a pure essence of motion, always working within you unless you obstruct Him. This can be illustrated like this: just as the eye cannot focus on any object or receive impressions from it unless it is free from all other images (or else they interfere), the soul, along with all its powers—understanding, will, and memory—cannot receive impressions or influences from God if it is not empty and detached from the world. The ear cannot hear or enjoy the sweetest music while occupied with other sounds; similarly, the soul cannot experience divine sweetness while listening to the voice of the world. Therefore, the more a soul withdraws from the world, the closer it gets to God. The more it turns away from fleshly pleasures, the nearer it comes to participating in “the divine nature.” 2 Pet. 1:4.



4. Nature cannot admit a vacuum.
So if a man will empty himself of the
love of the world and himself, with all
his passions and affections for worldly
things, God will infallibly fill his soul
with divine grace, love, wisdom, and
knowledge. But if thou art full of
worldly things, thou canst not at the
same time be full of heavenly things.
When Abraham, at the command of
God, went from his own country and
kindred, then was he enlightened from
above. Gen. 12:1; 13:1. Our carnal
affections, self-love, self-will, and self-conceit,
with all our inclinations to the
profits and pleasures of the world, are
to us as so many near friends and relations;
and it is hard to flesh and
blood to part with them. But how
hard soever it be, this is the first step
that conducts to this hidden treasure,
this pearl of great price; of which our
Lord says, that the merchant having
“found one pearl of great price, went
and sold all that he had, and bought
it.” Matt. 13:46. This is what the
Lord says: “Verily, I say unto you,
There is no man that hath left house,
or brethren, or sisters, or father, or
mother, or wife, or children, or lands,
for my sake, but shall receive a hundredfold,
and eternal life.” Mark 10:29,
30. What are our brethren and
sisters but our carnal lusts and corrupt
inclinations, of which we must
be emptied, if we expect to be filled
with the fulness of God. As the Virgin
Mary was a pure, immaculate virgin
(so remaining eternally), when
she conceived our Lord Jesus Christ
(Luke 1:27); so must every soul be
like a pure, immaculate virgin; that
is, be unspotted, free from all the pollutions
of the world, in order to this
spiritual conception of him. A soul
thus pure and unspotted is, “as the
king's daughter, all glorious within”
(Psalm 45:13); enriched with hidden
treasure. But how can the soul be
betrothed to God, that is betrothed to
the world? “I come,” saith our blessed
Lord, “to send fire on the earth.” Luke
12:49. Oh, that such a fire of divine
love would so burn in us as to consume
all our dross of worldly affections, that
nothing might live and move in us but
the pure and holy love of God! He
adds, “I came not to send peace, but
a sword.” Luke 12:51; Matt. 10:34.
And would to God that the Holy Spirit
might so mortify and destroy all our
carnal concupiscence, that God alone
[pg 384]
might move and operate in us! But
if you will say, that you are so much
taken up with the business of the
world, that you cannot be so collected
as you ought, then set apart some corner
of your house, and some little portion
of your time, either by day or
night, to retire into yourself, and to
pour out your soul to God, in the
words of St. Augustine: “Lord, my
God, be pleased to enter into covenant
with me, that I may die entirely to
myself, and that thou mayest live in
me; let me keep silence in myself, and
do thou speak within me; let me rest
from all things, that thou mayest
operate in me.”

4. Nature can't stand a vacuum. So, if someone empties themselves of the love for the world and for themselves, letting go of all their passions and attachments to worldly things, God will definitely fill their soul with divine grace, love, wisdom, and knowledge. But if you are full of worldly things, you can't also be full of heavenly things. When Abraham followed God's command and left his homeland and relatives, he was enlightened from above. Gen. 12:1; 13:1. Our worldly affections, self-love, self-will, and self-importance, along with our desires for worldly profits and pleasures, act as close friends and family to us; it's tough for us to part with them. But no matter how difficult it is, this is the first step to discovering this hidden treasure, this pearl of great value; as our Lord says, the merchant who found one pearl of great value went and sold everything he had to buy it. “found a valuable pearl, went and sold everything he owned, and bought it.” Matt. 13:46. The Lord says: "Honestly, I say to you, anyone who has left their house, siblings, parents, spouse, children, or land for my sake will receive a hundred times as much and eternal life." Mark 10:29, 30. What are our brothers and sisters but our earthly desires and corrupt inclinations, which we must let go of if we hope to be filled with God's fullness? Just as the Virgin Mary was a pure and spotless virgin (and remains so forever) when she conceived our Lord Jesus Christ (Luke 1:27), every soul must also be like a pure, unblemished virgin—free from all worldly impurities—to experience this spiritual conception of Him. A soul that is pure and unblemished is "like the king's daughter, radiant from within" (Psalm 45:13); filled with hidden treasure. But how can a soul be dedicated to God if it is already dedicated to the world? “I've arrived,” says our blessed Lord, "to ignite passion on the earth." Luke 12:49. Oh, that such a fire of divine love would burn in us and consume all our worldly distractions, so that nothing but the pure and holy love of God may live and act in us! He continues, “I didn’t come to bring peace, but a sword.” Luke 12:51; Matt. 10:34. And may the Holy Spirit so weaken and eliminate all our earthly desires that God alone [pg 384] might move and work within us! But if you say that you are so caught up in the affairs of the world that you can't focus as you should, then create a small space in your home, and a bit of time, either day or night, to retreat into yourself and pour out your soul to God, using the words of St. Augustine: “Lord, my God, please make a pact with me so that I can die to myself completely and you can live in me; help me be quiet within myself while you speak through me; let me find rest from everything so you can work in me.”









 Chapter 3.


 The entire treasure of our inner selves relies on faith, specifically in God, Christ, the Holy Spirit, and the Kingdom of God.



May God, out of the abundance of His glory, empower you through His Spirit in your inner self; so that Christ may live in your hearts through faith; and that you, being rooted and established in love, etc.Got it! Please provide the text you'd like me to modernize.Eph.3:16, 17.



A Christian ought to employ
his greatest care and diligence,
in learning the true nature and practice
of faith. It is faith that unites us
to Christ, and admits us into all the
blessedness of the kingdom of God.
Upon this account it is called, “a
substance;—the substance of things
hoped for.” Heb. 11. For our whole
Christian life consists in a living and
operative faith, not in mere knowledge,
not in a shadow or pretext, but in a
living, active power. In a word, it is
faith alone that can deliver us from
our bondage of corruption and misery,
and bring us into the glorious liberty
of the sons of God. Whence, at our
first admission into the Christian
Church by holy Baptism, through
which, as through a gate, we enter
into the fold of Christ's sheep, faith
stands at the head. “He that believeth
and is baptized, shall be saved.”
Mark 16:16. And St. Paul says,
“This is the word of faith which we
preach, that if thou believe in thine
heart, etc., thou shalt be saved, etc.”
Rom. 10:8-10. But as the nature of
faith may be better known by its properties,
I shall briefly speak of eight of
them in this chapter.

A Christian should dedicate their utmost care and effort to understanding the true nature and practice of faith. It's faith that connects us to Christ and allows us to experience the blessings of God's kingdom. That's why it’s referred to as "a substance; the substance of things we hope for." Heb. 11. Our entire Christian life is based on a living and active faith, not just knowledge, not in a mere semblance or facade, but in a genuine, dynamic force. In short, only faith can free us from our corruption and suffering, bringing us into the glorious freedom of God's children. At our entry into the Christian Church through holy Baptism, which serves as a gateway into Christ's flock, faith is paramount. "Whoever believes and is baptized will be saved." Mark 16:16. And St. Paul states, “This is the message of faith that we share: if you believe in your heart, etc., you will be saved, etc.” Rom. 10:8-10. To better understand the nature of faith, I will briefly discuss eight of its characteristics in this chapter.



2. The first of these is, spiritual
freedom or a release from sin and
death, from the devil, from hell, the
curse of the law, the Mosaic typical
ceremonies, and from all the commands
and traditions of men. For as
nothing can cause greater agony to
the soul, than to be compelled to bear
the fiery darts of Satan, and the tyranny
of Antichrist, by which the conscience
is fettered and entangled with
traditional precepts of men, as with
cords and chains: so nothing can give
it greater quiet, peace, and comfort,
than to be delivered from this servitude
of sin, Satan, and human traditions,
into a true freedom and liberty
of conscience; which liberty is nothing
but a true and saving faith. For by
[pg 385]
this faith we apprehend Jesus Christ,
and all the treasures of his grace, particularly
reconciliation with God, remission
of sins, the Holy Spirit, and
eternal life. He that has this faith
cannot be hurt by sin, death, the devil,
or the world; for he has Christ dwelling
in him, who is his righteousness
against sin; his life against death; his
strength against the devil; his heaven
against hell; his victory over the
world; his blessing against the curse
of all the world; his blessedness against
all the miseries of this world; his liberty,
from all the vain traditions of
men. This our blessed Lord has briefly
summed up in one sentence, “If the
Son shall make you free, ye shall be
free indeed.” John 8:36. Whence
Christ is all in all unto faith, and the
sum and completion of all our hopes
and all our blessedness. So that faith
gives quietness to the soul; peace and
plenty to the conscience; freeing it
from all fears and terrors, and causing
the heart to rest joyfully and quietly
in God.

2. The first of these is spiritual freedom, which means being released from sin and death, from the devil, from hell, from the curse of the law, from the ritual practices of Moses, and from all the rules and traditions created by people. Nothing can cause greater agony to the soul than being forced to endure the relentless attacks of Satan and the oppression of Antichrist, which bind and trap the conscience with human traditions like ropes and chains. Conversely, nothing can provide greater calm, peace, and comfort than being freed from the bondage of sin, Satan, and human traditions, and instead enjoying true freedom and liberty of conscience; this liberty is pure and saving faith. Through this faith, we grasp Jesus Christ and all the treasures of His grace, especially reconciliation with God, forgiveness of sins, the Holy Spirit, and eternal life. Those who possess this faith cannot be harmed by sin, death, the devil, or the world; for they have Christ living in them, who is their righteousness against sin, their life against death, their strength against the devil, their heaven against hell, their victory over the world, their blessing against the world's curses, their blessedness against all the miseries of this world, and their freedom from all the empty traditions of humanity. Our blessed Lord has succinctly summed this up in one sentence, “If the Son frees you, you are truly free.” John 8:36. Thus, Christ encompasses everything for faith, representing the totality and fulfillment of all our hopes and blessedness. Therefore, faith brings peace to the soul, satisfaction to the conscience, liberating it from all fears and terrors, allowing the heart to rest joyfully and peacefully in God.




3. Secondly, by faith the soul is united
to Christ, as a bride with her bridegroom—“I
will betroth thee unto me
forever; yea, I will betroth thee unto
me in righteousness.” Hosea 2:19.
The consequence of this espousal, is a
communication of all good things, yea,
and of the cross itself, so that all that
Christ has, belongs to the soul, and all
that the soul has, belongs to Christ.
Now as Christ has all heavenly and
eternal gifts, such as wisdom, righteousness,
sanctification, redemption,
blessedness, and eternal life (1 Cor. 1:30):
yea, is himself all these; the soul
therefore receives them all. And, on
the other hand, as our soul has nothing
but sin, uncleanness, calamity,
misery, sin and death, Christ has taken
to him all these; bestowing his good
things upon us, and taking our sins
and miseries upon himself. But as the
good things of Christ are eternal and
omnipotent, so they root out, swallow
up, and destroy all sin, death, and
misery that are in us. For the eternal
and invincible righteousness of Christ,
is so superior to the power of sin in us,
that it utterly destroys it; and by this
means, the soul is delivered from its
own sins, and clothed with the righteousness
of Jesus Christ. Isa. 61:10.
And surely this is a blessed exchange,
when a man changes sin for righteousness,
death for life, a curse for a blessing,
and eternal misery for eternal
blessedness. “There is therefore now
no condemnation to them which are
in Christ Jesus” (Rom. 8:1); for their
sins are swallowed up in his righteousness.
For if, as St. Paul says, “death
is swallowed up in victory” (1 Cor.
15:54), it follows that sin also must
be swallowed up.

  
3. Secondly, through faith, the soul is united with Christ, like a bride is with her groom—"I will bind you to me forever; yes, I will bind you to me in righteousness." Hosea 2:19. The result of this commitment is a sharing of all good things, even the cross itself, so that everything Christ has belongs to the soul, and everything the soul has belongs to Christ. Since Christ possesses all heavenly and eternal gifts, such as wisdom, righteousness, sanctification, redemption, blessedness, and eternal life (1 Cor. 1:30)—and embodies all these things—the soul receives them all. Conversely, since our soul has nothing but sin, uncleanness, trouble, misery, sin, and death, Christ takes all these upon Himself, offering us His good things while bearing our sins and miseries. However, just as Christ's good things are eternal and all-powerful, they eliminate, absorb, and destroy all sin, death, and misery within us. For the eternal and unbeatable righteousness of Christ is so much greater than the power of sin in us that it completely eradicates it; thus, the soul is freed from its sins and adorned with the righteousness of Jesus Christ. Isa. 61:10. And surely this is a wonderful exchange when a person trades sin for righteousness, death for life, a curse for a blessing, and eternal misery for eternal happiness. "There is now no condemnation for those who are in Christ Jesus." (Rom. 8:1); for their sins are overwhelmed by His righteousness. If, as St. Paul says, “Death is conquered by victory.” (1 Cor. 15:54), it follows that sin must also be consumed.



4. Hence, thirdly, it follows, that by
faith our souls are assured of everlasting
happiness. “I am persuaded,”
saith St. Paul, “that no creature shall
be able to separate us from the love
of God.” Rom. 8:38. “Behold, I lay
in Zion for a foundation a tried stone;
he that believeth shall not make
haste.” Isa. 28:16. And “I will make
with you an everlasting covenant.”
Isa. 55:3. “My kindness shall not
depart from thee, neither shall the
covenant of my peace be removed,
saith the Lord, that hath mercy on
thee.” Isa. 54:10.

4. Therefore, thirdly, it follows that through faith our souls are assured of everlasting happiness. "I'm sure," says St. Paul, "that no one will be able to separate us from the love of God." Rom. 8:38. "Listen, I’m putting a solid stone in Zion as a foundation; anyone who believes won’t be rushed." Isa. 28:16. And "I will create a lasting agreement with you." Isa. 55:3. "My kindness won't leave you, and the covenant of my peace won't be taken away, says the Lord, who has mercy on you." Isa. 54:10.




5. Hence, fourthly, arises the victory
of faith over sin, death, hell, and
the world. “Whatsoever is born of
God, overcometh the world:—who is
he that overcometh the world, but he
that believeth that Jesus is the Son of
God?” 1 John 5, 4. In these words,
the original of faith is discovered; that
[pg 386]
it proceeds not from the powers of
man, but that it is the work and gift
of God (John 6:29); and that regeneration
is a divine, and supernatural
work. And as this new birth is in all
respects superior to nature, therefore
it cannot be hurt by any assaults from
the world; for though a Christian be
ever so much despised and abused by
the world, yet is he in Christ a glorious
and triumphant conqueror. “In
all these things we are more than conquerors,
through him that loved us.”
Rom. 8:37.

  
5. Therefore, fourthly, we see the victory of faith over sin, death, hell, and the world. "Anything born of God conquers the world: who is it that conquers the world, but the one who believes that Jesus is the Son of God?" 1 John 5, 4. These words reveal the real source of faith; it does not come from human strength, but is the work and gift of God (John 6:29); and that being born again is a divine and supernatural act. Because this new birth is in every way greater than our natural existence, it cannot be harmed by any attacks from the world; for even if a Christian is looked down upon and mistreated by the world, in Christ, he is a glorious and victorious conqueror. “In all these things, we are more than winners through him who loved us.” Rom. 8:37. [pg 386] 




6. Hence also arises, fifthly, the glory
of faith, which is twofold: the one
spiritual and hidden; the other, future,
visible, and glorious in the world to
come. Now faith makes us partakers
of both kinds of Christ's glory. So
then, as the majesty of Christ consists
in his kingdom and high-priesthood;
so also he makes us kings and priests
unto God; an honor which, when St.
Peter speaks of, he can hardly find
words to express. “But ye,” says he,
“are a chosen generation, a royal
priesthood, a holy nation, a peculiar
people.” 1 Peter 2:9. Moreover, the
glory of Christ's kingdom consists in
this, that it is eternal, and all the blessings
and benefits of it are eternal:
eternal grace, everlasting righteousness,
unfading consolation, endless life,
joy, peace, and blessedness. What
good could we expect from a temporal
prince? All the world itself, and all
its glories decay and perish; and there
is no trust to be put in princes, nor in
any child of man. But Christ is our
Eternal King; and all his favors and
blessings endure to eternity. The spiritual
kingdom, then, of a Christian
consists in this, that by faith he is
spiritually exalted above all things;
that nothing can hurt or hinder him,
in the great affair of his salvation.
Yea, all things are subject to him, and
work together for his good, as we are
told (Rom. 8:28): even life and death,
the world, hell, and the devil himself.
Hence it appears how glorious, how
extensive this spiritual dominion of a
Christian is, since all things, whether
good or evil, are forced to contribute
to his spiritual good, so soon as he is
possessed of Christ, and Christ of him.
For the whole treasure and hope of a
Christian is—Christ apprehended by
faith; Christ is all-sufficient. O the
precious liberty of a Christian! O the
mighty power of the inward man! As
the liberty, righteousness, and blessedness
of a Christian, as also his slavery,
sin and misery, are not external things;
so it follows, that no external thing,
nothing but the mere grace and command
of God, can justify, sanctify, or
glorify a man. What though the body
enjoy liberty, health, and strength,
and eat and drink well, will the soul
be the better for this? If the body be
imprisoned, sick, weak, hungry, and
thirsty, will the soul be the worse?
Not at all. These things cannot make
the soul either happy or miserable,
whilst she preserves her inward treasure,
and is true to her spiritual liberty.
So also in respect of her spiritual
priesthood, the soul is out of danger
from anything that may happen without.
Its sacrifices, prayers, and devotions,
are spiritually performed by
faith, without any necessary dependence
upon external things; as time,
place, food, garments, or temples.
Again, the soul is not at all the better
for any external circumstance; such as
images, saints' robes, churches, external
fasts, oral prayers, and other outward
works. These are not efficacious
enough to lead the soul into the paths
of righteousness and liberty. All these
things a hypocrite may do, without
[pg 387]
any benefit to his soul. For there is
nothing either in heaven or earth in
which the soul can live, nothing that
can bestow upon her righteousness
and liberty, nothing in which she can
rest with comfort, and joy, but Christ
alone, on whom by faith she comfortably
and joyfully depends. This is
what our Lord himself tells us, “I am
the way, the truth, and the life.” John
14:6. And, “Come unto me, and ye
shall find rest unto your souls.” Matt.
11:28. The soul that is by faith
united unto Christ, stands in need of
nothing (John 10:11); for in Christ
she possesses all things: food, joy,
peace, light, knowledge, righteousness,
truth, wisdom, liberty, comfort, blessedness,
life, answers to prayer, and all
things. So that “Christ is all, and in
all” (Col. 3:11), as the Apostle tells
us. And whatsoever external ceremonies
we may conform to for the
sake of peace, order, and uniformity,
we may be satisfied that “unto the
pure, all things are pure.” Tit. 1:15.
“Now ye are clean through the word
which I have spoken unto you.” John
15:3. So that nothing can defile the
soul, but unbelief, and its fruits.

  
6. Therefore, fifthly, the glory of faith emerges, which has two aspects: one is spiritual and hidden; the other is future, visible, and glorious in the world to come. Faith allows us to share in both types of Christ's glory. Just as Christ’s majesty is in his kingdom and priesthood, he also makes us kings and priests to God; an honor so great that when St. Peter speaks of it, he struggles to find the words. “But you,” he says, "are a chosen generation, a royal priesthood, a holy nation, a special people." 1 Peter 2:9. Furthermore, the glory of Christ's kingdom lies in its forever, as are all its blessings and benefits: eternal grace, everlasting righteousness, unfading consolation, endless life, joy, peace, and happiness. What good could we expect from a temporary prince? The entire world, along with all its glories, fades and dies; there’s no trust in princes or any human. But Christ is our Everlasting King; all his favors and blessings last forever. The spiritual kingdom of a Christian, then, is that through faith, he is spiritually elevated above all things; nothing can hurt or hinder him regarding his salvation. Indeed, all things are subject to him and work together for his good, as stated in (Rom. 8:28): even life and death, the world, hell, and the devil himself. Thus, it’s clear how glorious and far-reaching this spiritual dominion of a Christian is, as everything, whether good or evil, is compelled to contribute to his spiritual benefit once he possesses Christ, and Christ possesses him. The entire treasure and hope of a Christian is—Christ grasped by faith; Christ is entirely sufficient. Oh, the precious freedom of a Christian! Oh, the mighty power of the inner person! Just as the liberty, righteousness, and happiness of a Christian, as well as their slavery, sin, and misery, are not external factors; it follows that no external thing, only the mere grace and command of God, can justify, sanctify, or glorify a person. Even if the body enjoys freedom, health, and strength, and eats and drinks well, will the soul benefit from this? If the body is imprisoned, sick, weak, hungry, and thirsty, will the soul be worse off? Not at all. These things cannot determine the soul's happiness or misery as long as it retains its inner treasure and remains true to its spiritual freedom. Likewise, concerning its spiritual priesthood, the soul is safe from anything that may happen outside. Its sacrifices, prayers, and devotions are spiritually performed by faith, independent of external factors; such as time, place, food, clothing, or temples. Moreover, the soul gains nothing from any external circumstances; like images, robes of saints, churches, external fasts, spoken prayers, and other outward actions. These are ineffective at guiding the soul into paths of righteousness and freedom. All these actions can be performed by a hypocrite without any benefit to the soul. For there is nothing in heaven or earth on which the soul can rely, nothing that can grant her righteousness and freedom, nothing in which she can find comfort and joy, except Christ alone, whom she can depend on by faith with comfort and joy. This is what our Lord tells us, “I am the way, the truth, and the life.” John 14:6. And, "Come to me, and you will find peace for your souls." Matt. 11:28. The soul united to Christ by faith needs nothing (John 10:11); for in Christ, she possesses everything: food, joy, peace, light, knowledge, righteousness, truth, wisdom, freedom, comfort, happiness, life, answers to prayer, and all things. Thus, “Christ is everything and is present in everyone.” (Col. 3:11), as the Apostle states. And whatever external rituals we may follow for the sake of peace, order, and uniformity, we can be assured that "To those who are pure, everything is pure." Tit. 1:15. "Now you are clean because of the word I have spoken to you." John 15:3. So, nothing can defile the soul except unbelief and its consequences.




7. The sixth property of faith is,
that it renews the whole man. It kindles
in him the fire of divine love, and
furnishes him with all Christian graces
and works of mercy; not as if he merited
thereby anything from God, but
only as it renders the soul grateful to
Him. “Offer unto God thanksgiving,
and pay thy vows unto the Most High.”
Ps. 50:14. So that faith immediately
begins a new life in man, and quickens
him through the Word of God: for all
the Holy Scripture is contained in
faith. As therefore the Word of God
is holy, true, just, living, spiritual, free,
and full of all good; so also it makes
all those who receive it in faith, holy,
just, true, the children of God, “thoroughly
furnished unto all good works.”
2 Tim. 3:17.

  
7. The sixth characteristic of faith is that it transforms the entire person. It ignites in them a passion for divine love and equips them with all the virtues and acts of kindness that come from being a Christian; not because they deserve anything from God, but simply because it makes their soul thankful to Him. "Give thanks to God and fulfill your promises to the Most High." Ps. 50:14. Thus, faith instantly sparks a new life within a person and revives them through the Word of God: for all of Scripture is based on faith. Just as the Word of God is holy, true, just, alive, spiritual, liberating, and filled with goodness; it also transforms everyone who accepts it in faith into holy, just, true children of God, "fully equipped for every good work." 2 Tim. 3:17.



8. Seventhly, though true and saving
faith triumphs over the world and
the devil; yet is it of such a nature,
that, in pure love, it makes itself servant
unto all. He who has it, considers
seriously with himself, that Jesus
Christ and all the heavenly graces are
freely given him by God, so that he
stands in need of no worldly thing in
the concern of salvation: and withal,
that “nothing can separate him from
the love of God” (Rom. 8:38), and that
nothing in this world can hurt him.
When a man, endued with a lively
faith, considers all this, he cannot but
acknowledge, that in mere gratitude
to God, he is obliged to do for his
neighbor, as Christ hath done for him.
He will say, “All my gifts and graces,
my wisdom, my understanding, my
riches, my comfort, are all my neighbor's,
as freely as Jesus Christ, by his
infinite mercy, has bestowed them on
me.”

8. Seventh, although true and saving faith overcomes the world and the devil, it also has the quality of making itself a servant to all out of pure love. Those who possess it seriously reflect that Jesus Christ and all the heavenly gifts are given to them freely by God, meaning they don’t need anything from this world for their salvation. Additionally, they realize that “nothing can separate him from God’s love” (Rom. 8:38), and that nothing in this world can harm them. When a person with genuine faith acknowledges all this, they can't help but recognize that out of gratitude to God, they are obligated to help their neighbor just as Christ has helped them. They will say, "All my gifts and abilities, my wisdom, my understanding, my wealth, and my comfort belong to my neighbor just as freely as Jesus Christ, through his endless mercy, has given them to me."




9. The eighth property of faith is,
that it conquers and triumphs over
every cross, yea, glories in the cross.
For we find more comforts in Christ
by faith, than we leave in forsaking
the world for his sake; more honor,
than the united malice of the world
can take from us. In him we meet
with so much love, that we shall not
regard the hatred and enmities of men;
such blessings, that all the curses in
the world cannot impair them; so
much joy, that all the world cannot
make us sad. If it were possible for
us to be slain and murdered ten thousand
times over, yet Christ remains,
and will forever continue to be our
Lord, and our everlasting Life, infinitely
to be preferred before this short
and fleeting life.

  
9. The eighth aspect of faith is that it overcomes and prevails over every hardship, and actually takes pride in those hardships. We find more comfort in Christ through faith than we give up by leaving the world for his sake; more honor than all the combined hostility of the world can steal from us. In him, we experience such deep love that we won’t care about the hatred and conflicts of others; such blessings that all the curses in the world can’t diminish them; so much joy that nothing in the world can make us sad. Even if we were to be killed and murdered countless times, Christ remains, and will always be our Lord and our eternal Life, infinitely more valuable than this brief and fleeting life.



[pg 388]





 Chapter 4.


 The believing soul seeks God within itself; its beauty and blessedness come from being united with God.



I have made your name known to them, and I will continue to do so; so that the love you have for me may be in them, and I may be in them.Understood! Please provide the text you'd like me to modernize.John17:26.




There are two ways of seeking
after God, the one external, and
the other internal. The first is the
active way, when man seeks after
God; the second is the passive, when
God seeks after man. In the outward
way, we seek God by various exercises
of a Christian life; as fasting,
prayer, retirement, meekness, accordingly
as we are moved by God, or led
by devout people. In the inward, we
enter into the ground of our hearts,
attending upon the revelation of the
kingdom of God which is within us.
Luke 17:21. For if the kingdom of
God be in us, then God himself is in
us, and more intimately united to the
soul than she is to herself: and such a
treasure as this within us, ought carefully
to be attended to. The soul that
desires to enter into this inward way,
must entirely resign and submit itself
to all the dispensations of Providence,
both inward and outward; must perfectly
rest in God, and be content to
be, as God shall appoint, poor or rich,
cheerful or sad, peaceful or joyless.
For thus the soul is cleansed from all
created images that may crowd into it
from without; and when thus stripped
of all rational, sensible, and created
things, and everything which is not
God, she comes at last into her own
ground and centre, and there with a
pure eye discovers the essential light
and presence of God. But before this
treasure can be obtained, everything
else must be forsaken. Blessed and
truly happy are they that find it: for
being entirely divested of all worldly
affections, they live in a constant union
with God.

  
There are two ways to seek God: one external and the other internal. The first is the active approach, where we seek God; the second is the passive approach, where God seeks us. In the external way, we pursue God through various practices of Christian life, like fasting, prayer, solitude, and humility, guided by our faith or inspired by devout individuals. In the internal way, we delve into the depths of our hearts, paying attention to the revelation of the kingdom of God within us. Luke 17:21. If the kingdom of God is within us, then God is within us, more closely connected to our soul than we are to ourselves. This treasure within us deserves our careful attention. The soul that wants to follow this internal path must fully surrender and submit to all aspects of divine providence, both inside and out; it must find total rest in God and be at peace with being, as God chooses, poor or rich, joyful or sorrowful, serene or troubled. This way, the soul is cleansed of all external distractions. When it lets go of all rational, sensory, and created things—anything that isn’t God—it ultimately returns to its own essence and center, allowing it to see with a pure heart the essential light and presence of God. But before this treasure can be received, everything else must be abandoned. Blessed and truly happy are those who find it, for being completely free of worldly desires, they live in constant union with God.




2. And now, if a man could with his
bodily eyes take a view of such a soul
as this, he would see the most beautiful
creature in the world, shining forth
in all the transcendent beauties of holiness;
for such a soul is united to God,
and by consequence is a partaker of
His glory, not by nature, but by grace.
It desires nothing either in time or
eternity but God alone, seeking nothing
for its own sake, either spiritually
or naturally. On the other hand, could
we but see with our bodily eyes a soul
sunk in the love of itself and the creatures,
wholly polluted with the lust of
the flesh, the lust of the eyes, and the
pride of life; and all its corrupt
thoughts and imaginations externally
figured by visible characters and impressions;
neither earth nor hell could
furnish a more dreadful monster than
this. But in the last great day, when
the hearts and consciences of all men
shall be laid open (1 Cor. 4:5), and the
inward eye shall be unclosed, so that
every one shall have a full view of
himself, then shall such an impure
soul see its secret abominations, and
find in itself an eternal source of sorrow,
misery, and torment. On the
other hand, the pure and divine soul
shall forever contemplate in itself the
presence and kingdom of God, whom
it shall forever see as He is, and by
[pg 389]
virtue of its union with him, possess
and enjoy him as its own forever. He
that rightly considers this union of
the soul with God, shall experimentally
understand that expression of St.
Paul, that “neither height nor depth
can separate us from the love of God.”
Rom. 8:39. For if it were possible
that such a soul should be in hell, yet
could it not be separated from the
presence and kingdom of God, to
which it is most intimately united.
On the other hand, should a damned
spirit, or the devil himself, be admitted
into Paradise and heaven, yet
could they not be exempt from the
torments of hell, which they continually
carry about in themselves.

  
2. And now, if someone could see a soul like this with their physical eyes, they would see the most beautiful being in the world, radiating all the incredible beauty of holiness; for such a soul is united with God, and as a result, shares in His glory, not by nature, but by elegance. It desires nothing in time or eternity except God alone, seeking nothing for its own sake, whether spiritually or naturally. On the other hand, if we could see with our physical eyes a soul consumed by self-love and attachment to worldly things, completely tainted by bodily desires, material temptations, and pride; with all its corrupt thoughts and imaginations clearly visible, neither earth nor hell could produce a more terrifying monster than this. But on the last great day, when the hearts and consciences of all people are revealed (1 Cor. 4:5), and the inner eye is opened, so that everyone has a full view of themselves, such an impure soul will see its hidden sins and discover an endless source of sorrow, misery, and torment within itself. In contrast, the pure and divine soul will forever behold in itself the presence and kingdom of God, whom it will always see as He truly is, and by virtue of its connection with Him, possess and enjoy Him as its own forever. Anyone who truly reflects on this union of the soul with God will experience the truth of St. Paul’s words, that "Neither height nor depth can separate us from God's love." Rom. 8:39. For if it were possible for such a soul to be in hell, it still could not be separated from the presence and kingdom of God, to which it is most closely united. Conversely, even if a condemned spirit or the devil himself were permitted into Paradise and heaven, they would not escape from the torments of hell, which they continually carry within themselves.  
[pg 389]  








 Chapter 5.


 Demonstrating How a Man Can Be Attracted to God; Also, What Spiritual Poverty Means; And, The Levels of Humility.



Whoever humbles themselves will be lifted up.Understood! Please provide the text for modernization.Luke18:14.




Many are the means which men
make use of to come to a union
with God; such as reading, and other
external exercises of religion. But in
truth, next to that true, living faith
which purifies the soul from the love
of the creatures (as has already been
shown, and will be further explained
below, chap. ix), there is no better or
easier method than that of true humility.
This, however, does not consist
in words, or in any external behavior;
but is seated in the bottom of the soul,
so that the man upon all accounts,
both natural and spiritual, reckons and
esteems himself as nothing; and being
thus truly poor in spirit (Matt. 5:3),
he values neither wealth nor honor,
body nor soul, peace nor joy, nor
anything in the world, in comparison
with his duty and the glory of God.
Yea, should it please God to inflict
even the agony of hell upon him, he
would acknowledge that he deserved
it; and he would most cheerfully and
contentedly submit, esteeming the will
of God as the only measure and standard
of his duty and happiness, and continuing
to offer praise. This is that
true poverty of spirit which disposes
a man cheerfully to part with, or submit
to, anything, according to the will
of God; after the example of our blessed
Saviour, who not only did, but also
suffered the will of his Father (Matt.
26:39), and voluntarily chose the
accursed death of the cross, and therefore
was highly exalted by God. Phil.
2:9. Whosoever has this humility,
is truly poor in spirit; and though he
possessed the greatest temporal riches,
yet would they be no hindrance to his
union with God. This is that “poor
man” of whom the Psalmist speaks:
“This poor man cried, and the Lord
heard him.” Ps. 34:6. And if we could
suppose such a one to be at ever so
great a distance from God, yet would
the most merciful Father, out of his
abundant mercy and goodness, infallibly
draw him to himself. For the
fulness of divine grace chooses to discover
[pg 390]
itself in the depth of human
misery, and can no more forsake it,
than a tender father could leave his
beloved son under the agonies of a
dangerous sickness. Of this we have
an instance in the woman of Canaan,
who, looking upon herself as no more
worthy than a dog, immediately obtained
help of Jesus. Matt. 15:27, 28.
For no man ever yet came to the
fountain of living truth, but by the
way of humility and poverty of spirit,
arising from a knowledge of his utter
unworthiness. He that understands
this, will never think contempt, reproaches,
poverty, or the cross, either
bitter or irksome to him. Yea, rather
with the holy apostles, he rejoices that
God has thought him worthy to suffer
shame for His name (Acts 5:41), so
that God in his glory may enter into
his soul in his misery. Hence the
truest and safest way of coming to a
union with God, is that of deep humility
and true poverty of spirit.

  
There are many ways that people use to connect with God, like reading and other religious practices. But honestly, after that genuine, living faith that cleanses the soul from the love of worldly things (as shown before and will be further explained below, chap. ix), there’s no better or easier approach than genuine humility. However, this humility isn’t about words or outward actions; it’s rooted deep within the soul, where a person genuinely sees themselves as nothing in every respect, both natural and spiritual. Being truly poor in spirit (Matt. 5:3), they don’t value wealth, honor, body, soul, peace, joy, or anything in the world compared to their duty and the glory of God. Indeed, if God were to impose even a hellish agony on them, they would recognize that they deserve it and would gladly and willingly accept it, regarding God’s will as the only measure of their duty and happiness, continuing to give praise. This illustrates true spiritual poverty, which allows a person to easily let go of or accept anything according to God’s will; following the example of our blessed Savior, who not only did the will of his Father but also endured it (Matt. 26:39), choosing the cursed death on the cross and was therefore highly exalted by God. Phil. 2:9. Anyone who possesses this humility is truly poor in spirit; even if they had the greatest worldly riches, it wouldn’t impede their connection with God. This is the "poor guy" mentioned by the Psalmist: "This unfortunate man cried, and the Lord heard him." Ps. 34:6. And if we imagine such a person being far from God, the most merciful Father, out of His abundant mercy and goodness, would undoubtedly draw him close. The fullness of divine grace chooses to reveal itself in the depths of human misery and can no more abandon it than a loving father could leave his cherished son suffering from a serious illness. We see this in the case of the Canaanite woman, who, considering herself no better than a dog, immediately received help from Jesus. Matt. 15:27, 28. No one ever approaches the fountain of living truth without the path of humility and spiritual poverty stemming from their awareness of their complete unworthiness. Those who understand this will never view contempt, insults, poverty, or suffering as bitter or burdensome. Instead, like the holy apostles, they rejoice that God has deemed them worthy to suffer disgrace for His name (Acts 5:41), so that God’s glory can fill their souls in their misery. Thus, the truest and safest way to unite with God is through profound humility and genuine spiritual poverty.




2. There are six steps or degrees of
humility, by which we may arrive at
the perfection of spiritual joy and
peace. The first step is, that a man
reckon himself as inferior to all men,
and have no desire for the honor and
esteem of men. The second is, to despise
and judge no man, but have a
constant eye upon himself. The third
is, to refuse and avoid honors that are
offered; and if they cannot be avoided,
to receive them with regret. The
fourth, to bear reproaches with joy.
The fifth, to converse willingly with
men of inferior condition, and be so
far from thinking ourselves better
than they, as rather to think ourselves
the most miserable of all men, and the
chief of sinners. The sixth is, to submit
readily and cheerfully, not only to
our superiors, but even to the least
and meanest. By these steps we
ascend to the last and highest of all,
where is the throne of peace. “The
way is humble,” says Augustine, “but
the country to which it leadeth is on
high.” King Solomon's throne had
six steps conducting to it (1 Kings 10:
19); on the top Solomon (that is,
Peaceable, 1 Chron. 22:9) sat enthroned.
So when we have ascended
the six steps, we shall find the heavenly
Prince of Peace—true peace of heart.
There is no coming to the exalted felicity
of the kingdom of God, but by
the low valley of humility and self-denial.

  
2. There are six steps or levels of humility that can help us achieve perfect spiritual joy and peace. The first step is to see oneself as lesser than everyone else and to have no desire for their honor and respect. The second is to avoid judging or despising others, keeping a constant focus on our own behavior. The third is to decline honors that are offered; and if they cannot be avoided, to accept them with regret. The fourth is to accept criticism with joy. The fifth is to engage willingly with those in lesser situations, feeling so far from being better than they are that we instead view ourselves as the most wretched of all and the foremost of sinners. The sixth is to submit willingly and cheerfully, not only to those in authority over us but also to the least and lowest. By following these steps, we rise to the final and highest point, where we find the throne of peace. "Stay humble," says Augustine, "but the country it leads to is elevated." King Solomon's throne had six steps leading up to it (1 Kings 10:19); at the top, Solomon (that is, Peaceful, 1 Chron. 22:9) sat on the throne. So when we have climbed the six steps, we will find the heavenly Prince of Peace—the true calm of heart. There is no way to reach the elevated happiness of the kingdom of God except through the low valley of humility and self-denial.









 Chapter 6.


 The Seat of God in the Soul.



Where has your beloved gone, O you who are the fairest among women?—Cant.6:1.



Though our “beloved” is always
with us, yet he never discovers
himself but when the heart is quiet
and composed, and all the senses are
collected in God. When nothing earthly
appears in the understanding, but
all its animal and worldly wisdom is
swallowed up in faith; then the divine
light arises, darting light and glory
through the benighted soul. This is
[pg 391]
that darkness which is the habitation
of God; that night, in which the will
rests in union with the will of God;
and in which the memory forgets all
the impressions of the creatures. Then,
in a moment, the divine light strikes
the understanding, heavenly desires
inflame the will, and eternal joys possess
and fill the memory; yet neither
the understanding, the will, nor the
memory, can comprehend or retain
the transcendent joys with which they
are visited of God. For this perception
is not lodged in the faculties of
the soul, but lies hid in the very centre
of it. Yea, it may sometimes be awakened
through the Word, and break
forth in words, so that we may cry
out with St. Augustine's mother Monica,
“Let us fly away, let us fly away
to the eternal joy.”

Though our "dear" is always with us, he only reveals himself when the heart is calm and composed, and all the senses are focused on God. When nothing worldly appears in our understanding, and all earthly wisdom is consumed by faith, then the divine light emerges, shining light and glory into the darkened soul. This is [pg 391] that darkness which is the dwelling of God; that night, in which the will rests in harmony with the will of God; and in which the memory overlooks all impressions from the world. In that instant, the divine light enlightens the understanding, heavenly desires ignite the will, and eternal joys fill the memory; yet neither the understanding, the will, nor the memory can grasp or hold onto the transcendent joys bestowed by God. For this insight does not reside in the faculties of the soul, but lies hidden in its very core. Indeed, it may sometimes be stirred by the Word and burst forth in words, allowing us to exclaim with St. Augustine's mother, Monica, "Let's escape, let's escape to everlasting joy."




2. From this fountain spring all the
unutterable groanings of holy souls.
This was the sweetness that St. Paul
tasted, when he uttered these words,
“I am persuaded, that neither death,
nor life, nor any other creature, shall
be able to separate us from the love of
God” (Rom. 8:38): meaning that love
of God to us, which he had tasted in
his own soul. Thus St. Augustine
witnesses of himself, “that he sometimes
felt such exalted joy in his inward
soul, that if it were but lasting,
it could be nothing else but eternal
life.” This is that divine pleasure
which would fill our souls, and draw
them to itself: and by these foretastes
we know what eternal life is; that it
is a state in which our souls shall be
fully satisfied with heavenly joy and
sweetness. Hence the devout soul
says, “I am sick of love.” Cant. 5:8.
That is: “This is the height of my
wishes, this is what I long and sigh
after: that I may find my beloved,
and be satisfied with his love, and recover
my heavenly nobility, which
consists in union with Christ; that I
may nevermore delight in any worldly
or transitory things, much less in sins,
or sinful pleasures.”

  
2. From this fountain come all the  
unexpressed groans of holy souls.  
This was the sweetness that St. Paul  
experienced when he said,  
"I believe that neither death, nor life, nor any other being can separate us from God's love." (Rom. 8:38): referring to the love  
of God that he had felt in  
his own soul. Similarly, St. Augustine  
testified about himself, "that he sometimes felt such deep joy in his inner self that if it lasted, it could only mean eternal life." This is the divine pleasure  
that would fill our souls and draw  
them to itself: and through these tastes  
we understand what eternal life is; it  
is a state in which our souls will be  
completely satisfied with heavenly joy and  
sweetness. Therefore, the devoted soul  
says, “I have a crush.” Cant. 5:8.  
That means: "This is the height of my desires; this is what I long and sigh for: to find my beloved, to be fulfilled with his love, and to regain my heavenly dignity, which comes from being united with Christ; and to never again find joy in any worldly or temporary things, especially not in sins or sinful pleasures."




3. This nobility of the soul is but
little known to the men of this world,
even those that are accounted wise
and learned: and they that have written
volumes about the soul and its faculties,
have never come to the fundamental
point. For Christ is the true
strength of the soul, its understanding,
will, and memory; that is, light in its
understanding; pleasure in its will;
and joy in its memory. So Christ is
the true sanctification, glory, and ornament
of the soul; so that a man, for
the love of Christ, which he experiences
in himself, does not desire to sin.
Thus we are told, “Whoso abideth in
him, sinneth not. Whosoever is born
of God doth not commit sin; for his
seed remaineth in him, and he cannot
sin.” 1 John 3:6, 9. Yea, from this
love of Christ arises often joy so great
as to make crosses and afflictions not
only tolerable, but even desirable for
Christ's sake (Acts 5:41); so that the
cross is turned into joy, which is continually
springing up from its eternal
fountain in the centre of the soul.
There God has sanctified a place for
himself, and made it so peculiarly his
own, that neither angel, nor man, nor
any other creature, can enter there.
Here it is that God delights to dwell,
and he suffers no other being to dwell
with him. God's delight is to dwell
in a pure soul. So he tells us, “My
delights are with the sons of men.”
Prov. 8:31. But what this happiness
is, or how great this delight is, no man
knows but he who has experienced it;
nor can even he explain it fully in
words.

  
3. This nobility of the soul is not well understood by people in this world, even those considered wise and educated. Those who have written extensively about the soul and its functions have never reached the core issue. For Christ is the true strength of the soul—its understanding, will, and memory; that is, light in its understanding, pleasure in its will, and joy in its memory. So Christ is the true sanctification, glory, and adornment of the soul; therefore, a person who experiences the love of Christ within themselves does not wish to sin. Thus, we are told, "Anyone who lives in him doesn’t sin. Anyone born of God doesn’t sin; because his seed remains in them, and they can’t sin." 1 John 3:6, 9. Yes, from this love of Christ often arises such great joy that it makes crosses and afflictions not only bearable but even desirable for Christ's sake (Acts 5:41); so that the cross is transformed into joy, which continually springs from its eternal source at the center of the soul. There God has set aside a place for himself, making it uniquely his own, so that neither angel, nor man, nor any other creature can enter there. Here is where God loves to dwell, and he allows no other being to dwell with him. God's delight is to reside in a pure soul. As he tells us, "My joys are found in the children of humanity." Prov. 8:31. But what this happiness is, or how profound this delight is, no one knows except those who have experienced it; nor can even they fully explain it in words.



[pg 392]





 Chapter 7.


 Of the Dignity of the Soul; Of True Repentance; and, Of Divine Mercy.



My home is a place of prayer.Understood. Please provide the text.Luke19:46Matt.21:13Isa.56:7.




The dignity of the soul consists in
this, that it is the habitation and
temple of God, in which he takes more
delight than in the whole compass of
heaven and earth. So the believing
soul has more of the divine presence
than heaven, than all the temples
made with hands, yea, than all the
creatures in the world. For God
communicates his whole treasures of
love to such a soul; he rejoices and
delights in it; yea, through all creatures
he seeks to make the soul of
man happy and glorious. Wherefore,
as God shows so much love, and takes
so much pleasure in the soul of man,
he may more properly be said to dwell
in it than in any material buildings,
yea, than in heaven itself. Here he
displays all the wonders of his providence
and love; yea, for this very end
has he created it with nobler faculties
than he has given to the rest of his
creatures, that it might be capable of
these exalted communications of the
divine grace. And if God should bestow
upon the soul anything less than
himself, she would reject it as being
too little. Now St. Paul tells us,
“God hath chosen us in Christ before
the foundation of the world.” Eph. 1:4.
Let this then be our labor, this
our highest endeavor, to be really
what we have been from the beginning
of the world. And as the soul
ought to be the spouse of the Son of
God, it follows that it is beloved by
God above other creatures. It was
this love that brought the blessed Jesus
down from heaven to be united to
the beloved soul which the Father had
betrothed to him from all eternity, and
to bring it back to the great original
from which it at first proceeded.

  
The dignity of the soul lies in the fact that it is the home and temple of God, where He finds more joy than in all of heaven and earth. Thus, a believing soul experiences more of God’s presence than heaven, more than all the man-made temples, and even more than all the creatures in the world. God shares His entire treasure of love with such a soul; He rejoices and takes pleasure in it. Through all His creations, He seeks to make the soul of man happy and glorious. Therefore, since God shows this immense love and finds so much joy in the soul of man, it’s more accurate to say He dwells in it than in any physical structures, and even more than in heaven itself. Here, He reveals all the wonders of His providence and love; indeed, this was the very purpose of creating the soul with greater faculties than those given to His other creatures, so it could receive these elevated gifts of divine grace. If God were to give the soul anything less than Himself, it would reject it as insufficient. St. Paul tells us, "God chose us in Christ before the foundation of the world." Eph. 1:4. Let this then be our work, our highest goal, to truly be what we have been since the beginning of the world. And since the soul is meant to be the bride of the Son of God, it follows that it is loved by God more than other creatures. This love is what brought the blessed Jesus down from heaven to unite with the beloved soul that the Father had promised to Him from all eternity, and to return it to the great source from which it originally came.



2. Now as God has discovered this
transcendent love to the soul, it follows
that the soul ought to rest in
God alone, and not to waste its love
on any creature, at which it knows
that God will be offended. So great
is the loveliness, so great the beauty
that is in God, that if the soul could
take ever so remote, ever so obscure
a view of it, she would not be separated
from him to gain the whole
world. The soul, then, which is so beloved
of God, should be ashamed to
fix its love upon any creature which
is offensive to God. She ought to be
heartily ashamed and afflicted if she
has not preferred God before all creatures,
proposed his glory in all things,
and loved him above all things; this is
the true contrition which is acceptable
to God. The whole creation naturally
loves God more than itself, and spends
itself in the execution of his commands;
but the miserable sinner loves himself
better than his God. If thy sorrow,
therefore, proceed merely from a sense
of thy own loss, and not of thy sins
and offences against God, thy contrition
is not true, thy sorrow is not acceptable
before God. Though there
were no heaven to reward thee, nor
hell to punish thee, yet thou oughtest
to be grieved that thou hast offended
and provoked thy God. For the love
[pg 393]
of God is very heaven, and his anger
is hell. But if thou hast in thy heart
that contrition which is here described,
and true faith in Christ, thy sins shall
freely be forgiven thee. For it is more
agreeable to him to forgive sins, than
to punish them: not to mention, that
as he is our Father, and we are his
children, he is obliged in justice to
show mercy to us. For if he be our
Father, it follows that he has a fatherly
affection towards us, which
will upon all occasions rejoice and
triumph against the severity of his
justice. To this fatherly affection of
God, let us perfectly resign ourselves.
Whosoever rests in this, will be well
pleased both with the justice and the
mercy of God. For he that truly loves
God, will bear patiently all the determinations
of His will, either towards
himself or towards any other creature.
Let his will be thine; remember the
saying of one of old: “I would rather
be in hell with God, than in heaven
without him.”

2. Now that God has revealed this incredible love to the soul, it follows that the soul should find its rest in God alone and not waste its love on any creature that would anger Him. The beauty and loveliness in God are so great that even if the soul could catch just a distant glimpse of it, she wouldn’t want to be apart from Him for the entire world. The soul, cherished by God, should feel ashamed to direct its love toward any creature that offends God. She should feel deeply ashamed and distressed if she hasn’t prioritized God above all creatures, aimed to glorify Him in everything, and loved Him above all else; this is the true remorse that pleases God. All of creation naturally loves God more than itself and commits itself to carrying out His commands; however, the wretched sinner loves himself more than God. Therefore, if your sorrow comes only from a feeling of your own loss, rather than from your sins and offenses against God, your remorse isn’t genuine, and your sorrow isn’t acceptable to God. Even if there were no heaven to reward you, nor hell to punish you, you should still grieve that you have offended and provoked your God. For the love of God is true heaven, and His anger is hell. But if you possess the contrition described here in your heart, along with true faith in Christ, your sins will be freely forgiven. It is more aligned with His nature to forgive sins than to punish them; and as our Father, He is justly obligated to show us mercy. If He is our Father, it follows that He has a fatherly love for us, which will always rejoice and prevail over the severity of His justice. Let us wholeheartedly submit ourselves to this fatherly love of God. Whoever rests in this will be pleased with both God’s justice and mercy. For those who truly love God will patiently accept all His decisions, whether they concern themselves or any other creature. Let His will be yours; remember the saying from long ago: “I’d rather be in hell with God than in heaven without Him.”









 Chapter 8.


 God's call is serious and genuine, guiding us to come to Him.



He will call to the heavens above and to the earth to judge his people.Understood. Please provide the text you would like me to modernize.P.S.. 50:4.He has called us with a holy calling.—2Tim.1:9.




God, our heavenly Father, by all
the methods and arguments of
love, is continually calling and drawing
us to himself. So great is his love
towards us, that it is as if his own
essence and blessedness were affected
by our wandering from him. Hence,
all his works of creation, both in heaven
and earth, all the wonders of his providence,
tend to this one great end,
namely, to recall and bring back fallen
man to himself. All his words and all
his actions, call to the soul to return
to the love of God from which it fell,
by hearkening to the tempting insinuations
of Satan.

  
God, our heavenly Father, is always calling and drawing us to Him through every way and argument of love. His love for us is so immense that it seems to affect His own essence and happiness when we stray from Him. Therefore, all His works of creation, both in heaven and on earth, along with the wonders of His providence, have one main purpose: to bring fallen humanity back to Him. All His words and actions urge the soul to return to the love of God from which it has fallen, having listened to the tempting whispers of Satan.




2. God invites us to believe in his
Son, and to follow the steps of his
meekness and patience, and by this
means, to be reunited to himself, our
chief Good. For as when God called
to Elijah, and the fire passed by, and
the strong wind that rent the mountains;
yet God was not in them, but
came at last in the still small voice
(1 Kings 19:11, 12); so at this day he
descends and manifests himself in humble,
quiet, and peaceable souls. And
as Ahasuerus sustained Esther when
she fell down at his feet, for fear of his
majesty (Esther 5:2; 8:3, 4); so God
comforts and supports the humble
man, who has a true sense of his own
nothingness, and trusts not in his own
strength. And were not God to support
him with the everlasting arm of
his omnipotence, he would sink under
the apprehensions of his own unworthiness.
Such a man is so humbled in
his own eyes, that he would seem to
sink below the vilest of all creatures.
But no sooner does the mighty King
of heaven cast a look upon such an
humble soul, but it is strengthened and
[pg 394]
refreshed with the divine consolation.
This is the consequence of true humility,
when deeply rooted in the soul;
the lower the soul sinks in its own
esteem, the higher it rises in the sight
of God. If to this there be added, external
contempt and reproaches, they
sink the soul yet more deeply into self-abasement,
and by consequence bring
her so much the nearer to God. This
is the soil most fit to produce that
peace of spirit “which passeth all understanding.”
Phil. 4:7. This is the
fruit of trials, injuries, and afflictions.
By these God prepares and purifies
thee for himself, that at length thou
mayest return to him, and he return
to thee, and dwell in thee. And this
consummation is not to be obtained by
fine words and airy speculations, but
by manifold afflictions. It is not talking
or thinking of humility, that makes
a man humble; but bearing the cross
with patience; without which thou
hast only the appearance, and not the
reality of virtue. Upon this account
the man that treats thee with reproach
and contempt, ought to be regarded
as in truth thy benefactor. For these
two virtues, meekness and patience,
are not to be gained except by various
conflicts and severe trials, which are
very great and grievous to human nature.
For how canst thou exercise these
virtues, unless in the time of suffering?
Meekness regards the ground of the
soul, which is best tried in the hour of
adversity. And patience respects the
inner man, who is to go out with Christ,
bearing his reproach. Heb. 13:13.
And thus the man is conformed to the
most holy and innocent life of Christ;
and Christ, with his death and passion,
lives and governs in him.

  
2. God invites us to have faith in his Son and to follow his examples of humility and patience, so that we might be brought back to him, our greatest Good. Just like when God called Elijah, and there was a fire and a strong wind that tore through the mountains; yet God wasn’t in those things, but eventually spoke in a gentle whisper (1 Kings 19:11, 12); today, He shows Himself to humble, quiet, and peaceful souls. And just as Ahasuerus supported Esther when she fell at his feet in fear of his power (Esther 5:2; 8:3, 4); God comforts and supports the humble person, who truly understands their own insignificance and doesn’t rely on their own strength. Without God’s everlasting support, they would be overwhelmed by feelings of unworthiness. Such a person feels so lowly in their own eyes that they appear to be beneath even the most despicable of creatures. But no sooner does the mighty King of heaven look upon that humble soul than it is made strong and refreshed with divine comfort. This is the outcome of true humility when it runs deep within the soul; the more the soul lowers itself in its own view, the higher it rises in God's eyes. When external contempt and reproach are added to this, they plunge the soul even deeper into self-humiliation, thereby bringing it closer to God. This mindset is the ideal ground for cultivating that peace of mind “which surpasses all understanding.” Phil. 4:7. This is the result of trials, hurts, and hardships. Through these, God prepares and purifies you for Himself, so you may ultimately return to Him, and He return to you, and dwell within you. This fulfillment cannot be achieved through fine words and lofty ideas, but through various hardships. It’s not merely discussing or contemplating humility that makes someone humble; it’s enduring suffering with patience; without which you only have the facade, not the essence of virtue. For this reason, anyone who treats you with disdain and contempt should be seen as a true benefactor. These two virtues, meekness and patience, cannot be acquired without facing various conflicts and severe trials, which are deeply challenging for human nature. For how can you practice these virtues unless you are suffering? Meekness pertains to the condition of the soul, which is best tested during difficult times. Patience concerns the inner self, which must align with Christ, bearing his shame. Heb. 13:13. Thus, the person is conformed to the most holy and innocent life of Christ; and through His death and suffering, Christ lives and reigns in them.  
[pg 394]




3. There is also another, namely, an
inward calling of God: when he kindles
in the devout soul the fire of his
love. By this means he conveys himself
to the soul, for he himself is love.
For it is as impossible to possess God
without a true perception of his love,
as for a man to live without a soul.
For that Christ doth “dwell in our
hearts by faith” (Ephes. 3:17), is only
to be discovered by love ruling in us.
1 John 4:16. And this divine love
cannot rest in our hearts, until they
are emptied of the love of the world
(1 John 2:15), and entirely and absolutely
fixed upon God. It will be,
therefore, a very useful exercise for a
man often to examine his own heart,
and see what is uppermost in his affections,
God, or himself, or any creature:
whether he loves life or death: what it
is that principally engages his affections,
and engrosses his thoughts. If
upon inquiry thou findest thy heart
set upon anything but God, that thou
hast any affection that does not ultimately
centre and terminate in him,
then God cannot enter into thy soul,
though thou shed as many tears as
there are drops in the ocean, and thou
must abide forever without him. Unhappy
mortals, what are you doing?
Why do you suffer a deceitful world
to impose upon you by the love of the
creatures, and insinuate itself into the
centre of your souls, which God requires
to be consecrated to his own
use? It was for this end that we came
into the world, that by mortification
of our own will, and contempt of the
world and creatures, we should return
to God, and be reconciled to him; so
that as the body is to return to the
earth again, the spirit should also return
to God that gave it. Eccl. 12:7.
If thou returnest not in this life,
thou art undone to all eternity. By
that in which thou hast placed thy
joy and thy delight here, shalt thou
be judged hereafter. Let then this conviction
[pg 395]
be deeply fixed in thy heart:
Whensoever thy heart is emptied of
the world and the creatures, it shall
forthwith be filled with all the fulness
of God; yea, assure thyself, that were
it necessary to leave heaven and earth,
God would certainly do it, in order to
take possession of a soul thus emptied
of the world, and prepared to receive
him. On the other hand, if thou be
full of the world, God cannot enter.
The more delight any man takes in
the creatures, the farther is he removed
from God. How lamentable a
case this is, I need not stay to explain.
This then is a certain conclusion, that
not through worldly joys and pleasures,
but through many tribulations,
we must enter into the kingdom of
heaven.

  
3. There is also another, an inward calling from God: when He ignites in the devoted soul the fire of His love. Through this, He reveals Himself to the soul, because He is love. It's impossible to truly possess God without understanding His love, just as it's impossible for a person to live without a soul. Christ does “live in our hearts through faith” (Ephes. 3:17), and this can only be realized when love rules within us. 1 John 4:16. This divine love cannot settle in our hearts until we clear them of the love of the world (1 John 2:15) and are completely and totally focused on God. Therefore, it's helpful for a person to frequently examine their own heart to see what dominates their affections—whether it’s God, themselves, or something else. Do they love life or death? What primarily captures their affections and occupies their thoughts? If upon reflection you find your heart set on anything other than God, if you have any affection that does not ultimately center on Him, then God cannot enter your soul, no matter how many tears you shed. You will remain forever without Him. Unfortunate souls, what are you doing? Why do you let a deceitful world manipulate you with the love of creatures and infiltrate the depths of your souls, which God desires to be devoted to Him? We came into the world for this purpose: to return to God through the mortification of our will and disdain for the world and its creatures, so that just as the body returns to the earth, the spirit should return to God who gave it. Eccl. 12:7. If you do not return in this life, you are doomed for all eternity. You will be judged by what you have placed your joy and delight in here. Let this conviction [pg 395] be firmly established in your heart: Whenever your heart is emptied of the world and its creatures, it will quickly be filled with all the fullness of God; indeed, rest assured that if it were necessary for Him to leave heaven and earth, God would surely do it to possess a soul so emptied of the world and ready to receive Him. Conversely, if you are full of the world, God cannot enter. The more joy someone finds in creatures, the farther away they are from God. How lamentable this is, I don’t need to explain further. Thus, it is a certain conclusion that we must enter the kingdom of heaven not through worldly joys and pleasures, but through many tribulations.









 Chapter 9.


 The Cleansing Power of Genuine Faith.



God cleanses their hearts through faith.Sure! Please provide the text you'd like me to modernize.Acts15:9.



The property of true faith, is to
purify the heart from the world,
and all earthly, vain, and perishing
desires; in a word, from all things in
which corrupt nature delights itself,
whether riches, honors, or pleasures.
Faith fixes its eye upon those things
only, that are invisible and eternal;
and when all impediments are removed,
a union quickly follows; and
there can be no union of things, except
they be alike. God is pure action, and
wheresoever he finds a soul empty of
the world, there he delights to operate,
and manifest himself, as the spring
of life and comfort to the afflicted longing
soul. Therefore the usual language
of Christ in the Gospel to the
sick, whom he healed, was, “Thy faith
hath made thee whole.” Matt. 9:22;
15:28. His meaning was not, that
this was the effect of the mere act of
faith; but that faith had so cleansed,
purified, and humbled the soul, that it
was now fit for the more exalted manifestations
of the divine power and
presence. Hence, when our blessed
Lord could find no souls so qualified
in Nazareth, he could do no mighty
works there. Mark 6:5. For where
the creature is, God cannot enter; one
hinders the other. No man can more
heartily desire the assistance of God,
than He desires to communicate it to
a devout and well-disposed soul. For
as God fills such a soul with his light,
consolation, and gracious presence; so
the longing soul rises as naturally towards
God, as the fire burns. When
God has once taken possession of such
a habitation, he operates in it all the
wonders of his grace, in which he
rejoices as once he did in our Lord
Jesus Christ; because in him he accomplished
his own will, without any
impediment. For no work or action
can please him, which does not begin
and end in him. And as God delights
thus to operate in man, so he continually
waits to see when we are fit to
receive him; being more ready to give,
than we are either to ask or to receive.
Take heed, therefore, that thou neglect
not the present opportunity. For
[pg 396]
after this life is over, we shall all receive
according to our works, and according
to the principle of love that
ruled in our hearts, whether it be good
or bad, God or the creature. And this
is so certain, that should all the saints
of God intercede with tears of blood
for any one man, it would be lost labor.
For that which has possessed
thy heart, and engrossed thy affections
here, shall be thy lot and portion to
eternity.

True faith has the power to cleanse the heart from worldly distractions and all earthly, vain, and fleeting desires, essentially from everything that corrupt nature takes pleasure in, whether it’s wealth, prestige, or indulgences. Faith focuses solely on those things that are unseen and eternal. When all obstacles are removed, a connection quickly follows, and there can be no connection between things unless they are similar. God represents pure action, and wherever He finds a soul that is free from worldly concerns, there He loves to work and reveal Himself as the source of life and comfort to the aching soul. That's why Christ often said to the sick He healed, "Your faith has healed you." Matt. 9:22; 15:28. He wasn't suggesting that faith alone was the cause of healing, but rather that faith had so cleansed, purified, and humbled the soul that it was now ready for greater displays of divine power and presence. Thus, when our blessed Lord couldn’t find any souls prepared in Nazareth, He was unable to perform any mighty works there. Mark 6:5. Because where the creature is, God cannot enter; one interferes with the other. No one desires God's help more earnestly than He wants to provide it to a devoted and open soul. Just as God fills such a soul with His light, comfort, and gracious presence, that yearning soul moves toward God as naturally as fire burns. Once God has taken residence in such a heart, He performs all the wonders of His grace, in which He rejoices as He did in our Lord Jesus Christ, because in Him He fulfilled His will without any hindrance. No work or action can please Him unless it begins and ends with Him. And just as God delights in working within people, He is always waiting for us to be ready to receive Him, being more willing to give than we are to ask or accept. So, be sure not to overlook the present opportunity. For [pg 396] after this life, we will all be judged according to our actions and the love that governed our hearts, whether that love was good or bad, for God or for the world. And this is so certain that even if all the saints of God pleaded with tears for one individual, it would be in vain. What has taken hold of your heart and captivated your affections in this life will be your eternal fate.



2. And as true faith purifies the
heart from worldly love; so it does
also from inordinate affections, as anger
and impatience; planting meekness
and patience in respect to our
neighbor in their stead. For God
works nothing in the souls of believers,
but that which is agreeable to his own
nature. Now what is He, but mere
love, patience, and gentleness itself, as
he has manifested himself in our blessed
Lord Jesus Christ? As then the
love of God overflows towards all men,
having mercy upon all; so it produces
the same love in every Christian soul,
a love free and universal; making no
difference either of friend or foe, but
being equally united to God, and to
the whole race of mankind. Moreover,
this love rejoices in all the good things
that God bestows upon man, and is
pleased with that variety of gifts which
are bestowed upon the several members
of Christ's body; to each of which
it pays a proper and proportionable
respect. For as there is a mutual
agreement between the several members
of the natural body, in which the
more ignoble parts, as the hands and
feet, serve the more noble, as the head,
the eyes, and the heart; so ought there
to be the same agreement between
the members of the spiritual body of
Christ. Wherefore, if we meet with
any member of Christ, who is more
worthy than ourselves, we ought proportionably
to love and esteem him
more than ourselves. And the greater
the portion of divine grace and favor
which he has received from Jesus
Christ, our supreme Head, is, the
greater respect and love we ought to
pay him. For this good is common to
all, as being derived from our universal
Head, Christ Jesus. But we cannot
enjoy it without charity, which
makes all our neighbor's blessing our
own; and whatsoever we love in God,
and for his sake, considered as a universal
good, is properly ours. And as
by charity, all our neighbor's blessings
are made our own, therefore, how
many, or how great favors soever God
bestows upon a good man, they are no
less mine than his, if I love them as
the gifts of God, and for His sake.
Yea, if any man receive the blessings
of God with fear and humility, not being
exalted with pride and arrogance;
and if I can behold them in him, and
love them for God's sake, and as proceeding
from Him, they are as properly
mine as his. This is the way by
which we become spiritually rich in
God, and are made partakers of all the
blessings of heaven and earth; yea,
and of all the happiness that is laid up
in store for the children of God, by
the mediation of our spiritual Head,
Christ Jesus. So deep, so close is this
union, that I am actually and properly
possessed of all the blessings which
our head Christ Jesus has diffused
through all his members, whether
men, or angels, in heaven and earth.
And the effect of this inward love is
patience, by which a man readily and
willingly takes up his cross, as a preparation
for very exalted gifts of God.
For no cross comes without its special
grace. This made one of the holy men
of old exclaim: “Hail, bitter cross, full
[pg 397]
of grace and glory.” And St. Peter
says: “This is thankworthy, if a man
for conscience toward God endure
grief.” 1 Pet. 2:19.

2. Just like true faith cleanses the heart from love of the world, it also cleanses it from excessive emotions like anger and impatience; instead, it nurtures meekness and patience towards our neighbors. God only works in the souls of believers in ways that align with His nature. And what is He, if not pure love, patience, and kindness, as shown through our blessed Lord Jesus Christ? The love of God flows freely to all people, having compassion on everyone; and it produces the same love in every Christian soul, a love that is unrestricted and universal; it makes no distinctions between friends and enemies, being equally connected to God and all of humanity. Additionally, this love delights in all the good things that God gives to people and appreciates the variety of gifts given to the different members of Christ's body; each of which receives appropriate and proportional respect. Just as there is cooperation among the various members of the physical body, where the less honored parts, like the hands and feet, serve the more honorable ones, like the head, eyes, and heart; there should also be a similar harmony among the members of the spiritual body of Christ. Therefore, if we encounter any member of Christ who is more deserving than we are, we should love and value him more than ourselves. The greater the amount of divine grace and favor he has received from Jesus Christ, our supreme Head, the greater respect and love we should give him. This goodness is common to all since it comes from our universal Head, Christ Jesus. However, we cannot enjoy it without charity, which makes all of our neighbor's blessings our own; and whatever we love in God, and for His sake, seen as a universal good, truly belongs to us. And because through charity, all our neighbor's blessings become ours, it means that however many or however great the favors God gives to a good person, they are just as much mine as they are his, as long as I cherish them as gifts from God, and for His sake. Indeed, if anyone receives God's blessings with fear and humility, without being lifted up by pride and arrogance; and if I can see them in him, and love them for God's sake, as coming from Him, they are just as much mine as his. This is how we become spiritually rich in God and partake in all the blessings of heaven and earth; and even all the happiness that is reserved for the children of God, through our spiritual Head, Christ Jesus. This union is so profound and intimate that I genuinely possess all the blessings that our Head, Christ Jesus, has spread throughout all His members, whether they are human or angels, in heaven or on earth. The outcome of this deep love is patience, which allows a person to willingly and eagerly accept their cross, preparing them for the truly great gifts of God. For no cross comes without its unique grace. This made one of the holy men from the past exclaim: "Greetings, bitter cross, full [pg 397] of grace and glory." And St. Peter says: "This is admirable when someone endures sorrow for the sake of their conscience to God." 1 Pet. 2:19.



3. And they, who from love to the
cross of Christ, willingly bear their
own, are thereby made partakers of
an eminent pleasure and of peace of
mind. He, then, that labors under
any cross, external or internal, and
yet, although his heart may bleed,
without complaining bears it patiently,
for the sake of his suffering Redeemer,
may rest assured, that his sufferings
shall end in glory, and his sorrow shall
be turned into joy. The divine consolations
are ever at hand to the resigned
and patient soul; which peace is that
inestimable pearl, the riches of the inward
man, which no man can explain
or comprehend but he that has it. In
a word, this is that “peace which
passeth all understanding,” of which
St. Paul speaks in Phil. 4:7.

3. Those who, out of love for the cross of Christ, willingly carry their own, experience great joy and inner peace. So, anyone who is dealing with any kind of struggle, whether external or internal, and who, despite feeling heartbroken, patiently endures it without complaint for the sake of their suffering Redeemer can be confident that their hardships will lead to glory, and their sorrow will turn into joy. Divine comfort is always available to those who are resigned and patient; this peace is an invaluable treasure, the inner riches that no one can truly explain or understand except for the one who possesses it. In short, this is the "peace that surpasses all understanding," as St. Paul mentions in Phil. 4:7.









 Chapter X.


 Demonstrating how the natural light within us must fade away, and the light of grace should shine through.



God, who ordered light to shine out of darkness, has illuminated our hearts.—2Cor.4:6.



Whosoever would have a just
notion of the light of nature,
and the light of grace, must nicely
distinguish between the faculties of
the soul; that is to say, the reason,
the will, and the senses, and the pure
essence of the soul. (See below, Chap.
XXI.) The light of nature resides in
the reason, will, and senses. These
faculties, as long as they keep the
soul in subjection to them, hinder the
divine light of grace from displaying
itself in the pure essence of the soul;
so that before this can rise, the other
must set. For the light of grace is
above all sense and reason; yea, is
hindered by them. Thou seest, then,
how little the natural man can do in
divine things—even nothing at all.

Anyone who wants to truly understand the light of nature and the light of grace must carefully distinguish between the faculties of the soul; specifically, the reason, the will, the senses, and the pure essence of the soul. (See below, Chap. XXI.) The light of nature is found in the reason, will, and senses. These faculties, as long as they dominate the soul, prevent the divine light of grace from revealing itself in the pure essence of the soul; therefore, before the latter can emerge, the former must fade away. The light of grace transcends all sense and reason; in fact, it is obstructed by them. So, you can see how limited the natural person is in matters of divinity—even completely powerless.



2. Let us now consider how the
light of grace generally arises in the
soul. God has the word of grace, which
he has commanded to be preached, and
by which he operates; and this word
is spirit and life. John 6:63. And
though God by his power and providence
is everywhere present, yet his
proper habitation, in which he peculiarly
operates and kindles his divine
light, is the soul of man. So that the
divine light in the soul proceeds not
from the senses, nor from reason, nor
any natural faculty; but merely and
entirely from the operation of divine
grace in the soul. And this is the
eternal fountain of comfort, peace,
truth, wisdom, and life, the chief and
everlasting happiness of the soul.
Thus the only happiness of the soul
is its union with God, and the operation
of his grace: and of this, no creature
that has not the image of God,
can partake. For nothing but God's
own image is capable of his light, his
grace, and his wisdom.

2. Let’s now look at how the light of grace typically arises in the soul. God has the word of grace, which he has commanded to be preached, and through which he works; this word is spirit and life. John 6:63. Although God, by his power and providence, is present everywhere, his true dwelling place, where he uniquely works and ignites his divine light, is in the soul of man. Therefore, the divine light within the soul does not come from the senses, reason, or any natural ability; it comes solely and completely from the action of divine grace in the soul. This is the eternal source of comfort, peace, truth, wisdom, and life, the main and everlasting happiness of the soul. Thus, the only happiness of the soul lies in its union with God and the effect of his grace: and this is something no creature that lacks the image of God can experience. Only those who bear God’s image can receive his light, his grace, and his wisdom.



3. By this light the soul truly recovers
its spiritual strength; that is,
understanding, wisdom, and knowledge
[pg 398]
in the hidden mysteries of God.
Hereby also is produced in the soul
such a high relish of divine love, so
sweet and pleasant, that she has, as it
were, an aversion and dislike of everything
that is not divine. Hence arise
holy desires after goodness, flowing
from that inward spring in the soul,
without the concurrence of any creature.
The creatures indeed can excite
in us admiration and joy, but all by
external images and impressions; so
that we ought carefully to distinguish
between these different motions. The
light of grace affects the very centre
of the soul, beyond the comprehension
of sense or reason. So then, the more
thou art purified from, and emptied
of, the creatures, the more frequently
and plenteously shalt thou be refreshed
with the visits of divine light and truth.
Now from this light arises the knowledge
of truth, from which, so soon as
a man turns himself, he falls into error.
For the region of truth is not
without the soul, but within it; and
from this light, are darted sometimes
such flashes and streams of wisdom as
show a man more in an instant than
all the men in the world could teach
him. Yea, the perception of this light
but for a moment, will give the attentive
soul more joy, comfort, and happiness
than all the creatures in the
world can afford. And this is transacted
in the inmost recesses of the
soul. This is the fountain at which
the royal prophet David drank, as he
tells us: “Thou, through thy commandments,
hast made me wiser than
mine enemies; for they are ever with
me. I have more understanding than
all my teachers; for thy testimonies
are my meditation. I understand
more than the ancients, because I
keep thy precepts. I have refrained
my feet from every evil way, that I
might keep thy word.” Ps. 119:98-101.
Thus speaks David, who, through that
whole Psalm, makes it his prayer and
request to God that he would let the
divine light shine, and the divine Word
speak, within him; that so, by the fear
of God, and the diligent keeping of
his commandments, he might securely
preserve this great internal treasure.
Upon which account he says that “the
law of God was better unto him than
thousands of gold and silver.” Ps. 119:72.
In short, the soul that is sensible of
the value and sweetness of this inward
and heavenly treasure, can have no
relish or esteem for the pomps and
pleasures of this world; but will say
with Solomon, “Vanity of vanities;
all is vanity.” Eccles. 1:2.

3. In this light, the soul truly regains its spiritual strength; that is, understanding, wisdom, and knowledge in the hidden mysteries of God. This also creates in the soul such a deep appreciation for divine love, so sweet and pleasant, that it almost feels an aversion to everything that isn't divine. From this springs holy desires for goodness, coming from that inner well in the soul, without any help from others. Indeed, things around us can inspire our admiration and joy, but only through external images and impressions; so we should carefully recognize these different experiences. The light of grace touches the very core of the soul, beyond what our senses or reason can grasp. Therefore, the more you are purified from and emptied of worldly things, the more often and abundantly you will be refreshed by visits from divine light and truth. From this light comes the knowledge of truth, and as soon as one turns away from it, they fall into error. For the realm of truth is not outside the soul, but within it; and from this light come flashes and streams of wisdom that can reveal more to a person in an instant than all the teachings of the world. Indeed, just a brief moment of perceiving this light will give the attentive soul more joy, comfort, and happiness than anything else in the world can provide. This happens in the deepest parts of the soul. This is the fountain at which King David drank, as he tells us: “You, through your commandments, have made me wiser than my enemies; for they are always with me. I have more understanding than all my teachers; for your testimonies are my meditation. I understand more than the elders, because I keep your precepts. I have turned my feet away from every evil path, so that I might keep your word.” Ps. 119:98-101. Thus speaks David, who, throughout that entire Psalm, makes it his prayer and request to God to let divine light shine and the divine Word speak within him, so that through the fear of God and diligently keeping His commandments, he might securely maintain this great internal treasure. For this reason, he says that “the law of God was better to him than thousands of gold and silver.” Ps. 119:72. In short, the soul that understands the value and sweetness of this inner and heavenly treasure cannot find any enjoyment or worth in the glories and pleasures of this world; instead, it will say with Solomon, “Vanity of vanities; all is vanity.” Eccles. 1:2.



4. But as this light cannot shine in
a wicked soul (for “what communion
hath light with darkness?” 2 Cor. 6:14),
and yet is the greatest blessing
of the soul, therefore holy David prays
(so ardently (Ps. 119), so devoutly,
yea, he falls into eloquence so copious
as to astonish the reader), that it would
please God to protect him from the
darkness of sin, and keep him in his
fear. Indeed, so exceedingly plentiful
is this light, so wonderful is its
charity, that, like a flash of lightning,
it often strikes the hearts of wicked
men, warning them of approaching
ruin, and, as it were, snatching them
from the jaws of destruction; which is
undoubtedly the effect of this illumination.
And in this sense, “the light
shineth in darkness; and the darkness
comprehendeth it not.” John 1:5.
Now this divine light is hindered
from displaying itself in the bottom
of the soul by the restless activity of
the external senses. For as the ear is
perpetually longing to hear, the eye
always employed in seeing, and the
heart constantly taken up with external
[pg 399]
objects, this scatters and distracts
the powers of the soul. Whereas,
the light of grace cannot shine
except in the most settled and composed
frame of spirit; so that from
this inward principle of light, the
senses, the reason, the understanding,
the will, and the memory, might be
replenished with light and wisdom.
For the enlightened soul neither sees,
nor hears, nor speaks as before. It
speaks no more the superficial language
of the natural man, but words
full of spirit and life. And now the
enlightened soul begins in spirit to
contemplate the glory of God, sighing
after Him, and saying: “O God,
who art most beautiful to my eyes,
most sweet to my mouth, most charming
to my ears, most dear to my heart!”
The works that such a soul performs,
are no longer her own, but the works
of God; and so much the more noble
than her own, as God is more noble
than all creatures. Then also she
comes to understand, that blessedness
cannot be the reward of her own
works, but is the gift of the grace of
God. So likewise she finds more contentment
when she suffers God to act
in her, than when she works and labors
herself; for by this means she
has joy and comfort in all her actions,
as knowing that they are all wrought
in God. John 3:21.

4. But since this light can't shine in a wicked soul (for "What connection does light have with darkness?" 2 Cor. 6:14), and yet is the greatest blessing of the soul, holy David prays (so passionately (Ps. 119), so devotedly, indeed, he becomes so eloquent that it astonishes the reader), that it would please God to protect him from the darkness of sin and keep him in His fear. Truly, this light is so abundant, so wonderful in its love, that like a flash of lightning, it often strikes the hearts of wicked people, warning them of impending ruin and, in a sense, pulling them from the brink of destruction; this is undoubtedly the result of this illumination. In this sense, “the light shines in the dark, and the dark does not understand it.” John 1:5. Now, this divine light is hindered from shining forth in the depths of the soul by the restless activity of the external senses. Just as the ear is always eager to hear, the eye is constantly focused on seeing, and the heart is perpetually occupied with external [pg 399] objects, this scatters and distracts the powers of the soul. Meanwhile, the light of grace can only shine in a calm and composed spirit; so that from this inner source of light, the senses, reason, understanding, will, and memory may be filled with light and wisdom. The enlightened soul neither sees, hears, nor speaks as before. It no longer communicates in the shallow language of the natural person, but expresses words full of spirit and life. Now the enlightened soul begins to genuinely contemplate the glory of God, yearning for Him and saying: “O God, who are most beautiful to my sight, most sweet to my taste, most enchanting to my hearing, most cherished in my heart!” The works that such a soul performs are no longer her own, but the works of God; and they are much more noble than her own since God is more noble than all creatures. She also comes to realize that blessedness cannot be the reward of her own works, but is the gift of God's grace. Likewise, she finds greater contentment when she allows God to act within her rather than when she works and toils by herself; for thus she experiences joy and comfort in all her actions, knowing that they are all accomplished in God. John 3:21.









 Chapter 11.


 God, the Light of the Soul, guides us not to judge our neighbors.



God is light, and there is no darkness in Him whatsoever..—1John1:5.



God is the supreme, most pure,
and beauteous light; flaming
with an ardent desire of enlightening
the souls of men, and uniting himself
to them, if not hindered by the darkness
which men “love rather than
light.” John 1:5; 3:19. But the
darkness of the soul is the love of itself,
and the love of the world, which
obstruct the operations of God in us.
Wherefore, if the soul would be a partaker
of this divine light, let her take
care not to be overcome by the love
of the creatures, by covetousness, anger,
self-love, ambition, and the lust
of the flesh; for all these are the
darkness of the world, in which the
god of this world ruleth. 2 Cor. 4:4.
A man must then forsake himself and
all creatures, yea, everything that is
not God; this is called the forsaking
“all that he hath.” Luke 14:33.
Such a soul is fixed entirely upon God,
and is enlightened by his truth; and
if by the will of Providence he be required
to engage in worldly affairs,
he does it with humility and fear,
still keeping the centre of his soul
free from the creature and the world;
so that the emanations of divine light
are not obstructed, but flow in perpetual
streams from their fountain,
which is God.

God is the supreme, purest, and most beautiful light, passionately wanting to enlighten the souls of people and connect with them, unless blocked by the darkness that people "love rather than light." John 1:5; 3:19. But the darkness of the soul is the love of oneself and the love of the world, which prevent God's influence in us. Therefore, if the soul wants to share in this divine light, it must be careful not to be overcome by love for other people, greed, anger, self-love, ambition, and physical desires; because all these represent the darkness of the world, where the god of this world reigns. 2 Cor. 4:4. A person must then let go of themselves and everything else that is not God; this is what’s meant by forsaking "all that he has." Luke 14:33. Such a soul focuses entirely on God and is enlightened by His truth; and if, by God's design, they need to get involved in worldly matters, they do so with humility and reverence, while still keeping the core of their soul free from worldly distractions; so that streams of divine light continually flow from their source, which is God.



2. This inward light breaks forth
into external actions, so that whatsoever
a man says, or does, or suffers,
is no longer an act of his own, but of
God, to whom he has surrendered and
[pg 400]
dedicated himself. For how can he
act, who is merely passive? So then,
whatsoever impression or impulse thou
findest in thyself, whether it be a devout
desire, a good intention, an inclination
to prayer or thanksgiving,
all is from God, and not from thyself.
Submit thyself, therefore, to the
mighty hand of God, and suffer him
to accomplish his will in thee; for so
whatsoever thou doest, is in him, and
through him, and he worketh in thee.
For it is a necessary condition of all
good works that they ultimately regard
God, and be wrought in him.
John 3:21. Hence we should live in
him, pray in him, and do everything
in him. One such work wrought in
God, however insignificant it may be
in the eye of the world, is of more
value in the sight of God, than all the
actions wrought in human strength.
This is the spring of true virtue, the
essence of which is, that it should begin
and end in God. But in proportion
as the love of the world and the
creature prevails in thee, thou art
farther removed from God: whilst
the nearer God is to the ground of
thy heart, the more deeply and plentifully
will he shine forth, and manifest
himself by works of charity and
compassion towards thy neighbor.
For our blessed Saviour tells us, “I
am the light of the world.” John 8:12.
In him, therefore, let us act.
Let us cleave to the love of this our
Head, that we may be enlightened in
Christ.

2. This inner light shines out through our actions, so everything a person says, does, or experiences is no longer just their own doing, but is God’s work, to whom they have surrendered and dedicated themselves. For how can one act if they are only passive? Therefore, whatever feeling or urge you notice within yourself—whether it’s a sincere desire, a good intention, or a tendency to pray or give thanks—all comes from God, not from you. Submit yourself to the powerful hand of God and allow Him to fulfill His will in you; for whatever you do is in Him and through Him, and He works in you. It is essential for all good works to ultimately focus on God and be accomplished in Him. John 3:21. Thus, we should live in Him, pray in Him, and do everything in Him. Even one small act done in God, no matter how trivial it may seem in the eyes of the world, holds far more value to God than all actions done through human strength. This is the source of true virtue, which begins and ends in God. But the more you love the world and its things, the further you drift from God; the closer God is to the core of your heart, the more He will shine out and make Himself known through acts of kindness and compassion toward your neighbor. For our blessed Savior tells us, "I am the light of the world." John 8:12. Therefore, let us act in Him. Let us hold on to the love of our Head, so we may be enlightened in Christ.



3. For of all our actions those only
may be called “light,” which proceed
from God and diffuse themselves
through the darkness and miseries of
our neighbors, in patience, in meekness,
in humility, in consolation, in
compassion, in gentle reproofs, and
charitable censures. Whereas from
an arrogant love of censuring others
arise self-esteem, a high mind, contempt,
and insolence toward our
neighbors. This is the root of innumerable
sins. But as the light of
the Holy Spirit cannot enter into
such souls, so where he inhabits, these
vices have no place. The man of God
judges not his neighbor, unless compelled
by necessity; and even then he
does it with great gentleness, and in
the proper time and place; lest while
he attempt to cure one wound, he
should make ten, by an unseasonable
and improper application. One thing
ought carefully to be observed in reproving
our neighbor, namely, that
we should not publish such uncharitable
reflections upon him, as may in any
way injure his reputation, either in
his spiritual or temporal concerns; but
on the contrary, every one should
keep himself within the bounds of
meekness and charity, lest he endanger
his own humility and poverty
of spirit. They that delight in uncharitable
censures and railing accusations,
are like the old serpent; their
very breath is infected with his poison,
whilst, like him, they delight in being
accusers of the brethren. Whilst they
know not themselves, they will dare
to censure and judge their neighbors.
Consider, O man, thy perverse heart,
and judge thyself, but no one else.
Luke 6:37. The false light of nature
misleads thee, and draws thee blindly
into pride, self-love, and rash censures
of others. But know that this is not
the light of God, but the very darkness
of Satan.

3. Only those actions can be called "light" which come from God and spread through the darkness and struggles of our neighbors, with patience, meekness, humility, comfort, compassion, gentle corrections, and charitable criticisms. On the other hand, an arrogant desire to criticize others leads to self-importance, arrogance, disdain, and insolence towards our neighbors. This is the root of countless sins. Just as the light of the Holy Spirit cannot enter such souls, where He resides, these vices have no place. A man of God does not judge his neighbor unless absolutely necessary; and even then, he does so with great gentleness, at the right time and place, so he doesn’t worsen one wound while trying to heal another through inappropriate actions. One thing must be carefully observed when correcting our neighbor: we should not share unkind comments that could harm his reputation, whether in his spiritual or worldly affairs; instead, everyone should remain within the limits of meekness and charity, to avoid jeopardizing their own humility and spiritual poverty. Those who take pleasure in unkind judgments and harsh accusations are like the old serpent; their very words are tainted with his poison, as they relish the role of accuser among their brethren. While they do not recognize their own issues, they dare to criticize and judge others. Consider, O man, your distorted heart, and judge yourself, not anyone else. Luke 6:37. The false light of nature deceives you, leading you blindly into pride, self-love, and reckless judgments of others. But know that this is not the light of God, but the true darkness of Satan.



4. But the true and divine light always
discovers itself in modesty and
humility. It hunts not after the
empty applause of men, but seeks
after God, from whom it proceeded,
and into whom it longs and labors to
[pg 401]
return. Such a man thinks himself
the weakest, vilest, and most ignorant
of all men; being fully persuaded
that whatever good there is in him,
it is not his but God's. Above all
things, therefore, endeavor to know
thyself, and trouble not thyself about
thy neighbor, particularly his faults;
lest in the bitterness of thine heart
thou be tempted to condemn him; for
thereby thou canst do great harm to
thine own soul. Turn away, then,
thy eyes, for God's sake, from any
vices of thy neighbor, and turn into
thyself, and see whether thou art not,
or hast not been as deep in the mire
as he. And if this appear to be the
case, consider it in the order of Providence
as an opportunity of reading
thy own defects in the life of thy
neighbor, and as a means of bringing
thee to the knowledge of thyself, to
true repentance and amendment of
life. Then turn thine eyes upon thy
neighbor, and pray to God for him,
that He would be pleased, of his fatherly
compassion, to grant unto him
also the same knowledge and amendment
of life. The man that is thus
disposed, profits by his neighbor's
faults, and is preserved from the sin
of rashly judging or condemning him.

4. But the true and divine light always reveals itself in modesty and humility. It doesn’t chase after the empty praise of people but seeks God, from whom it originated, and into whom it yearns and works to return. Such a person sees himself as the weakest, lowliest, and most clueless of all. He is fully convinced that any good in him is not his own but God's. Above all things, therefore, strive to know yourself, and don’t concern yourself with your neighbor, especially his faults; lest in the bitterness of your heart you be tempted to judge him, for that can greatly harm your own soul. So, for God's sake, turn your eyes away from any vices of your neighbor and look within yourself to see if you are not, or have not been, just as deep in the mud as he is. If that appears to be true, view it as a chance given by Providence to recognize your own shortcomings through the life of your neighbor, a means of bringing you to self-awareness, true repentance, and a better way of living. Then direct your eyes toward your neighbor and pray to God for him, asking that, out of His fatherly compassion, He would also grant him the same understanding and improvement of life. A person with such an attitude learns from his neighbor's faults and is protected from the sin of hastily judging or condemning him.









 Chapter 12.


 A Christian should take time each day, at least once, to completely withdraw from all outside distractions and reflect within their own soul; the benefits of this practice.



Return to your peace, my soul; for the Lord has been very kind to you.Understood. Please provide the text to modernize.Ps.116:7.



The soul of man, flowing out into
worldly things, and cleaving entirely
to the creatures, is like a wandering
sheep. Now, the great Shepherd
of souls tries, by all the methods
of his mercy and wisdom, to bring him
back to the fold, by emptying him of
the creatures, and filling him with all
the fulness of God. Thus the royal
Psalmist concludes the 119th Psalm:
“I have gone astray like a lost sheep;
seek thy servant.” This expression,
how oddly soever it may sound to carnal
ears, discovers, nevertheless, to the
spiritual man, the whole work of illumination
and divine wisdom. For as
the soul of man is placed between time
and eternity, so soon as ever it turns
to time, it forgets eternity, and withdraws
every day further and further
from divine things. But if it returns
to eternity, then it forgets the creatures,
recovers its liberty, draws nearer
to God, and is thoroughly drawn unto
him. For there is nothing dearer to
God, than a soul abstracted from the
creatures, and resigned to him. Then,
and not till then, the soul enjoys true
peace, tastes the food of life, and feels
in herself the true fruits of that divine
anointing, which denominates us truly
Christians (the name “Christ” signifying:
“The Anointed One.”)

The human soul, indulging in worldly things and completely attached to earthly creatures, is like a lost sheep. The great Shepherd of souls tries, with all His mercy and wisdom, to bring it back to the fold by emptying it of earthly attachments and filling it with the fullness of God. Thus, the royal Psalmist finishes the 119th Psalm: "I've gone off course like a lost sheep; please look for your servant." This phrase, no matter how strange it may sound to worldly ears, reveals to the spiritual person the entire process of enlightenment and divine wisdom. As the human soul exists between time and eternity, whenever it focuses on time, it forgets eternity and drifts further away from divine matters each day. But if it turns back to eternity, it forgets worldly attachments, regains its freedom, and gets closer to God, becoming fully drawn to Him. For nothing is dearer to God than a soul that is detached from worldly matters and surrendered to Him. Only then does the soul experience true peace, partake in the sustenance of life, and feel within itself the true fruits of that divine anointing, which makes us true Christians (the name "Christ" means: “The Chosen One.”)



2. And if these things are so, who
can doubt that it is the duty of every
true Christian, if not oftener, yet once
a day at least, to taste this divine food
of the soul, which is God himself, that
[pg 402]
thereby he may be refreshed with true
peace, and be replenished with the fulness
of divine life and grace? Wouldest
thou, O man, but thoroughly consider
this, thou wouldest be much more in
love with heaven, than with earth!
Wert thou but thus disposed, though
the burden of a whole kingdom lay
upon thy shoulders, as it did upon David's,
yet it should be no hindrance
to thy holy exercises. For the creatures
are not in themselves hurtful,
but are only so to him whose soul is in
captivity to them; or, as it is said,
“who sets his heart upon them” (Ps.
62:10), which ought to be entirely
consecrated and devoted to God. Upon
this foundation stood the Psalmist,
when he cried out, “Lord, whom have
I in heaven but thee? and there is
none upon earth that I desire besides
thee.” Ps. 73:25. For so great is the
sweetness of divine love, that the soul
that has once tasted it, despises sufferings,
and looks upon the love or hatred
of this world with indifference. They
that are admitted to these joys, have
perpetual peace in God with all creatures,
whether friends or enemies. To
these “the yoke of Christ is easy”
(Matt. 11:30); for they are in Christ,
and Christ is in them; and his presence
makes their burden light, whilst
he bears it in them, and they bear it
in him. Therefore, such a believer
says with St. Paul, “I can do all things
through Christ which strengtheneth
me.” Phil. 4:13.

2. And if these things are true, who can doubt that it's the duty of every genuine Christian, at least once a day, to partake in this divine food for the soul, which is God Himself, so that they may be refreshed with true peace and filled with the fullness of divine life and grace? If you, O man, would just think about this, you would find yourself much more in love with heaven than with earth! If you were in this frame of mind, even if the weight of an entire kingdom rested on your shoulders, like it did for David, it would not hinder your spiritual practices. The things of this world are not harmful in themselves; they only become so for those whose souls are trapped by them, or as it’s said, "who sets his heart upon them" (Ps. 62:10), which should be wholly dedicated to God. This was the foundation upon which the Psalmist stood when he declared, "Lord, whom have I in heaven but you? And there is no one on earth that I desire besides you." Ps. 73:25. For the sweetness of divine love is so great that the soul that has tasted it despises suffering and views the love or hatred of this world with indifference. Those who experience these joys have lasting peace in God with all creatures, whether friends or enemies. For them, "the yoke of Christ is easy" (Matt. 11:30); because they are in Christ, and Christ is in them; and His presence lightens their burden, as He carries it within them, and they carry it within Him. Therefore, such a believer says with St. Paul, "I can do all things through Christ who strengthens me." Phil. 4:13.



3. From what has been said, it appears
plainly, how necessary and profitable
an exercise it is for every Christian,
once a day at least, to retire into
his own heart, into God, and into
Christ, to draw thence true peace of
soul, and to learn there the true use of
temporal blessings. For God does not
forbid us the use of these, provided
we walk in humility, and in his fear,
and continue faithful in our attendance
upon him. Our misery requires
this of us, which in such a soul God
will not suffer to last long; and so
does, lastly, our daily cross, which
Christ by this means makes light and
easy to us. Not to say, that thou, O
Christian, art continually admonished
by the Spirit of God within thee, to
sigh and pray for the love of God, and
of God alone, and to grieve within
thyself, when any worldly impediments
draw and separate thee from it.
This is the true and inward calling of
the Holy Ghost, this is the well-beloved's
knocking at the door of thy heart
(Cant. 1:13; Rev. 3:20), as a living
testimony that our hearts ought to be
the chamber of our heavenly bridegroom.

3. From what has been said, it’s clear that it's essential and beneficial for every Christian to take time each day to turn inward—into their own heart, into God, and into Christ—to find true peace of soul and to understand how to properly use the temporary blessings we have. God doesn’t prohibit us from enjoying these blessings as long as we live in humility, fear Him, and remain faithful in our devotion to Him. Our struggles demand this kind of reflection, and God won’t allow a sincere soul to remain in misery for long. Ultimately, our daily challenges are made lighter and easier through this practice. Furthermore, you, O Christian, are constantly reminded by the Spirit of God within you to long for the love of God alone and to feel sorrow when worldly distractions pull you away from it. This is the true and inner calling of the Holy Spirit; this is the beloved’s gentle knock at the door of your heart (Cant. 1:13; Rev. 3:20), serving as a living reminder that our hearts should be the dwelling place of our heavenly bridegroom.









 Chapter 13.


 Demonstrating How God's Love Enters the Soul When It Is Free from Love for Creatures.



If someone loves the world, the love of the Father is not in them.—1John2:15 PM.



He that desires to become the habitation
of God, must first divest
himself of the love of the world, and
then exercise himself in the love of
God. No man can receive the one,
without quitting the other; or be
[pg 403]
filled with the Spirit of God, before he
be emptied of the spirit of the world.
As the magnet by a touch draws iron
to it; so God first touches, with his divine
love, the soul which he intends
to draw and unite to himself.

Whoever wants to be a dwelling place for God must first let go of their love for the world and then focus on loving God. No one can embrace one without letting go of the other, nor can they be filled with the Spirit of God before getting rid of the spirit of the world. Just as a magnet attracts iron with a touch, God first touches the soul He aims to draw in and unite with Himself through His divine love.  
[pg 403]



2. Now this divine love is so great,
that, like the sun, it shines upon all;
yea, it shines more universally than
the sun itself, displaying itself equally
upon all men. So that it is not the
fault of God, who is pure light, and
pure love, but of men, if they do not
perceive or enjoy it. For when God
approaches men with the highest love,
and most ardent affection, he generally
finds their hearts full of the love
of the world, and all uncleanness, that
is, of covetousness, pride, lust, hatred,
envy, and evil thoughts, which force
him to retire and to withdraw his
graces from them. Whence it appears,
that since God is ready, like the sun
in the firmament, to communicate the
rays of his light freely to every purified
soul, it is not His fault, but theirs,
if they are not enlightened by it. As,
therefore, we know these things, let
us keep ourselves from the love of the
world, and turn to the living God,
watching diligently unto prayer; let
us labor earnestly for the love of God
in Christ, by which we are united to
him. Let us knock at the door of his
holy wounds, and from thence expect
salvation. If we do this, God will
open to us, and give us admission into
that high state of uniting love, in
which we shall be refreshed with all
the treasures of God. And who can
doubt that the God of mercy, the
fountain of happiness, will fill the heart
of man with greater and more substantial
joys, than any which this perishing
world can afford?

2. Now this divine love is so immense, that, like the sun, it shines on everyone; in fact, it shines more broadly than the sun itself, showing itself equally to all people. So it’s not God’s fault, who is pure light and pure love, if people don’t see or enjoy it. When God approaches people with the highest love and deepest affection, he often finds their hearts filled with worldly love and all kinds of impurities, such as greed, pride, lust, hatred, envy, and evil thoughts, which cause him to pull back and withdraw his grace from them. Therefore, it’s clear that since God is ready, like the sun in the sky, to share the rays of his light freely with every purified soul, it is not His fault, but theirs, if they are not illuminated by it. Since we know this, let’s stay away from loving the world and turn to the living God, remaining diligent in prayer; let’s strive hard for the love of God in Christ, through which we are united with him. Let’s knock at the door of his holy wounds and look for salvation from there. If we do this, God will open to us and allow us into that high state of uniting love, where we will be refreshed with all the treasures of God. And who can doubt that the God of mercy, the source of happiness, will fill the human heart with greater and more meaningful joys than anything this fading world can offer?



3. Whosoever, therefore, loves God,
shall be loved by all the saints and
holy angels. If I love God, then I
share in the love of all the inhabitants
of the city of God, a love that far
surpasses the highest degree of worldly
affection. And as all the heavenly
host have the highest love of God,
and rejoice in his honor, so is their joy
proportionably great at every step of
our conversion, and their happiness is
enhanced by every advance which we
make in the love of God.

3. So, whoever loves God will be loved by all the saints and holy angels. If I love God, I share in the love of everyone in the city of God, a love that far exceeds even the deepest worldly affection. Just as all the heavenly beings have the greatest love for God and celebrate His honor, their joy increases at every stage of our conversion, and their happiness grows with every step we take in loving God.




4. Now one evidence of divine love
is this, that we use the creatures with
fear and humility. He that is endued
with a habit of divine love, whether
he eat or drink, or whatever he doth,
doth everything like a dutiful son,
with reverence and fear, having his
eye constantly fixed upon the glory
of his Heavenly Father. 1 Cor. 10:31.
From this fear of God flow the many
deep sighs and passionate groans of
the devout soul, which, by degrees,
raise him from earth to heaven. For
he discovers so many corruptions and
impurities in himself, obstructing the
light and quenching the flames of the
Holy Spirit, that he is forced to cry
out with St. Paul, “O wretched man
that I am! who shall deliver me from
the body of this death?” Rom. 7:24.
And truly, these sighs and groanings
must frequently ascend to the mercy-seat
of God, that by the assistance of
divine grace we may bear up, and not
faint under the manifold miseries of
this wretched state, and the pressure
of a vile earthly body. Thus did all
the holy men of old time when they
labored under the sense of spiritual
infirmities: they raised their broken
spirits unto God by devout sighs, penitential
tears, and humble acknowledgments
of their misery, which reverted
into their own bosoms with a
large increase of grace and spiritual
strength. He that does not sincerely
[pg 404]
seek after God, but has his soul intent
on something else besides him, shall
never find him. On the other hand,
he that seeks him alone, in the integrity
of his heart, shall surely find
him, and be admitted to all the blessings
and happiness that are to be
found in the presence of God. He
that seeks God in truth, finds God,
and all things that are God's; and
whosoever seeks for nothing else, and
looks for nothing else but God only,
unto him God manifests himself, and
confers upon him all whatsoever is
laid up in his divine heart, that the
same may as properly be said to belong
to man, as to God.

  
4. One sign of divine love is that we engage with the world around us in fear and humility. A person who truly possesses divine love, whether they are eating, drinking, or doing anything else, acts like a devoted child, with respect and awe, always focused on bringing glory to their Heavenly Father. 1 Cor. 10:31. This fear of God leads to the deep sighs and passionate groans of the devoted soul, which gradually lift them from earth to heaven. They see so many flaws and impurities within themselves that block the light and extinguish the flames of the Holy Spirit, compelling them to cry out with St. Paul, “O miserable man that I am! Who will rescue me from this dead body?” Rom. 7:24. Indeed, these sighs and groans should often rise to God’s mercy seat so that with divine grace we may endure and not lose heart under the numerous miseries of this troubled state and the burden of a flawed earthly body. This was the experience of all the holy men of old when they struggled with their spiritual weaknesses: they lifted their broken spirits to God through sincere sighs, penitential tears, and humble acknowledgments of their misery, which resulted in an abundant increase of grace and spiritual strength within them. Anyone who does not genuinely seek God, but is focused on something other than Him, will never find Him. Conversely, whoever seeks Him sincerely, with a pure heart, will undoubtedly find Him and receive all the blessings and happiness that are present in God's presence. Those who seek God in truth will find God and everything that belongs to Him; and whoever seeks nothing else but God alone will have God reveal Himself to them and grant them all that is treasured in His divine heart, so that what belongs to God may also be regarded as belonging to man.  
[pg 404] 









 Chapter 14.


 Of the Practice of Patience and Love.



He is brought like a lamb to the slaughter.Understood. Please provide the text you'd like me to modernize.Isa.53:7.



Whosoever would rightly prepare
his soul for union with
Jesus Christ, must, like him, be clothed
with the meekness and patience of
the lamb. Yea, he must have the
very same mind that was in Christ,
and become a lamb even as he was.
Let this be thy rule and thy guide in
all thy actions. He tells us himself,
“Behold, I send you forth as sheep
in the midst of wolves.” Matt. 10:16.
This is truly thy case; and whatever
way thou turnest thyself, remember
that thou art in the midst of wolves,
to whose violence thou art continually
exposed; and against this thou hast
no other remedy but patience, meekness,
and submission, according to the
example of the Lamb of God, thy
Saviour, Jesus Christ. And as this
meekness of the blessed Jesus was acceptable
to his Heavenly Father, so
also is thine, when by patience thou
dost triumph over persecution. So
that it is thy business to submit cheerfully
to his will, whensoever he shall
be pleased to lay his afflicting hand
upon thee, either more immediately
from heaven, or by any suffering
which may fall upon thee by means
of any creature. It must all be borne
with patience, as coming from the
hand of God; and assure thyself that
the faithful Shepherd is at hand to
seek and save the lost sheep, and
bring it home “upon his shoulders,
rejoicing.” Luke 15:5. Thus the patient
soul is, by every impetuous
wave of affliction, wafted nearer to
God. But if thy blind carnal reason
suggest to thee any excuses or objections
against thy submission, hearken
not to them; but fix thine eyes upon
the exemplary patience of thy Redeemer;
look steadfastly to thy crucified
Saviour, who did no evil, yet suffered
all injuries without thoughts of
revenge.

Whoever wants to truly prepare their soul for union with Jesus Christ must, like Him, embody the meekness and patience of a lamb. Yes, they must have the same mindset that was in Christ and become a lamb just as He was. Let this be your rule and your guide in everything you do. He tells us Himself, "Look, I am sending you out like sheep among wolves." Matt. 10:16. This is really your situation; and no matter which way you turn, remember that you are surrounded by wolves, to whose violence you are constantly exposed; and against this, your only remedy is patience, meekness, and submission, following the example of the Lamb of God, your Savior, Jesus Christ. Just as the meekness of the blessed Jesus was pleasing to His Heavenly Father, so is yours when through patience you overcome persecution. Therefore, it is your duty to submit cheerfully to His will whenever He decides to lay His afflicting hand upon you, either directly from heaven or through any suffering that may come your way through others. Everything must be endured with patience, as it comes from the hand of God; and reassure yourself that the faithful Shepherd is nearby to seek and save the lost sheep and bring it home “on his shoulders, rejoicing.” Luke 15:5. Thus, the patient soul is carried closer to God by every overwhelming wave of affliction. But if your blind, carnal reasoning suggests any excuses or objections against your submission, do not listen to them; instead, fix your eyes on the perfect patience of your Redeemer; look intently at your crucified Savior, who did no wrong yet endured all injuries without thoughts of revenge.



2. Endeavor to acquire more and
more the meekness of the Lamb, and,
above all things, preserve the love of
God, which cannot abide in a wrathful
soul. And here consider well with
thyself what that love is. Do not
[pg 405]
fancy it to be that inward joy, that
unspeakable pleasure, which sometimes
elevates devout souls; that is
not the essence of love, but the
brightness of it, differing from its root
and cause as much as the light does
from the fire whence it proceeds.
But the true essence of love to God is,
to be resigned to the will of God, to
depend entirely upon him, and to submit
to every affliction as coming immediately
from his hand. Thus did
Job, who, taking the loss of his children,
his goods, his health, and his
honor, as coming from the hand of
God, still “blessed the name of the
Lord.” Job 1:21. So, too, David
humbly submitted to the curses of
Shimei, as being ordered by the Lord.
2 Sam. 16:10. By this means the essence,
the root, and spring of love, are
preserved pure and unshaken; and
by love we rest in God, and rejoice in
all his dispensations. So that if it
should please God to sink such a man
with Christ to hell, he would not open
his mouth, but rest satisfied with the
will of God, in which only he finds
happiness and rest. In this love true
peace is to be found, when in God, and
for God's sake, we love everything,
crosses and tribulations not excepted.
True love unites us to God, and to all
the world: and the happiness of such
a state is inexpressibly great.

2. Strive to develop more and more the humility of the Lamb, and above all, maintain the love of God, which cannot exist in an angry heart. Take a moment to reflect on what that love is. Don’t mistake it for the inner joy or the indescribable pleasure that sometimes lifts devoted souls; that isn’t the essence of love, but rather the brightness of it, different from its source just like light is from the fire that produces it. The true essence of love for God is being resigned to His will, relying completely on Him, and accepting every hardship as coming directly from His hand. Job demonstrated this when, despite losing his children, wealth, health, and honor, he still “blessed the name of the Lord.” Job 1:21. Similarly, David humbly accepted the insults from Shimei, believing they were ordained by the Lord. 2 Sam. 16:10. This way, the essence, root, and source of love remain pure and unwavering; through love, we find rest in God and rejoice in all His dealings. So if God chooses to lead such a person, with Christ, to hell, they would remain silent and accept the will of God, in which they find true happiness and rest. In this love, true peace can be found; when we love everything for God, even hardships and tribulations. True love connects us to God and to everyone in the world, making the joy of such a state beyond measure.









 Chapter 15.


 Demonstrating How Christ, The Eternal Word Of The Father, Completes His Work In The Hearts Of The Faithful Through Love And Humility.



Reflect on yourselves. Don't you realize that Jesus Christ is in you?—2Cor.13:5.



As the faithful soul is often obliged
to bear the temptations
and suggestions of the Evil Spirit; so,
on the other hand, it receives the divine
consolations from the mouth of
the eternal Word speaking in it. Of
this Tauler speaks: “We know,” says
he, “that the eternal Word is so very
near the ground of the human soul,
that its own nature and being are not
more essential and familiar to it, than
that Word is. This eternal Word is
continually speaking in man, though
his perverse heart, deluded by the
devil, neither hearkens nor attends to
it. For the great adversary makes
him deaf by his wicked insinuations,
the love of the world, and carnal inclinations.”
For the devil to this day
tempts all men, as he did Eve (Gen.
3:4), by those things which he knows
to be most agreeable to our tempers
and inclinations,—by riches, honors,
friendships, our own nature, the love
of the creatures, and infinite other
ways, in which he influences and affects
our imaginations. For as he is
industriously busy about us for our
destruction, so he narrowly observes
the particular bias of our affections,
and knows all the secret arts of raising
our passions; and when by thus
striking our imaginations, he has discomposed
our spirits, we immediately
[pg 406]
become deaf to the calls of the Holy
Spirit and the Word. These suggestions
of Satan we must oppose; for so
far as we attend to them, we are the
nearer to our ruin; but if thou stop
thine ears to his insinuations, and turn
thyself unto God in the centre of thy
soul, thou hast already conquered him.
And as true friends, united in affection,
are particularly delighted in mutual
conversation; so if thou sincerely love
God, thou shalt frequently hear his
voice within thee. “If a man love
me,” saith Christ, “he will keep my
words” (John 14:23): not only those
which he hears in the outward and
visible temple and congregation of the
faithful; but those also which are heard
in the true temple of the soul, without
which the outward hearing availeth
little. And this inward voice of God
thou canst not hear, unless the love of
God be in thee.

As the faithful person often has to deal with the temptations and suggestions of the Evil Spirit, they also receive divine comfort from the eternal Word speaking within them. Tauler mentions: “We get it,” he says, “the eternal Word is so close to the core of the human soul that its very essence is as essential and familiar as the Word itself. This eternal Word constantly communicates with people, but their misguided hearts, misled by the devil, neither listen nor pay attention. The great adversary deafens them with his evil suggestions, the love of the world, and worldly desires.” Even today, the devil tempts everyone, just as he did Eve (Gen. 3:4), using things he knows will appeal to our personalities and desires—like wealth, status, friendships, our own nature, love for others, and countless other ways he manipulates our thoughts. Just as he works tirelessly to bring about our downfall, he closely monitors our inclinations and knows all the secret ways to stir up our emotions; when he disrupts our minds by doing this, we quickly become deaf to the calls of the Holy Spirit and the Word. We must resist these temptations from Satan; as long as we pay attention to them, we draw closer to our destruction. But if you close your ears to his whispers and turn to God at the center of your soul, you have already defeated him. And just as true friends delight in sharing conversations, if you sincerely love God, you will often hear His voice within you. “If a guy loves me,” says Christ, “he will follow my words” (John 14:23): not just those he hears in the physical temple and congregation of the faithful, but also those heard in the true temple of the soul, which makes the outward hearing of little value. You cannot hear this inner voice of God unless the love of God is within you.




2. “The most certain token of love
to God,” saith St. Gregory, “is this,
that we receive all the adversities
which God shall think fit to lay upon
us, without any impatience in thought,
word, or actions. If we do this, without
doubt we truly love God; if not,
it is certain that we do not love him
sincerely, but prefer ourselves and our
own things to him; though nothing
can be properly said to be a man's
own but sin; everything else is God's.”
Take heed, therefore, that thou prefer
not even the gifts of God before Himself;
whom if thou love purely and
above all things, then thou shalt continually
hear him speaking peace to
thy soul, according to that saying of
our blessed Lord, “He that loveth me,
to him will I manifest myself.” John
14:21. This manifestation is made
by the opening of the understanding,
by the illumination of the heart, by
the spirit of wisdom, of understanding,
of might, and of fear (Isa. 11:2),
and especially by the purifying and
enlightening of the inward eyes (Eph.
1:18), to see and know Jesus Christ.


2. "The clearest sign of love for God," says St. Gregory, "Is this what we do: accept all the challenges that God decides to give us, without any impatience in our thoughts, words, or actions? If we do this, we truly love God; if we don’t, it’s obvious that we don’t love Him sincerely, but instead put ourselves and our own interests before Him. However, nothing can really be called a person's own except sin; everything else belongs to God."
So be careful not to place even the gifts of God above Him;
if you love Him purely and
above all else, then you will continuously
hear Him speaking peace to
your soul, as our blessed Lord said, "Whoever loves me, I will show myself to them." John
14:21. This revelation occurs
through the opening of understanding,
by enlightening the heart, through
the spirit of wisdom, understanding,
strength, and reverence (Isa. 11:2),
and especially by purifying and
illuminating the inner eyes (Eph.
1:18), to see and know Jesus Christ.



3. But as the devil is wont to stop
the inward ears of men by his suggestions;
so he also blinds their eyes by
self-love, by the love of the world and
the creatures, and by inward and outward
pride. For as by true and genuine
love, we hear Christ; so by faith
and profound humility, we must see
him; for that only can purify our
hearts from vain pride. For it is not
without reason that our blessed Lord
tells us, “Blessed are the pure in
heart; for they shall see God.” Matt.
5:8. And for this cause it is that
God sends us so many crosses and afflictions,
that we may thereby be
brought into the depths of profound
humility, which is an exercise more
profitable to us than all the delights
and glories of this world. And now,
though heaven, and earth, and hell itself,
should unite their forces against
thee, yet bear up with constancy and
patience, remembering that all shall
work together for thy good; as it
serves to produce in thee true humility,
by which thou shalt see Christ.
Look at him, O man, and consider
how he that is God (John 1:1; Acts
20:28; Rom. 9:5), most high and
omnipotent, by whom were made the
heavens and the earth, and who could
easily again have reduced all things
into nothing; yet for the sake of this
wretched creature man, submitted himself
to the most bitter sufferings. Phil.
2:5-8. Be thou, therefore, O sinful
and wretched creature, ashamed of
that pride, vainglory, and self-love,
which have taken possession of thy
heart. Learn to submit thyself to
every cross that shall be laid upon
thee, of what sort soever it be, whether
[pg 407]
inward or outward; and so subject thy
proud, swelling spirit to the thorny
crown of Christ, that thou mayest
imitate thy humble and crucified Lord
by a true contempt of thyself; making
this the great end and design of all
thy actions, to be conformed to the
meek and suffering life of the blessed
Jesus, that so thou mayest come to an
experimental knowledge of him. For
what avail a few cold, formal reflections
upon the sufferings of our Lord,
whilst we are destitute of that meek
and patient spirit with which he bore
them? Of what benefit is it to entertain
our fancies with a few dead speculations
about his passion, whilst our
hearts are full of pride, ambition, and
worldly love? This, surely, is not the
way to the true vision and experimental
knowledge of Jesus Christ. The
Spirit of Jesus operates most deeply
in the valley of humility. And in this
consists the essence of humility, that
a man look upon himself and all that
he ever has, or ever can do, as nothing.
For if there be any good in
thee, it is not of thyself; it is the gift
of God.

3. But just as the devil tends to block people’s inner ears with his temptations, he also blinds their eyes through self-love, the love of the world and its pleasures, and through both inward and outward pride. Just as we hear Christ through true and genuine love, we must see him through faith and deep humility, as that is the only thing that can cleanse our hearts from empty pride. It’s not without reason that our blessed Lord tells us, "Blessed are those who are pure in heart, for they will see God." Matt. 5:8. This is why God sends us so many trials and challenges—to bring us to depths of true humility, which is more beneficial for us than all the pleasures and glory of this world. And now, even if heaven, earth, and hell itself join forces against you, stand firm with patience, knowing that everything will work together for your good, as it helps to cultivate true humility in you, through which you will see Christ. Look at him, O person, and reflect on how he, being God (John 1:1; Acts 20:28; Rom. 9:5), the most high and all-powerful, who created the heavens and the earth and could easily have made everything return to nothing; yet for the sake of wretched humanity, he submitted himself to the most intense suffering. Phil. 2:5-8. Therefore, you sinful and wretched being, be ashamed of the pride, vanity, and self-love that have taken hold of your heart. Learn to accept every burden that comes your way, whether it's inward or outward; and humble your proud, arrogant spirit under the thorny crown of Christ, so you can imitate your humble and crucified Lord through genuine self-contempt; making this your main focus in all you do, to be conformed to the meek and suffering life of blessed Jesus, so that you may come to truly know him. For what good are a few detached, formal thoughts about our Lord’s suffering if we lack the gentle and patient spirit with which he endured them? What benefit is there in entertaining our minds with dead speculations about his passion while our hearts are filled with pride, ambition, and worldly love? This is certainly not the path to truly seeing and experiencing Jesus Christ. The Spirit of Jesus works most profoundly in the valley of humility. And the essence of humility is for a person to view himself and everything he has or can do as nothing. For if there is any good in you, it is not from yourself; it is a gift from God.




4. And this humility thou must
practise, if ever thou expect to see
Christ. For the hidden mysteries
and wisdom of God are revealed to
the meek and humble, but are hidden
from the wise men of this world. Ps.
51:6; Matt. 11:25; 1 Cor. 1:20, 26.
For in this humility alone consist the
knowledge and understanding of pure
and divine truth, in which is the essence
of eternal blessedness. In this
the greatness of the divine majesty
manifests itself, which the more clearly
we discern, the deeper root humility
takes in our souls. And the most
certain sign of divine illumination is,
that a man grow daily more and more
humble, and be less fond of himself.
For self-love and pride are the fountains
of all the darkness, error, and
iniquity that are in us. On the other
hand, they that are truly enlightened
by God, glory in contempt and sufferings,
and rejoice to imitate their suffering
Redeemer. This is the groundwork
and spirit of Psalm 119. The
royal prophet well knew that without
such a thirst after godliness, no divine
light and wisdom would enter the soul,
and no divine answer be given to it.
And this is the real purport of that
long Psalm.

  
4. You must practice this humility if you ever hope to see Christ. For the hidden mysteries and wisdom of God are revealed to the meek and humble but are concealed from the wise of this world. Ps. 51:6; Matt. 11:25; 1 Cor. 1:20, 26. In this humility alone lies the knowledge and understanding of pure and divine truth, which is the essence of eternal happiness. In this, the greatness of divine majesty reveals itself; the clearer we see it, the deeper humility takes root in our souls. The most certain sign of divine illumination is that a person becomes more humble every day and becomes less attached to themselves. For self-love and pride are the sources of all the darkness, errors, and wrongdoings within us. On the flip side, those truly enlightened by God take pride in being looked down upon and in their suffering, and they find joy in emulating their suffering Redeemer. This is the foundation and spirit of Psalm 119. The royal prophet understood well that without such a longing for godliness, no divine light and wisdom would enter the soul, and no divine response would be given to it. And this is the true message of that long Psalm.




5. In a word, this humble and resigned
state of soul, is that in which
God particularly delights to operate.
And he that has this, carries in his
soul the comfortable presence, and in
his body the suffering marks of the
Lord Jesus; and considering himself
as unworthy of the least of God's
mercies, he uses them all with reverence
and fear, having his eye, like a
good servant, fixed on his Master; and
therefore he is honored with His more
immediate conversation, and grace.

  
5. In short, this humble and accepting state of mind is where God especially loves to work. Someone who embodies this carries within them the comforting presence and the physical reminders of the Lord Jesus; and seeing themselves as unworthy of even the smallest of God's blessings, they treat all of them with respect and caution, keeping their focus, like a good servant, on their Master. As a result, they are blessed with His closer guidance and grace.



[pg 408]






 Chapter 16.


 Demonstrating How the Holy Spirit Works in Our Souls.



I will pour water on those who are thirsty and floods on the dry ground.Understood. Please provide the text you'd like me to modernize.Isa.44:3.



If after a drought and dearth of three
years and a half (such as happened
in the time of Elijah, 1 Kings 17:1;
18:45), it should please God to send
rain upon all the earth, one man's field
only excepted; he would truly have
reason to think that God was angry
with him, and that his case was most
deplorably miserable. But how much
more miserable and unhappy is he,
who, though hungering and thirsting,
like a parched ground, after faith,
charity, and all Christian graces, yet
cannot receive one drop of spiritual
consolation in the inward ground of
his soul!

If, after a drought and lack of food for three and a half years (like what happened during Elijah's time, 1 Kings 17:1; 18:45), God were to send rain over the entire earth except for one person's field, that person would certainly feel that God was angry with him and that his situation was incredibly sad. But how much more miserable and unhappy is someone who, despite desperately longing for faith, love, and all the virtues of Christianity, still cannot receive even a drop of spiritual comfort in the depths of their soul!



2. But if this ever happen, it is not
God's fault, for he is ready “to pour
out his Spirit upon all flesh” (Joel 2:28),
but man's, who prepareth not his
heart to receive it. The best preparation
to receive this holy guest, is to
turn our hearts by faith and prayer
from the world unto God, as the Apostles
did at Pentecost (Acts 2:4); and
whensoever God shall find us thus
prepared, he will forthwith visit us
with all the fulness of spiritual blessings.
On the other hand, if the heart
be full of the world, there will be no
room for the Spirit of God to enter;
for where the one is, the other cannot
be. As in nature there is no vacuum,
so it is in the spiritual world. Let this
then be thy care, and this thy chief
concern, not to fix thy heart upon any
creature, either inwardly or outwardly,
not on the love of thyself, nor upon
thine own will, but upon God alone;
assuring thyself, that this is the most
noble and useful exercise for thee. As
the finest work of the most skilful
workman may be broken and destroyed
by a heedless child; so it often happens
with the works and gifts of God,
which men destroy by their rash and
unadvised management. Thus they
break and deface the most noble designs
and operations of the Spirit of
God within them; they attribute that
to themselves which is the work of
God, and patch their own vile rags
upon the fine linen of Christ's righteousness.
For it is most certain that
we are “unprofitable servants” (Luke
17:10), and by consequence can do
nothing but what is unprofitable. And,
in the same degree, as God is more
noble than man, so the works of the
Divine Spirit are more noble and precious
than those of the human spirit.
Hence it follows, that if thou wouldest
have God to operate more eminently
in thee, thou must surrender all the
passions, affections, and powers of thy
soul, to be possessed, governed, and
directed by Him. For unless the creature
be entirely still, thou canst not
hear the voice of God. Think not then
that every inward motion which thou
perceivest, is the work of God; whereas
some are merely the product of thy
own flesh and blood. Take heed therefore
to thyself, and learn to distinguish
well, lest thou ascribe to God the very
operations of the devil.

2. But if this ever happens, it’s not God’s fault, because He is ready “to pour out his Spirit on everyone” (Joel 2:28), but it’s man's fault for not preparing his heart to receive it. The best way to prepare to welcome this holy guest is to turn our hearts by faith and prayer from the world to God, just like the Apostles did at Pentecost (Acts 2:4); and whenever God finds us prepared like this, He will immediately visit us with all the fullness of spiritual blessings. On the other hand, if the heart is filled with the world, there won’t be any room for the Spirit of God to enter; where one is, the other cannot be. Just as nature has no vacuum, so it is in the spiritual realm. Let this then be your concern, and your main focus: not to fix your heart on any creature, either inside or out, not on selfish love or your own will, but only on God; assuring yourself that this is the noblest and most beneficial activity for you. Just as the finest work of a skilled craftsman can be broken and ruined by a careless child, so it often happens with God’s works and gifts, which people destroy through their hasty and thoughtless actions. In doing so, they ruin the most noble designs and workings of the Spirit of God within them; they attribute to themselves what is God’s work, and try to patch their own filthy rags onto the fine linen of Christ’s righteousness. For it is certain that we are "unprofitable workers" (Luke 17:10), and therefore can do nothing but what is unprofitable. And, just as God is far nobler than man, so the works of the Divine Spirit are far more noble and precious than those of the human spirit. Thus, if you want God to work more powerfully in you, you must surrender all the passions, feelings, and powers of your soul to be possessed, governed, and directed by Him. For unless the creature is entirely still, you cannot hear God's voice. Don’t think that every inward feeling you notice is God's work; some are simply the results of your own flesh and blood. So pay attention to yourself, and learn to distinguish clearly, lest you attribute to God what are actually the workings of the devil.



3. But in order to the more perfect
operation of the Holy Ghost in thee,
there are two rules proper to be observed:
first, that thou turn away
[pg 409]
thine heart from the world, the creatures,
thyself, and thine own will and
affections, that so this Holy Spirit may
have room to act freely; secondly, to
receive all crosses and afflictions as
coming from the hand of God, without
any respect or reference to the creatures,
and to embrace them as preparations
for receiving more plentiful
communications of divine grace and
blessing. Suppose, for instance, thou
wert engaged in some good work or
act of devotion, and some intimate
friend should break in upon thee with
abusive and reproachful language; if
thou couldest bear this with silence
and patience, thou mightest be assured
that that was the work of the
Holy Spirit, in order to prepare thee
for greater blessings. But if wicked
thoughts be suggested to thee, by the
devil, yet satisfy thyself that they do
thee no harm, because they are involuntary.
Lastly, if thou art engaged
in any worldly calling or profession,
see that thou perform thy duty in it
with thine eye fixed upon the glory of
God, and the good of thy neighbor.
By this means all thy works shall be
wrought in God, and his Spirit.

3. To allow the Holy Spirit to work more effectively in you, there are two rules to follow: first, turn your heart away from the world, your possessions, yourself, and your own desires, so that the Holy Spirit has room to operate freely; second, accept all challenges and hardships as coming from God, without considering others, and welcome them as preparation for receiving more abundant divine grace and blessings. For example, if you're engaged in a good deed or act of worship, and a close friend interrupts you with hurtful and insulting words; if you can respond with silence and patience, you can be assured that this is the work of the Holy Spirit, preparing you for greater blessings. But if the devil suggests wicked thoughts to you, remember they do not harm you, because they are involuntary. Lastly, if you are involved in any profession or job, make sure you perform your duties with your focus on glorifying God and helping your neighbor. By doing this, all your actions will be done in God and through His Spirit.









 Chapter 17.


 Signs of the Holy Spirit's Presence in Us.



The Comforter will correct the world.Please provide the text you would like to modernize.John16:8.



When the Holy Spirit enters into
our soul; that is to say, manifests
his presence by his operations,
in the first place, he forthwith reproves
in us everything that is not
divine, such as the lust of the flesh,
and the lust of the eyes, and the pride
of life (1 John 2:16), giving us a sort
of loathing and abhorrence of them.
Whosoever, therefore, lives a carnal
life, without such inward admonition
of the Holy Spirit, may assure himself
that that Spirit is not in him; inasmuch
as it is peculiarly his office and
character, at all times, to persuade,
draw, and invite every one that will
give him room to act freely, to the
duties of a Christian life. Thus the
Holy Spirit reproves sin. But everything
is sin, that opposes our obedience
to the will of God. And every
such act of disobedience, or inclination
to it, the Holy Spirit reproves wherever
he enters.

When the Holy Spirit comes into our soul; that is, when He shows His presence through His actions, He immediately points out everything in us that isn’t divine, like the desires of the flesh, the desires of the eyes, and the pride of life (1 John 2:16), making us feel a kind of disgust and aversion towards them. Therefore, anyone who lives a worldly life, without that inner guidance from the Holy Spirit, can be sure that the Spirit is not within them; as it is His specific role and nature to always encourage, draw, and invite anyone willing to let Him work freely, towards living a Christian life. In this way, the Holy Spirit confronts sin. And anything that goes against our obedience to God’s will is considered sin. The Holy Spirit addresses every act of disobedience or tendency towards it wherever He goes.



2. Hence, in the second place, arise
spiritual sadness, grief, and inward
terrors of mind. Of this the children
of this world have little experience,
though it is one of the surest signs of
the presence of the Holy Spirit in the
soul. But they that are utter strangers
to this godly sorrow, who run on
with delight and satisfaction in the
way of the world, upon whom all
things smile, and who find here their
enjoyment, and never meet with any
cross; these men, I say, are in a very
dangerous state, and, being destitute
of God's Spirit, are without God in
the world. On the contrary, they
that are afflicted of God, and are reproved
in their consciences by the
[pg 410]
Spirit of God for every act of disobedience
to his will; and are led in
the way of the cross, being brought
under the discipline and correction of
wisdom, are those in whom the Spirit
of God prepareth himself an habitation.
And this is the second sign of
the presence in us, of the Holy Spirit.

2. So, secondly, there are feelings of spiritual sadness, sorrow, and deep mental distress. People in this world often don't experience this, even though it's one of the clearest signs of the Holy Spirit being present in the soul. Those who are completely unfamiliar with this godly sorrow, who happily pursue the pleasures of the world, find everything going well for them, and experience no hardships; these individuals are in a very precarious situation, and, lacking God's Spirit, are alone in the world. In contrast, those whom God afflicts and who feel the conviction of the Holy Spirit in their consciences for every act of disobedience to His will; who are led along the path of sacrifice and are subject to the guidance and correction of wisdom, are the ones in whom the Spirit of God prepares a home. And this is the second sign of the Holy Spirit’s presence in us.



3. The third sign is, that the Divine
Spirit takes away from us all the
glory of our own merit and righteousness,
so that before the righteousness
of God it falls as a flower of the field,
and withers as grass, when the spirit
of the Lord bloweth upon it. Isa. 40:6,
7. For the Spirit of Christ shows
us that we have no other solid and
stable foundation upon which to rest,
but the merits and righteousness of
Jesus Christ. “Woe to our own
righteousness,” saith St. Augustine,
“if it were to be tried and judged
without mercy by God.” For this
reason Isaiah compares it to “filthy
rags.” Isa. 64:6.

3. The third sign is that the Holy Spirit removes all the glory of our own merit and righteousness, so that in comparison to God's righteousness, it fades like a flower in the field and withers like grass when the Lord’s spirit blows on it. Isa. 40:6, 7. The Spirit of Christ reveals to us that we have no real and dependable foundation to rely on except for the merits and righteousness of Jesus Christ. "Beware of our own righteousness," says St. Augustine, "if it were to be tried and judged without mercy by God." For this reason, Isaiah compares it to “dirty rags.” Isa. 64:6.



4. The fourth token of the presence
of God's Spirit, is when a man looks
upon his neighbor's faults with compassion,
not rudely censuring or condemning
him. For a haughty desire
to judge others is diabolical, proceeding
from nothing but pride, contempt
of our neighbor, and admiration of
ourselves. And where these reign
the Holy Spirit cannot abide; but
wheresoever He is, there a man is
careful—1. Not to reprove his neighbor
but upon urgent necessity. 2. To
do it in the proper time and place,
after the example of our blessed Lord.
3. Not to do it in severe terms, but
with meekness and humanity. 4. Not
to despise his neighbor, nor expose
him to the scorn and contempt of
others, but to do all from a pure principle
of charity. Let these things
sink deeply into thy heart, that thou
mayest abide in humility, and in the
grace of the Holy Spirit, and that he
may dwell in thee.

4. The fourth sign of God's Spirit being present is when a person sees their neighbor's faults with compassion, rather than judging or condemning them harshly. A proud urge to judge others comes from nothing but arrogance, disdain for our neighbors, and self-importance. Where these attitudes exist, the Holy Spirit cannot dwell; but wherever He is present, a person will be careful—1. Not to confront their neighbor unless absolutely necessary. 2. To address issues at the right time and place, following the example of our blessed Lord. 3. Not to speak harshly, but with kindness and humanity. 4. Not to look down on their neighbor or expose them to ridicule and contempt from others, but to act out of a genuine spirit of love. Let these principles sink deep into your heart so that you may remain humble and in God's grace, allowing the Holy Spirit to live within you.









 Chapter 18.


 Demonstrating How Worldly Pleasures Push Away The Holy Spirit.



Avoid sinful desires that conflict with your spirit.—1Peter2:11.



The children of this world earnestly
follow the joys and pleasures
of it, which the children of God
avoid with all diligence, as so many
snares and temptations of the devil,
designed to draw them from God,
their sovereign Good. If thou, O
Christian, resolve to preserve this
most valuable treasure, be careful to
avoid all occasions of losing it. Of
this sort are all so-called sports, pastimes,
and recreations, or those actions
which do not in some way tend
to the glory of God, and the good of
our neighbor. And though thou art
sometimes forced to be present at
them, yet be then careful to turn thy
thoughts inward, by an elevation of
thy heart to God; and so thou shalt
never lose the comfort and peace of
the divine presence wheresoever thou
art. And whilst thou art faithful in
[pg 411]
this exercise, the world and all its
vanities shall not hurt thee. This
was queen Esther's case, who, though
outwardly clothed with royal ornaments,
yet was inwardly clothed with
profound humility. Thus David, in
the midst of his glory and riches, had
nevertheless, humble thoughts of himself.
2 Sam. 6:22. And Joseph, in
his master's house, which was full of
luxury, yet preserved a chaste heart.
Gen. 39:9. And this is that true fear
of God which keeps his faithful servants
from the world and all its vanities,
that they lose not their inward
joy and peace of conscience. This
“fear of the Lord is the beginning of
wisdom.” Ps. 111:10. He that is endued
with it will not turn himself to
the world, but from the world to God,
seeking contentment, joy, and peace
in Him. This, in short, is the fruit
of true contrition; to turn us away
from all things which are not God, or
do not tend to him; and to turn us to
that chief and true Good, which is
God. If we are inwardly conscious
that we have hitherto neglected this
useful exercise, and have been immersed
in the vanities of the world,
let the remainder of our lives be spent
in bewailing and lamenting our past
transgressions, and in forsaking and
guarding against every approach towards
them. If we do this, God will
not remember how great sinners we
have been, but will rejoice at our repentance,
not regarding our former
iniquities, but our present faith and
earnest desires of serving God more
faithfully than hitherto we have done.
But though God so earnestly desires
our salvation, yet too many, by turning
from him to the world, resist his
grace and force him out of their
hearts, notwithstanding all his gracious
endeavors to continue there.

The kids in this world desperately chase after its joys and pleasures, which the children of God actively avoid, seeing them as traps and temptations from the devil meant to pull them away from God, their ultimate Good. If you, O Christian, want to protect this precious gift, be careful to steer clear of anything that could cause you to lose it. This includes all so-called sports, pastimes, and leisure activities, or any actions that don’t somehow glorify God or benefit our neighbors. Even if you sometimes find yourself in those situations, take the time to focus your thoughts inward and lift your heart to God; this way, you’ll never lose the comfort and peace of His divine presence, no matter where you are. As long as you stay committed to this practice, the world and all its distractions won’t harm you. This was the case for Queen Esther, who, while outwardly adorned in royal splendor, was inwardly filled with deep humility. Likewise, David, despite his glory and riches, carried humble thoughts about himself. And Joseph, in his master’s lavish house, kept a pure heart. This is the true fear of God that keeps His faithful servants away from the world and its empty pursuits, ensuring they do not lose their inner joy and peace of conscience. This “fear of the Lord is the beginning of wisdom.” Those who have it won’t turn to the world but will turn from the world to God, seeking contentment, joy, and peace in Him. In short, this is the result of genuine contrition; it draws us away from everything that is not God or that does not lead us to Him, turning us towards the ultimate Good, which is God. If we realize we have previously neglected this important practice and become consumed by worldly distractions, let the rest of our lives be dedicated to mourning our past mistakes and avoiding any steps back toward them. If we do this, God will not hold our past sins against us but will celebrate our repentance, overlooking our former wrongdoings while focusing on our current faith and sincere desire to serve Him more faithfully than we have in the past. Yet, even though God longs for our salvation, many people turn away from Him to the world, resisting His grace and pushing Him out of their hearts despite all His loving efforts to remain there.



2. Therefore it is necessary that
every man should die to the world,
that would live to God; whence it appears
that the major part of mankind
are at enmity with God. Alas! how
many mortifications of the flesh must
we undergo before our corrupt nature,
both externally and internally,
is perfectly slain in us, and the life of
God succeed in its place. Now crosses
and trials are as so many remedies
applied to our corruption, in order to
drive out of us the poison of sin, and
restore us to the life of God. Whence
it appears, that the benefit of afflictions
is very great, and that we ought
to meet them with contentment and
joy, as the means of purifying our
corrupt nature, and bringing us to a
participation of the divine nature.
This it is which brings us to the noblest
exercise of Christian duty,
namely, dying to the world, in prosperity
and adversity, in silence and
hope, secretly and inwardly, without
the least murmur or complaint. They
who fret, repine, or complain, discover
plainly that they are unwilling to die
to the world, and that they have but
little of the divine light in their souls.
God cannot live in the soul which is
not dead to the world; for the more
we live after the lusts of corrupt nature,
the less we live unto God and
his holy will. On the other hand, the
less we live to the flesh, so much the
more we live unto God. Let this,
then, be our certain rule, that he that
would live to the Spirit, must die to
the flesh. Rom. 8:13.

2. Therefore, every person must die to the world if they want to live for God; this shows that most people are at odds with God. Alas! How many sacrifices must we endure before our sinful nature, both outwardly and inwardly, is fully put to rest within us, allowing God's life to take its place? Trials and hardships serve as remedies for our corruption, aiming to cleanse us of sin's poison and restore us to a life in God. This indicates that the benefits of suffering are immense, and we should face them with acceptance and joy, as they purify our flawed nature and bring us closer to sharing in the divine nature. This journey leads us to the highest call of Christian duty: dying to the world in good times and bad, in silence and hope, secretly and inwardly, without any grumbling or complaints. Those who are upset or complain clearly show that they are reluctant to let go of the world, revealing a lack of divine light in their souls. God cannot dwell in a soul that isn’t dead to the world; the more we indulge the desires of our corrupt nature, the less we will live for God and His holy will. Conversely, the less we live for the flesh, the more we truly live for God. Let this be our guiding principle: whoever wants to live by the Spirit must die to the flesh. Rom. 8:13.



[pg 412]






 Chapter 19.


 On Inner Prayer and the Proper Use of the Lord's Prayer.



You have received the spirit of adoption, by which we call out, Abba, Father.Understood! Please provide the text you'd like me to modernize.Rom.8:15 AM.



As God operates eminently in humble
souls; so the Holy Spirit particularly
works in them the gift of
filial prayer. Without the Spirit of
God there is no true prayer; for he it
is that cries and groans in the soul,
being, as it were, its life. Rom. 8:26;
Gal. 4:6. For as the soul is the life
of our body, so is the Spirit of God
the life of the soul, being the source
of all its spiritual life and strength.
This Holy Spirit is also the witness of
our adoption and regeneration; and he
who knows how to use these as he
ought, relying, by faith in Christ and
love of the Holy Spirit, upon the eternal
love of his heavenly Father, will
ask for, and receive great and heavenly
gifts. For so great is the love, so abundant
the goodness of God, that he can
deny nothing to his children, who ask
in faith. But as even faith and prayer
are the work and gift of God, so we
must daily apply ourselves to Him for
the same. Hence arises the true internal
prayer of the heart, from a true
conversion and inclination of our souls
and affections to God. This inward
prayer pierces the heavens, whilst a
man walking in the steps of his Saviour,
freely and cheerfully takes up
his cross and follows him; not like
Simon the Cyrenian, who bore, indeed,
the cross, but it was because he
was compelled to do it. Matt. 27:32.
So great is the love of God, that he
does not stay for our prayers; but
comes forth freely to meet us, and
courts our friendship, entreating us to
ask pardon for our sins, and to practise
the same love towards our neighbors
which he shows towards us. Happy
is he, who truly knows, understands,
and meditates on this boundless love
of God in Jesus Christ. Such a man
prays more effectually in his heart,
than if he used the most perfect form
of words. One single meditation or
devout sigh offered up to God by Jesus
Christ, in faith, love, and devotion, is
more acceptable to God, than all the
parade of external worship.

As God works profoundly in humble souls, the Holy Spirit specifically brings them the gift of heartfelt prayer. Without God's Spirit, there is no genuine prayer, for He is the one who cries and groans within the soul, essentially being its life source. Rom. 8:26; Gal. 4:6. Just as the soul is the life of our body, the Spirit of God is the life of the soul, serving as the source of all its spiritual vitality and strength. This Holy Spirit also validates our adoption and rebirth; those who know how to properly engage with these, relying on faith in Christ and love for the Holy Spirit, trusting in the eternal love of their heavenly Father, will ask for and receive great heavenly gifts. God's love is so immense, and His goodness so abundant, that He won’t deny anything to His children who ask in faith. However, since even faith and prayer are works and gifts from God, we must turn to Him daily for the same. Thus arises the true inner prayer of the heart, stemming from a genuine conversion and inclination of our souls and affections towards God. This inner prayer reaches the heavens, while a person who walks in the footsteps of their Savior willingly and joyfully takes up their cross and follows Him, unlike Simon of Cyrene, who carried the cross only because he was forced to. Matt. 27:32. God's love is so great that He doesn’t wait for our prayers; instead, He comes forward to meet us, seeking our friendship and encouraging us to ask for forgiveness for our sins and to show the same love to our neighbors that He shows to us. Blessed is the person who truly knows, understands, and reflects on this limitless love of God in Jesus Christ. Such a person prays more effectively in their heart than if they were to use the most eloquent words. One simple meditation or heartfelt sigh offered up to God through Jesus Christ, infused with faith, love, and devotion, is more pleasing to God than all the outward displays of worship.



2. The whole life of a Christian ought
to be spent in the exercise of love, and
in the imitation of his crucified Lord.
He properly is a Christian, who does
all things from a principle of divine
charity, and is transformed by it into
the nature of Christ. And can God
deny anything to so dutiful, loving,
and obedient a child when he prays?
No, surely. But that we might know
how and for what we ought to ask,
Christ has taught us the Lord's Prayer,
a prayer full of petitions for the most
exalted blessings. Can there be a
greater good than the kingdom of
God? For he himself is his own kingdom,
extending to all rational creatures.
So that when we pray, “Thy
kingdom come,” we pray that God
would please to bestow Himself upon
us, with all the riches and blessings of
his presence. In this kingdom, therefore,
God is our Father, manifesting
his paternal love and faithfulness to
his children, by erecting his kingdom
in us, that therein he may perfect his
[pg 413]
most noble work in us, expressed in
this petition, “Hallowed be thy name;”
which is done when the dignity and
excellency of the divine name and nature
are more deeply discovered in the
soul.

2. The entire life of a Christian should be focused on love and imitating his crucified Lord. A true Christian is someone who does everything out of a sense of divine love and is transformed by it into the essence of Christ. And can God deny anything to such a dutiful, loving, and obedient child when they pray? No, certainly not. However, to help us understand how and what we should ask for, Christ has taught us the Our Father Prayer, a prayer filled with requests for the highest blessings. Is there anything greater than the kingdom of God? He himself is His own kingdom, reaching all rational beings. So, when we pray, “Your kingdom come,” we are asking God to grant us Himself, along with all the richness and blessings of His presence. In this kingdom, God is our Father, showing His fatherly love and faithfulness to His children by establishing His kingdom within us, where He can complete His most noble work in us, as reflected in this petition, “Blessed be your name;” which happens when the dignity and excellence of the divine name and nature are more profoundly revealed in the soul.



3. In this kingdom, which is within
us, he works his own will, without
any impediment. And so his “will is
done in earth,” namely, in us, “as it
is in heaven,” that is, in God himself.
Hence we understand, that what God
desires to bestow, and has commanded
us to pray for, is nothing less than
Himself. This was the promise that
he made to Abraham, “I am thy
shield, and thy exceeding great reward.”
Gen. 15:1. Moreover, our
Heavenly Father gives us “our daily
bread;” that is, he appropriates all his
creatures to our use, testifying thereby
the greatness of his love towards us.
For the heart that is truly devoted to
God, and in which he freely executes
his own will, is capable of receiving
the fulness of his grace and blessings.
So great are the goodness, love, and
mercy of God, that he can deny us
nothing that is necessary either for the
body or the soul; and he best knows
our necessities. For this end he is
daily setting our sins and miseries before
our eyes, teaching us to abase ourselves
before him, and to pray: “Forgive
us our trespasses, as we forgive
them that trespass against us.” For
so compassionate is God, that he freely
offers us forgiveness of sins, and teaches
us how to ask it from the heart; that
thereby we may be assured, that he is
more ready to forgive, than we are to
ask it; and that we may thence learn
to exercise the same kindness towards
our neighbor, that He exercises towards
us. For they that are truly the
children of God, exclude no man from
their charity, or from the love of God.
They have nothing more at heart, than
the glory of God, the increase of his
kingdom, and the salvation of all men.
By this acknowledgment of sin, and
petition for pardon, the Christian is
taught, that in his natural state he is
without God and his kingdom; void
of comfort, poor and miserable. And,
therefore, he is taught to pray, “Lead
us not into temptation,” by which the
devil endeavors to draw us from the
will and kingdom of God; but that he
would “deliver us from evil,” that is,
from our own evil will and corrupt
nature, which hinder the accomplishment
of God's will, and the erecting
of his kingdom in us, and deprive him
of the honor due unto his name. “For
thine is the kingdom, the power and
the glory, for ever and ever. Amen.”
Whilst we receive these as coming
from him alone, they still continue to
be his. But if we do not ascribe them
to Him alone, we exclude ourselves
from his kingdom, his power, and his
glory, not worthily sanctifying his
name, nor obeying his will. And
hence it follows, that we also are out
of his kingdom, and so have no title to
remission of sins and deliverance from
evil.

3. In this kingdom, which is within us, he carries out his will without any hindrance. So his "will is done on earth," meaning, in us, “as it is in heaven,” that is, in God himself. This helps us understand that what God wants to give us, and has commanded us to pray for, is nothing less than Himself. This was the promise he made to Abraham, "I am your protector and your incredibly great reward." Gen. 15:1. Moreover, our Heavenly Father provides for us "our daily bread;" that is, he makes all his creations available for our use, showing the greatness of his love for us. A heart that is truly devoted to God, where he freely does his will, can receive the fullness of his grace and blessings. God's goodness, love, and mercy are so great that he cannot deny us anything we need, whether for our body or soul; he knows our needs better than anyone. To this end, he daily lays our sins and miseries before us, teaching us to humble ourselves before him, and to pray: "Forgive us our mistakes, just as we forgive those who make mistakes against us." God is so compassionate that he freely offers us forgiveness for our sins and teaches us how to ask for it sincerely; so we can be assured that he is more ready to forgive than we are to ask, and that we can learn to show the same kindness to our neighbor, that He shows to us. Those who are truly children of God do not exclude anyone from their love or from God's love. They care deeply about the glory of God, the growth of his kingdom, and the salvation of all people. By acknowledging sin and asking for forgiveness, Christians learn that in their natural state they are without God and his kingdom; devoid of comfort, poor, and miserable. Therefore, they are taught to pray, “Don’t lead us into temptation,” which is how the devil tries to pull us away from God's will and kingdom; but rather that he would "deliver us from evil," which means from our own evil desires and corrupt nature, that prevent the fulfillment of God's will and the establishment of his kingdom in us, and rob him of the honor due to his name. "For yours is the kingdom, the power, and the glory, forever and ever. Amen." While we receive these as coming from him alone, they still belong to him. But if we do not attribute them to Him alone, we exclude ourselves from his kingdom, his power, and his glory, failing to honor his name properly, or to obey his will. Consequently, we are outside of his kingdom, and thus have no claim to the forgiveness of sins and deliverance from evil.



[pg 414]






 Chapter XX.


 Demonstrating that humility must be established as the foundation in our hearts, and all our actions should be built upon its positive effects.



Wear humility.—1Peter5:5.




If thou wouldst build for eternity,
let thy foundation be humility;
for no man can of himself do anything.
Wherefore, in all thine undertakings,
humble thyself before God,
the overflowing fountain of grace and
mercy, and pray devoutly for his direction
and assistance, that all thy
labors may be entirely directed to the
praise, and honor, and glory of God;
and remember this, that whatsoever
thou doest without the grace of God,
can tend to nothing but sin and destruction.
He that carefully attends
to this, submitting himself entirely to
the divine will, silently and humbly
deploring his own weakness and vileness,
and by ardent love devoting
himself to God, shall experience in all
the powers of his soul the wonderful
works of God; while, on the contrary,
pride is that vice which makes all our
works vile and abominable in the sight
of God.


If you want to build for eternity, let your foundation be humility; for no one can do anything by themselves. Therefore, in everything you do, humble yourself before God, the endless source of grace and mercy, and pray sincerely for His guidance and help, so that all your efforts may be completely aimed at the praise, honor, and glory of God. And remember this: whatever you do without the grace of God can lead to nothing but sin and destruction. Whoever carefully keeps this in mind, fully submitting to the divine will, quietly and humbly lamenting their own weakness and unworthiness, and passionately dedicating themselves to God, will experience the amazing works of God in every part of their soul; while, on the other hand, pride is the vice that makes all our works worthless and detestable in the eyes of God.




2. And alas! why are dust and ashes
proud? If we look into our original,
we were created out of nothing; of
ourselves we are nothing, more fleeting
than a vain shadow; so corrupt
that nothing but the grace of God restrains
us from falling into the grossest
sins, and sinking into the lowest
pit of destruction. We are perpetually
exposed to the assaults of the devil,
against whom we have no security but
in humility. For this evil spirit, puffed
up with pride, has all imaginable advantages
over the proud man; but
flies from the meek and humble. Pride
has its root in Satan; but so long as
thou canst preserve thy humility,
turning thyself to God from all thine
iniquities, so long he can have no
power over thee. How lamentable a
thing is it then, to see a Christian,
furnished with the Word and Spirit
of God, so tamely give himself up to
the devil. Such a one is like a cowardly
soldier, who, though armed from
head to foot, should suffer himself to
be stung to death by a wasp. So
powerful is the grace of God in humble
souls, that if they will be true to
themselves the devil can have no
power over them. And if thou suffer
thyself to be thus shamefully foiled,
notwithstanding all the assistance offered
to thee, what canst thou expect
at the last day but the insults of those
very evil spirits to whom thou hast
given so cheap a victory. Consider
well, therefore, what a grace and blessing
humility is.

  
2. And wow! why are dust and ashes  
so proud? If we look at our origins,  
we were created from nothing; of  
ourselves we are nothing, more fleeting  
than a vain shadow; so corrupt  
that nothing but God's grace keeps  
us from falling into the worst  
sins and sinking into the lowest  
pit of destruction. We are constantly  
vulnerable to the attacks of the devil,  
against whom our only protection is  
humility. Because this evil spirit, filled  
with pride, has every possible advantage  
over the proud person; but  
stays away from the meek and humble. Pride  
comes from Satan; but as long as  
you can maintain your humility, turning  
to God from all your sins, he can have  
no power over you. How sad it is, then,  
to see a Christian, equipped with the Word  
and Spirit of God, so easily surrendering  
to the devil. That person is like a cowardly  
soldier, who, even though armed from  
head to toe, allows himself to be  
stung to death by a wasp. The grace  
of God is so powerful in humble  
souls that if they stay true to  
themselves, the devil cannot have  
any power over them. And if you allow  
yourself to be defeated this way,  
despite all the help offered to you, what  
can you expect on the last day but  
the mockery of those very evil spirits  
to whom you’ve given such an easy victory?  
So think carefully about what a grace  
and blessing humility is.




3. There is, moreover, in humble
souls, a perpetual hungering and
thirsting after the grace of God,
which God never fails to reward by
the fulness of his blessings, that is, of
Himself: for he alone can satisfy the
cravings of a thirsty soul. And on
this humility is founded true repentance;
for when a man sees the vast
impurity, the secret malice, the deep
corruption of his sinful heart, and bewails
all this with sincere sorrow, he
gladly lays hold of the free grace of
[pg 415]
Christ by faith, and entirely resigns
and devotes himself to the will of God.
Such a man's sins God freely pardons,
and, as it were, blots them out at once.
For when a man turns himself from
his sins unto God, God immediately
turns unto him and remembers his
transgressions no more.

  
3. Moreover, humble souls have a constant hunger and thirst for God's grace, which God always rewards with the fullness of His blessings, meaning Himself: for He alone can satisfy the cravings of a thirsty soul. True repentance is built on this humility; when a person recognizes the great impurity, hidden malice, and deep corruption of their sinful heart, and mourns this with genuine sorrow, they eagerly embrace the free grace of [pg 415] Christ through faith, willingly surrendering and committing themselves to God's will. God freely forgives such a person's sins and, in a sense, wipes them away instantly. When someone turns from their sins to God, He immediately turns to them and remembers their transgressions no more.



4. Another property of humility is,
that it cheerfully receives every cross
sent from God as a preparation for
greater gifts; it regards not the immediate
agents by which the man is
afflicted, but looks up to God from
whom afflictions come. The humble
man rejoices in the cross, saying:
“Hail, blessed cross, unexpected indeed,
but not unwelcome. I know
that it is the will of God by thee to
sanctify and consecrate me to Himself.”
And, lastly, humility keeps a
man in peace of mind, as well in adversity
as in prosperity, as well under
the want, as in the abundance of the
gifts and blessings of God. So that
the truly humble man is always easy,
whether it please God to give or
take away, and nothing can happen
to him, to exalt or deject him above
measure. In him the wonders of divine
grace manifest themselves. And
whereas he before lived and acted by
his own strength, he is now supported
by God, and in and through Him produces
fruit abundantly.

4. Another aspect of humility is that it gladly accepts every challenge from God as a way to prepare for greater gifts; it doesn’t focus on the immediate sources of suffering but looks up to God, from whom those challenges come. The humble person welcomes the struggle, saying:  
"Hello, blessed cross, unexpected for sure, but not unwelcome. I understand that it’s God’s will to use you to make me holy and dedicate me to Himself." And finally, humility keeps a person at peace, both in tough times and good times, whether in need or in plenty of God’s gifts and blessings. So, the truly humble person remains calm, whether God chooses to give or take away, and nothing can happen to them that will elevate or depress them excessively. In them, the wonders of divine grace are revealed. And while they may have previously relied on their own strength, they are now supported by God and, through Him, produce abundant fruit.









 Chapter 21.


 Demonstrating That A Person Should Rely Solely On God, Not On His Gifts; And That He Must Practice Self-Denial.



Rejoice in the Lord and be glad, you who are righteous.Understood. Please provide the text for modernization.P.S.32:11.



The genuine love of God proposes
God alone for its end. It delights
not in the creatures, but in that
supreme, eternal, and uncreated Good,
whence they proceeded; and this not
only outwardly, but even in the very
bottom of the soul. For the soul, besides
its natural powers, by which it
gives life and motion to the body, has
a deep and central essence, having no
relation to the creature. This is the
seat and city of God, abstracted from
all external and earthly things; here
the Holy Spirit pours out his gifts
through all the faculties of the soul,
in the different manifestations of wisdom,
understanding, and knowledge.
But when corrupt nature begins to
delight itself inordinately with these
visitations, loving the gifts more than
the Giver, it immediately pollutes them
by corrupt mixtures of self-love. All
the love and joy which result thence,
are blind, vicious, and deceitful. For
as the gifts of God are not God himself,
so we must not place the same
love upon both. Most men rest in the
gifts of God, and upon the least perception
of divine light in the understanding,
or warmth in the affections,
imagine themselves at the summit of
perfection; not considering that they
are yet far short of it. Man was made
for greater things, even to receive God
into the soul; and God is displeased if
we stop short of this. There is nothing
[pg 416]
he so much desires as to bestow
himself upon us, and that after the
most exalted and glorious way; and
certainly the least we can do in return
is thankfully to accept this divine
love, and to delight in God alone.

The true love of God is focused solely on God. It finds joy not in created things, but in the ultimate, eternal, uncreated Good from which everything comes, and this is felt not just externally but deep in the soul. Beyond its natural abilities that give life and movement to the body, the soul has a profound essence that is unrelated to creation. This is where God dwells, separated from all worldly matters; it is here that the Holy Spirit bestows His gifts across all the soul's faculties, showing wisdom, understanding, and knowledge in various forms. However, when our flawed nature starts to take pleasure excessively in these gifts, valuing the gifts more than the Giver, it corrupts them with self-love. The love and joy that come from this are blind, harmful, and misleading. Just as God's gifts are not God Himself, we should not harbor the same love for both. Many people settle for God's gifts, and upon the slightest glimpse of divine light in their understanding, or a spark of warmth in their feelings, they think they’ve reached the peak of perfection, failing to recognize how far they actually are from it. Humans were created for greater purposes, to receive God into the soul; and God is not pleased when we settle for less than this. There is nothing He desires more than to share Himself with us, and in the most glorious way; the least we can do in return is to gratefully accept this divine love and find joy in God alone.



2. But so corrupt is human nature,
and so addicted to self-love, that it
catches greedily at everything that
may gratify its passions, placing its
happiness in those delights, which, like
Jonah's gourd, perish in the enjoyment.
This satisfaction, though in the
gifts of God, defiles them, and hinders
His operations in us. So great, and
so deep, is the corruption of our nature,
introduced by Original Sin, that
scarce one in a thousand can know his
secret faults. Ps. 19:12. Hence proceeds
that inordinate love which men
have for themselves more than for
God. This abyss of corruption, the
most learned men could never fully
fathom nor explain: and yet much
more difficult is it to root it out of human
nature. This rooting it out is the
denying of ourselves, required by our
blessed Lord, if we will be his disciples.
Matt. 16:24. And yet it is much
easier to forsake all earthly things,
gold, silver, houses, and estates, than
to forsake one's self: so deeply is this
poison rooted in our nature! But as
this self-denial is absolutely necessary,
so God disposes and prepares us for it
by various tribulations. This is the
only end of all the crosses and afflictions,
inward or outward, spiritual or
bodily, with which he is pleased to
visit us; namely, to bring us to the
practice of self-denial.

2. But human nature is so corrupt and so addicted to self-love that it eagerly grabs onto anything that might satisfy its desires, placing its happiness in pleasures that, like Jonah's gourd, fade away in enjoyment. This satisfaction, even if it comes from God's gifts, taints them and prevents His work in us. The corruption of our nature, introduced by Original Sin, is so vast and deep that hardly one in a thousand can recognize their hidden faults. Ps. 19:12. This leads to an excessive love that people have for themselves, more than for God. This abyss of corruption is something even the most learned individuals could never fully understand or explain; much less is it easy to eradicate from human nature. To root it out is the self-denial that our blessed Lord requires if we want to be His disciples. Matt. 16:24. Yet, it's much easier to give up all earthly things—gold, silver, homes, and possessions—than to give up oneself, as this poison is so deeply embedded in our nature! However, since this self-denial is absolutely necessary, God prepares and leads us to it through various tribulations. This is the sole purpose of all the crosses and troubles, whether inward or outward, spiritual or physical, that He allows us to experience; namely, to lead us to practice self-denial.









 Chapter 22.


 Demonstrating How Our Actions Can Be Made Acceptable to God.



Take joy in the Lord, and He will grant you the desires of your heart.Please provide the text you'd like me to modernize.Ps.37:4.



As man in his natural state is obnoxious
to the wrath of God
(Eph. 2:3), it follows, that all his
natural works, how great and good
soever they may appear in the eye of
the world, are subject to it likewise.
For, without the grace of God, we can
do nothing that is acceptable in his
sight; but if a man be in a state of
grace, then all his works are acceptable
to God; because it is the grace
of God which works them in him.

As humans in their natural state are subject to God's anger (Eph. 2:3), it follows that all of their natural actions, no matter how impressive or good they may seem to the world, are also under that anger. Without God's grace, we can’t do anything that is pleasing to Him; however, if someone is in a state of grace, then all of their actions are acceptable to God because it is God's grace that enables them to do those actions.



2. Whence it appears, that all manner
of gifts whatsoever, as St. Paul
assures us, are to be ascribed to the
grace of God, not to ourselves (1 Cor.
15:10), and that by our own works
we can never be justified or saved.
For though a man should suffer all the
pains of martyrdom; though he should
perform all the good actions that were
ever done by all the saints from the
beginning of the world, or that ever
shall be done; though he should feed
upon nothing but thorns, and suffer
death, not once, but every day; yet
could he not thereby, of himself, be
able to procure the least grace. Depend
not then upon thine own works,
but upon the infinite mercies of God
in Jesus Christ, with a resigned and
humble spirit: and then be confident,
[pg 417]
that the same Jesus will, of his free
love and mercy, give thee whatever
he shall see expedient for thee. This
is the meaning of the saying of our
Lord, “When ye shall have done all
those things which are commanded
you, say, We are unprofitable servants.”
Luke 17:10. O merciful God!
how poor, how worthless in thy sight
is our righteousness; it is no better
than “filthy rags.” Isa. 64:6. For all
the works of good men would be of no
value for our justification. Enter then
into thy purchased inheritance by the
surest gate, even the meritorious work
of thy blessed Saviour. Offer up to
God his passion, for the punishments
which thou hast deserved; his holy
thoughts, for thy polluted imaginations;
his many divine words, for thy
vain speeches; in a word, all his works,
his poverty, his patience, his meekness
and charity, for all thy defects and
omissions. Keep thine eyes fixed on
the blessed Jesus, and thou shalt
obtain grace and favor with God. With
the Prodigal Son (Luke 15:20), return
to thy offended Father, and he
will receive and embrace thee. His
mercies are unchangeably the same,
ready to be communicated to every
sincere penitent. This he freely offers
to all, and nothing is more agreeable
to him, than to show mercy to him
that asks it in faith. For “his hand
is not shortened, that it cannot save.”
Isa. 59:1. And the more wretched
and miserable thou appearest in his
sight, the more welcome shalt thou be
to Him, who is desirous to enrich thee
out of his own treasures. The sins of
the whole world, bear no more proportion
to his infinite mercies, than a
single drop of water does to the vast
ocean. But as soon as thou art in a
state of grace, all thy works wrought
hence in thee, shall be made acceptable
to God, through his only begotten
Son, by whom alone we have access
to his mercies. In this faith, in this
union with the Son of God, thou shalt
live. He is that living fountain that
purifies all our uncleanness, and makes
all our works acceptable in his sight.
Zech. 13:1.

2. It follows that all kinds of gifts, as St. Paul tells us, come from the grace of God, not from ourselves (1 Cor. 15:10), and that we can never be justified or saved by our own actions. Even if a person were to endure all the torments of martyrdom; even if they performed all the good deeds ever done by all the saints from the beginning of time, or that will ever be done; even if they lived only on thorns and faced death not just once, but every single day; they would still not be able to earn the slightest grace by their own means. So, don’t rely on your own efforts, but on the infinite mercies of God in Jesus Christ, with a surrendered and humble spirit: and then be confident, [pg 417] that the same Jesus will, out of his pure love and mercy, give you whatever he sees is best for you. This is the meaning of our Lord’s saying, "When you've done everything that was asked of you, say, 'We are unworthy servants.'" Luke 17:10. O merciful God! How poor and worthless in your sight is our righteousness; it's no better than “dirty rags.” Isa. 64:6. For all the work of good people would have no value for our justification. So, enter into your inherited salvation through the most certain means, which is the precious work of your blessed Savior. Present to God his suffering, for the punishments you have earned; his holy thoughts, for your corrupt imaginations; his many divine words, for your meaningless speeches; in short, offer up all his work, his poverty, patience, meekness, and love, for all your shortcomings and failures. Keep your eyes focused on the blessed Jesus, and you will receive grace and favor from God. Like the Prodigal Son (Luke 15:20), return to your offended Father, and he will welcome and embrace you. His mercies never change, ready to be given to every sincere penitent. He freely offers this to all, and nothing pleases him more than to show mercy to those who ask for it in faith. For "His hand isn't too short to save." Isa. 59:1. And the more wretched and miserable you seem to him, the more welcomed you will be to Him, who wishes to enrich you from his own treasures. The sins of the entire world are nothing compared to his infinite mercies, just as a single drop of water is insignificant compared to the vast ocean. But once you are in a state of grace, all the good works that come from that state will be made acceptable to God through his only begotten Son, by whom alone we can access his mercies. In this faith, in this union with the Son of God, you will live. He is the living fountain that cleanses all our impurities and makes all our works pleasing in his sight. Zech. 13:1.




3. But still take heed to thyself, and
remember that thou rest not even in
thy spiritual privileges, which, as a
child of God, are bestowed upon thee,
but in God alone, the author and giver
of them. Hence we are commanded,
“to delight in the Lord” (Ps. 37:4);
not in his gifts, but in his glory; that
his will may be perfected in us. We
must then refer all our gifts and graces
to their munificent donor, even God. In
order to use them aright, let this rule
be deeply fixed in our minds. If thou
hadst all the gifts and graces which
God has bestowed, either in heaven,
or on earth, with the good works of
all the saints that have ever lived; as
soon as thou beginnest to take an inordinate
pleasure in them, and to delight
in them as a property of thine
own, they are immediately defiled with
the stain and guilt of idolatry. For
there is nothing either in heaven or
earth, in which we ought to rest, but
God alone. And when we do this,
then God himself is our joy, our
delight, our rest, our fulness, our treasure,
and our refuge; and in this consists
the fulness of blessing; we then
become proper vessels of divine grace.
For in proud spirits, which are the
organs of the devil, God cannot operate;
but “he giveth grace to the humble,”
as St. Peter tells us (1 Pet. 5:5),
and filleth their souls with his treasures.
Inward pride is the fruitful root
of all vices. By this the devil keeps
his strongholds in the soul, which God
alone has a right to inhabit. The vine,
[pg 418]
as to its outward form, seems to be but
a useless plant, fit for nothing but the
fire; and yet, under that mean outside,
conceals veins of most generous juice.
So it is with all those godly persons,
through whom the Spirit of God operates:
they appear in the sight of men
as vile and contemptible persons;
their appearance is humble, and void
of external grandeur; but within, they
are full of invaluable treasures, even
living streams of blessing flowing incessantly
from the throne and presence
of God. But they who are puffed up
with their gifts, who make a show of
their alms, who build altars in churches
at their own cost, adorning them with
their own names, arms, and titles of
honor; these, by displaying so industriously
their good deeds to the world,
have indeed received their reward.
In the same unhappy state also are
they, whose mouths are full of their
own wants and unworthiness, continually
desiring others to pray for them;
not considering that other alms, proceeding
from an humble, sincere, and
devout heart, are a more effectual
prayer to God, than are all the intercessions
of persons who know that
these alms are given only for display.

  
3. But still, pay attention to yourself, and remember that you shouldn't rest in your spiritual privileges, which are given to you as a child of God, but find your rest in God alone, the source and giver of those privileges. That's why we are told,  
“to find joy in the Lord” (Ps. 37:4); not in his gifts, but in his glory, so that his will may be fulfilled in us. We must direct all our gifts and grace back to their generous giver, God. To use them properly, let this principle be firmly established in our minds. If you had all the gifts and graces that God has given, either in heaven or on earth, along with the good works of all the saints that have ever lived; as soon as you start to take undue pleasure in them and treat them as your own possessions, they become tainted with the stain and guilt of idolatry. For there is nothing in heaven or on earth that we should rest in, except God alone. And when we do this, then God himself becomes our joy, our delight, our rest, our fullness, our treasure, and our refuge; and this is where true blessing lies; we then become worthy vessels of divine grace. For in proud hearts, which are the instruments of the devil, God cannot work; but "he shows favor to the humble," as St. Peter tells us (1 Pet. 5:5), filling their souls with his treasures. Inner pride is the root of all vices. It allows the devil to maintain his stronghold in the soul, which only God has the right to occupy. The vine, [pg 418]  
in its outward appearance, seems to be just a useless plant, good for nothing but the fire; yet, beneath that simple exterior, it hides precious juice. The same is true for all those godly people through whom the Spirit of God works: they may seem worthless and contemptible in the eyes of others; their appearance is humble and lacking in external grandeur; but inside, they are filled with priceless treasures, with living streams of blessing flowing continuously from the throne and presence of God. However, those who are arrogant about their gifts, who showcase their charitable acts, who fund altars in churches adorned with their own names, coats of arms, and titles of honor; by promoting their good deeds so publicly, they have indeed received their reward. The same fate befalls those who constantly talk about their own needs and unworthiness, always asking others to pray for them; not realizing that the heartfelt prayers of those who give alms humbly and sincerely are far more effective in reaching God than the intercessions of those who know their gifts are meant solely for show.



4. If, then, thou wouldest have thy
works to be sincere and acceptable before
God, observe carefully these four
general rules: 1. Think humbly of all
thine actions, not respecting thyself,
but God alone. 2. Let this humility
be deeply rooted in thy soul, humbling
thyself not only under the hand of
God, but under every man, whether
small or great, from a hearty sense of
thine own unworthiness. 3. Look
upon all that thou doest as unprofitable
and worthless. 4. Have a profound
dread of the secret judgment
of God, not, indeed, as proceeding
from any doubts about the mercies of
God; but, regarding him as thy best
friend, be careful to avoid everything
that may disoblige or offend him. He
that despises these four rules, renders
even his best actions impure in the
sight of God. But he that carefully
attends to them as the rules of action,
shall be like a green olive tree in the
house of his God, bearing good fruit
abundantly. Ps. 52:8.

4. If you want your works to be sincere and acceptable to God, pay close attention to these four general rules: 1. Think humbly about all your actions, not focusing on yourself, but on God alone. 2. Let this humility be deeply rooted in your soul, humbling yourself not only under God's hand but also under every person, whether small or great, from a heartfelt sense of your own unworthiness. 3. Consider everything you do as unprofitable and worthless. 4. Have a deep fear of God's hidden judgment, not out of doubt about His mercy, but because you see Him as your best friend; be careful to avoid anything that might upset or offend Him. Anyone who disregards these four rules makes even their best actions impure in God's sight. But those who follow them as guidelines will be like a green olive tree in the house of God, bearing good fruit abundantly. Ps. 52:8.



5. And we must observe that even
the most inconsiderable thing thou
doest, if it promote the good of thy
neighbor, is acceptable to God; whilst
he that employs not his talent to that
end, shall have a serious account to
give at the last day. This is the only
use and end of God's gifts, that we
should readily and industriously employ
them for the benefit of others.
Every action, art, employment, and
profession, were given by God for this
only end. And these are the works
which, as our Lord tells us, “are
wrought in God” (John 3:21); that
is, in faith and charity, directed solely
to the glory of God and the benefit of
our neighbor, without any prospect
of honor or advantage to ourselves,
of which every man's own conscience
is the proper judge. Consider then
carefully with thyself the spring and
motives of all thy actions, remembering
that if thou neglect or refuse to
employ the blessings of God for thy
neighbor's benefit, thou must have the
same punishment with the slothful
servant, who was deprived of his talent
which he had hid in the ground,
and not employed, and saw it given
to another that better knew how to
use it. Matt. 25:26. Thus thou losest
both the gift and the grace. No less
foolish are they who pretend to
things above their strength, who talk
eloquently and fluently of what they
neither practise nor understand.
[pg 419]
Though these should confidently pretend
to speak by the authority of the
blessed Trinity, yet is all this nothing
but empty boasting, unless they demonstrate
that they experimentally
know what they so magisterially inculcate.

5. We need to recognize that even the smallest thing you do, if it benefits your neighbor, is pleasing to God; while the one who does not use their talents for that purpose will have to give a serious account on the last day. This is the sole purpose and reason for God's gifts: that we should willingly and actively use them for the good of others. Every action, art, job, and profession was given by God for this very reason. These are the works that, as our Lord tells us, “are done in God” (John 3:21); that is, performed in faith and love, aimed solely at glorifying God and benefiting our neighbor, without any expectation of honor or advantage for ourselves, which each person’s own conscience should judge. So, reflect carefully on the motivations behind all your actions, remembering that if you ignore or refuse to use God's blessings for your neighbor's good, you will face the same punishment as the lazy servant, who buried his talent in the ground and didn't use it, only to see it given to someone else who knew how to use it. Matt. 25:26. In doing so, you lose both the gift and the grace. It is equally foolish to pretend to abilities beyond one's strength, speaking eloquently about things they neither practice nor understand. [pg 419] Even if they boldly claim to speak with the authority of the blessed Trinity, it's just empty boasting unless they can show that they truly understand and practice what they claim to teach.



6. Remember also, that no actions,
how great and glorious soever in appearance,
which proceed only from
ostentation and vainglory, can be
well pleasing to God. For as is the
principle of our actions, such are
also the actions proceeding from it.
Whence it follows, that such as regard
themselves only, are no better
than impostors and hypocrites. Their
best works are no better than painted
sepulchres, which appear beautiful
without, but within are full of nothing
but corruption. There is in them
no pure love of God, no desire to promote
his glory; but only a certain
carnal self-love and an insatiable
thirst of vainglory.

6. Also, keep in mind that no actions, no matter how impressive they seem, that come from just a desire for show and self-importance can truly please God. The quality of our actions reflects the motivations behind them. Therefore, those who focus only on themselves are no better than deceivers and fakes. Their best deeds are like painted tombs, looking beautiful on the outside but filled with decay on the inside. They lack genuine love for God and any desire to bring Him glory; instead, they’re driven by selfishness and an endless craving for recognition.



7. The sum of all is this, that all
our works, how specious soever they
may appear, if they be directed to
any other end but God, are nothing
but vanity and idolatry. For he is
truly an idolater, who proposes to
himself any other end or aim but God.
Wherefore, if thou hast any gifts, use
them, but take heed that thy heart
rest not in them; if it so rest, thou
art guilty of idolatry.

7. The conclusion is this: all our actions, no matter how impressive they may seem, are only vanity and idolatry if they are aimed at anything other than God. Anyone who sets any goal or purpose other than God is truly an idolater. Therefore, if you have any talents, use them, but be careful not to let your heart settle in them; if it does, you are guilty of idolatry.









 Chapter 23.


 Of The Mystery Of The Cross, Which Draws Us Toward God.



Anyone who doesn't take up their cross and follow me is not worthy of me.Understood! Please provide the text you'd like me to modernize.Matt.10:38 AM.



Let all that desire to be the true
disciples and followers of Jesus
Christ, bear their cross in this world,
be it what it may; for if thou flee
from one, another will meet thee; and
do what thou wilt, thou must bear it.
But under every cross the hand of
God is with us, to lighten it and make
it easy, and by his assistance we may
bear it with pleasure. But when God
withdraws his hand, then, indeed, it
is a heavy burden. Now the Son of
God bore a very heavy burden, and
in the most afflicting circumstances;
of which, in their proportion, all his
true friends and followers have been
partakers. Words cannot express the
many and great advantages that are
in the cross; forasmuch as God lays
it upon us in mere love, that he may
thereby draw us to himself, and make
us “conformable to the image of his
Son” (Rom. 8:29), and partakers of
eternal happiness. The wounds in
Christ's sacred feet, should teach us
abstinence and patience: abstinence
from carnal lusts and fleshly pleasures;
and patience under all afflictions
and oppositions, whether from
within or without. The wounds in
his sacred hands, should teach us silence
and contempt of worldly things.
The wound in his side, should teach
us to deny ourselves, and seek for
rest and joy in Christ alone. His
naked body stretched on the cross,
[pg 420]
should continually put us in mind,
that we must be stripped and bare of
all created comforts. For as Christ
was fixed naked to the cross, and his
garments were parted by lot before
his blessed eyes (Ps. 22:18; Matt.
27:35), so, be assured, that if thou
art desirous of perfection, thou must
be stripped of everything which is
not of God. And as every cross, however
small, is laid upon thee by the
particular order and direction of
Providence, so thou oughtest to
receive it with thankfulness. For the
beloved friends of God have always
the greatest share of afflictions. The
devil always makes use of our prosperity,
as the best season and occasion
of our ruin; to prevent which, it
pleases God, in mere compassion, to
visit his children with a variety of
crosses and afflictions, thereby withdrawing
us from the love of the world,
and disappointing the malicious designs
of the tempter. Did we but
know how efficacious the cross is in
bringing us to God, driving away the
devil from us, and entitling us to future
glories, we should not only expect
it with patience, but run out vigorously
to meet it. For so great is
the dignity, so transcendent are the
benefits of the cross, that God has allotted
it as the inseparable companion
of all his chosen servants.

Let everyone who wants to be a true disciple and follower of Jesus Christ carry their cross in this world, no matter what it may be; for if you run from one burden, another will come your way; and no matter what you do, you have to bear it. But under every cross, God's hand is with us to lighten our load and make it easier, and with His help, we can carry it with joy. However, when God pulls away His support, it truly becomes a heavy weight. The Son of God carried a tremendous burden under the most painful circumstances; in a similar way, all His true friends and followers have shared in this. Words can't express the many and great benefits found in the cross; God places it on us out of pure love, to draw us closer to Himself and make us "similar to the image of his Son" (Rom. 8:29), and to share in eternal happiness. The wounds in Christ's sacred feet should teach us to abstain and be patient: abstain from fleshly desires and pleasures; and be patient through all hardships and opposition, whether from within or outside. The wounds in His sacred hands should remind us to be silent and to disregard worldly things. The wound in His side should encourage us to deny ourselves and seek rest and joy in Christ alone. His naked body stretched on the cross, [pg 420] should remind us that we must be stripped of all created comforts. Just as Christ was nailed to the cross without clothing, and His garments were divided by lot before His blessed eyes (Ps. 22:18; Matt. 27:35), you must understand that if you desire perfection, you must let go of everything not of God. And just as every cross, no matter how small, is given to you by God’s specific order and direction, you should accept it with gratitude. The beloved friends of God always share the greatest burdens. The devil uses our prosperity as the best opportunity for our downfall; to prevent this, God, out of sheer compassion, visits His children with various crosses and hardships, thereby pulling us away from worldly attachments and thwarting the tempter's evil plans. If we only understood how effective the cross is in bringing us closer to God, driving away the devil, and granting us future glory, we wouldn't just expect it with patience but would eagerly run toward it. The dignity and extraordinary benefits of the cross are so great that God has designated it as the inseparable companion of all His chosen servants.



2. Did we thoroughly consider the
benefits and honor of the cross, we
should think ourselves unworthy of so
great a blessing; for great is the honor
of being made like unto the Son of
God! He was never acceptable to the
world, but was its scorn and derision.
But now, scarcely one Christian in a
thousand is come to that perfection, as
not to desire to please the world. He
that pleaseth the world, cannot, however,
please God: and he that is full
of the world, is empty of God. But
so far as a man dies to himself and the
world, so far is Christ, the true life,
advanced in him. No man can please
God better than by fully submitting to
his will. If my prince should like to
see me in one suit of clothes rather
than in any other, I should certainly
esteem it better than the most gaudy
dress. And since my God is better
pleased to see me under the cross, I
ought certainly to prefer it to all the
affluence and glories of the world.
But perhaps thou art in doubt with
thyself, whether the cross which thou
bearest, has come from God; if so, let
this be the test: Whatsoever thou
sufferest for thine own sake, will be
grievous and tedious, but if thou suffer
for God's sake, thy cross will be easy,
for God himself will lighten it. What
matters it then, whether thy load be of
the weight of a hundred or of a thousand
pounds, if He but lend a helping
hand, and make thy yoke easy and thy
burden light. Matt. 11:30. Wherefore,
O Lord, lay upon me what burden
thou pleasest; only assist me in
my weakness with the everlasting
arms of thy omnipotence!—Observe,
in the next place, that the choicest
blessings of God are bestowed upon us
whilst we are under the cross; and
though they are sometimes bestowed
beforehand, yet it is the cross that
confirms them in the soul; and as it
is so very useful and necessary to the
soul, God has given a large share of
it to his faithful friends and servants,
and particularly to his only begotten
Son Jesus Christ; the advantage it
brings with it, making it tolerable and
easy to be borne. Devout men submit
themselves entirely to God, keeping
their minds easy and cheerful under
all the vicissitudes of life. Particularly,
they take care to preserve humility,
[pg 421]
as the best guard against the
assaults of their spiritual adversaries.
Though God sent his only Son into the
world, in order to suffer in his human
nature, yet we expect an exemption
from sufferings. But, be assured that
if you would walk in the same way,
and rest upon a firm foundation, you
must expect to suffer with Christ, and
in some degree at least, to have your
lives conformable to his. Every affliction,
how small soever, is a token of
divine love, commissioned to visit us
for our good. And the united malice
of earth and hell cannot do the least
hurt to a devout man trained up in
sufferings, and in obedience to the discipline
of the cross. The more his
enemies assault, the higher is he exalted
by God. And though he should
be thrust down into hell, yet even
there would he meet his God, and hell
itself should be a heaven and blessedness
to him.

2. If we truly considered the benefits and honor of the cross, we should see ourselves as unworthy of such a great blessing; for it is a significant honor to be made like the Son of God! He was never accepted by the world, but was its scorn and derision. Yet today, hardly one Christian in a thousand has reached the perfection of not wanting to please the world. Anyone who pleases the world cannot please God, and those who fill themselves with the world are empty of God. However much a person dies to themselves and the world, that's how much Christ, the true life, is alive in them. No one can please God better than by fully submitting to His will. If my king prefers to see me in one outfit over another, I'd certainly value that more than the most extravagant clothing. And since my God is more pleased to see me under the cross, I should value it over all the wealth and glory of the world. But maybe you're unsure if the cross you're bearing comes from God; if it does, here’s the test: Whatever you suffer for your own sake will be burdensome and tedious, but if you suffer for God's sake, your cross will be easy, for God Himself will lighten it. What does it matter then, whether your burden weighs a hundred pounds or a thousand, if He helps you make your yoke easy and your burden light? Matt. 11:30. Therefore, O Lord, place upon me whatever burden you wish; just support me in my weakness with your everlasting strength!—Note that the greatest blessings from God are given to us while we are under the cross; and although they may sometimes be given beforehand, it's the cross that seals them in the soul. Since it's so incredibly useful and necessary for the soul, God gives a significant share of it to His faithful friends and servants, particularly His only begotten Son, Jesus Christ. The advantages it brings make it bearable and easy to endure. Devout people completely submit themselves to God, keeping their minds calm and cheerful through all the ups and downs of life. In particular, they strive to maintain humility as the best defense against the attacks of their spiritual enemies. Although God sent His only Son into the world to suffer in His human form, we often expect to be exempt from suffering. But know this: if you want to walk the same path and stand on a solid foundation, you must expect to suffer with Christ and, to some extent, have your lives reflect His. Every affliction, no matter how small, is a sign of divine love sent to us for our good. The combined malice of earth and hell cannot do any harm to a devout person trained in suffering and obedience to the discipline of the cross. The more his enemies attack, the higher he is lifted up by God. And even if he were cast down to hell, he would still meet his God there, and hell itself would become heaven and bliss for him.




3. When God sees a man too weak
for a temptation, he refreshes him a
little with his consolations, that he
may not entirely sink under it: but he
should know, that these intermissions
are only allowed him in order to recover
his strength, that he may the
better bear up against a fresh assault.
So it pleases the divine love to exercise
men, that by various trials and temptations,
they may be brought to despise
all worldly enjoyments, and, like
the panting hart (Ps. 42:1), may long
for the fountains of divine peace and
joy, the refreshing streams of life and
glory. There the weary soul may
drink and be satisfied, and quench its
thirst in those rivers of pleasure which
are ever flowing from the tender and
paternal love of God. This is what
the wise men of this world neither
know nor understand. For the natural
man cannot discern the things of
the Spirit of God. If the children of
a family should plunder the wine-cellar,
and be intoxicated, whilst the
father is asleep in his bed, how would
he bear it when informed of the matter?
Would he not correct their extravagance
by wholesome severities?
Thus God deals with his children. He
allows them plentiful draughts of spiritual
comfort, and refreshes them with
his mercies, as with new wine; but
when he sees that they are immoderately
fond of it, he withdraws it from
them, and corrects their extravagant
joy, by mixtures of gall and wormwood,
bringing them thereby to a
sense of their fault, and of their necessary
dependence upon him. They
then begin to think meanly of themselves,
and to bewail their vain presumption,
which made them fancy that
they could do and suffer anything for
God's sake, whereas now they are
ready to sink under a very small burden.
We know that Christ led the
way for us in misery, poverty, and
contempt, even unto death; and we
must follow him in the same way if
we desire to enter into heaven with
him. So great is our pride, that God
sometimes cannot break it, but by
some exemplary shame, which quickly
brings us to our senses, and shows us
our own unworthiness. This is the
only means of bringing us to a true
knowledge of ourselves. Many a man
has gone astray for want of these
wholesome trials. He that considers
this as he ought, will certainly rejoice
in shame and reproaches for God's
sake. For whom the Lord loveth, he
chasteneth in this manner, in order to
cure him of his arrogance and pride,
and bring him to humble thoughts of
himself.

  
3. When God sees a person too weak to handle a temptation, He gives them a little comfort to prevent them from completely giving in. But they should understand that these breaks are meant for them to regain their strength, so they can better withstand the next challenge. Divine love chooses to test people through various trials and temptations, so they may learn to disregard all worldly pleasures and, like the thirsty deer (Ps. 42:1), yearn for the streams of divine peace and joy—the life-giving waters of glory. There, the weary soul can drink and be fulfilled, quenching its thirst in those rivers of pleasure that always flow from the loving and caring nature of God. This is something the wise of this world neither know nor understand. The natural person cannot grasp the matters of the Spirit of God. If the children of a household were to raid the wine cellar and get drunk while their father sleeps in his bed, how would he react when he finds out? Wouldn’t he correct their reckless behavior with firm discipline? In the same way, God interacts with His children. He grants them ample spiritual comfort, refreshing them with His mercies like new wine; but when He sees them becoming excessively attached to it, He takes it away and corrects their excessive joy with a mix of bitterness, making them aware of their faults and their need for Him. They then begin to think less of themselves and regret their foolish pride, which made them believe they could endure anything for God, while now they feel overwhelmed by the slightest burden. We know that Christ paved the way for us through suffering, poverty, and scorn, even to death; and we must follow Him on that path if we wish to enter heaven with Him. Our pride is so great that sometimes God can only break it through shameful experiences, which quickly bring us back to reality and reveal our unworthiness. This is the sole way to truly understand ourselves. Many have gone off course because they lacked these important trials. Anyone who considers this properly will surely find joy in shame and reproach for God’s sake. For those whom the Lord loves, He disciplines in this way to cure them of their arrogance and pride, leading them to humbler views of themselves.




4. Whosoever will follow the blessed
Jesus, must “deny himself, and take
[pg 422]
up his cross.” Many would freely follow
him, if they could do it without
difficulties and sufferings; but these,
aiming chiefly at their own ease, whilst
they pretend to follow Christ, will find
themselves deceived at the last. For
it behooved Christ to die, and to suffer,
and to enter into his kingdom (Luke
24:26, 46): and if we intend to share
with him in the glories of his kingdom,
we must also be content to share
in his sufferings; for unless we suffer
with him here, we shall never reign
with him hereafter. So, then, if we
intend to follow him, we must cheerfully
and contentedly submit to every
cross, whether inward or outward, and
by this means we shall at length arrive
at the glories which he himself
attained by the cross. How many do
we see every day drudging in the service
of the world; they venture body
and soul; go into foreign countries;
rush through fire and sword; and all
for the sake of a little uncertain honor;
and shall not we do as much to purchase
the everlasting glories of heaven,
as they do for the trifling riches and
glories of this world? God manifests
himself to us under the cross, as much
as in the most cheerful spiritual visitations;
yea, we then receive greater
communications of heavenly joy, when
we are most empty of worldly comforts.
For as salt preserves flesh from
putrefaction; so afflictions and temptations
keep the soul from falling into
sin and misery. And the deeper a
man sinks into the centre of humility
by the cross, the deeper does he penetrate
into the heart of God, which is
always open to receive and embrace
the mortified and humble soul. This
is the great end proposed by God, in
all his various methods of humbling us;
that, being sensible of our own great
corruption, we may die to ourselves,
and live entirely unto him. The saints
of old, when under heavy tribulations,
could no otherwise possess their souls
in patience and liberty, than by a total
abandonment and denial of themselves,
being ready to submit to every cross
which God should lay upon them, even
though it should last during their
whole life. By this humility, obedience,
and self-denial, they were at
last delivered. For the end designed
by God in sending crosses upon them,
being answered, he was pleased immediately
to release them.

  
4. Anyone who wants to follow the blessed Jesus must “deny himself and take up his cross.” Many would gladly follow him if they could do it without challenges and suffering; however, those who mainly seek their own comfort while pretending to follow Christ will ultimately find themselves misled. Christ had to die, suffer, and enter his kingdom (Luke 24:26, 46): and if we want to share in the glory of his kingdom, we must also be willing to share in his sufferings; for unless we suffer with him here, we will never reign with him later. Therefore, if we plan to follow him, we must willingly accept every cross, whether internal or external, and through this, we will eventually reach the glories that he himself attained through the cross. How many do we see daily toiling in the service of the world; they risk everything; travel to foreign lands; face fire and sword; all for a bit of uncertain fame; and shouldn’t we strive just as hard to gain the everlasting glories of heaven, as they do for the trivial riches and honors of this world? God reveals himself to us through the cross just as much as in the most joyful spiritual experiences; in fact, we often receive greater heavenly joy when we are most devoid of worldly comforts. Just as salt preserves meat from spoiling, afflictions and temptations protect the soul from falling into sin and misery. The deeper a person sinks into humility through the cross, the closer they get to the heart of God, which is always open to receive and embrace the humble and mortified soul. This is the ultimate goal set by God in all his various ways of humbling us; that, recognizing our own corruption, we may die to ourselves and live entirely for him. The saints of old, when facing severe trials, could only find patience and freedom by completely letting go and denying themselves, ready to accept any cross that God placed upon them, even if it lasted their entire lives. Through this humility, obedience, and self-denial, they were eventually delivered. For once God's purpose in sending crosses was fulfilled, he was pleased to release them immediately.



5. The last comfort under the cross
is, that thou canst not be hurt by it,
unless it be by thine own fault, by being
fretful and impatient under it.
Thou art very much in the wrong, if
thou thinkest thyself injured by this
or that man; they cannot hurt thee if
thou keep thy mind steady and even
under its burden. Be assured, that so
long as thou art master of thyself and
thy passions, the whole world can do
thee no harm. If thou wouldst be
safe, then, against the assaults of thine
enemy, answer not again; be silent,
even as a dead man, in his grave.
Every calumny and reproach which
the world shall cast upon thee, shall
be as rays of light, encircling thy head
with a crown of glory. How glorious
are the three degrees of patience, in
which true victory consists! The first
is, to suffer without murmuring. The
second is, not only to suffer patiently,
but even to wish for suffering for
Christ's sake, from a pure love of him.
The third is, to rejoice in suffering;
and this is the most powerful and the
greatest victory of all.

5. The final comfort under the cross is that you can’t be truly harmed by it unless you allow it to affect you by being upset and impatient about it. You're mistaken if you think someone else is causing you harm; they can’t hurt you if you keep your mind calm and steady under the pressure. Trust that as long as you’re in control of yourself and your emotions, the entire world can’t do you any damage. If you want to feel safe from your enemy's attacks, don’t respond; stay silent, like a dead man in his grave. Every slander and insult the world throws at you will be like rays of light, forming a crown of glory around your head. How wonderful are the three levels of patience, which embody true victory! The first is to endure without complaining. The second is not only to endure patiently but also to desire suffering for Christ’s sake out of pure love for him. The third is to actually find joy in suffering; and this is the strongest and greatest victory of all.





[pg 423]





 Book 4.






 Preface to Book Four.


 All creatures are messengers of God, meant to guide us to Him.



Everything in heaven and earth, both visible and invisible, was created by him. This includes thrones, powers, rulers, and authorities: everything was created through him and for him. He existed before all things, and in him, all things hold together.Understood. Please provide the text you'd like me to modernize.Col.1:16, 17.



The eminent prophet Moses exhibits
to us two powerful witnesses
of God, in the book of Creation.
The first is the universe; the
second is the inferior world, that is,
Man. Both of them, the universe and
the heart of man, furnish glorious testimony
in the Scriptures, by which
the Creator and Preserver of all
things is revealed, and also formed in
our hearts.

The great prophet Moses shows us two strong witnesses of God in the book of Creation. The first is the universe; the second is the lower world, which is humanity. Both the universe and the human heart provide glorious evidence in the Scriptures, through which the Creator and Preserver of everything is revealed and also shaped in our hearts.



2. We shall, therefore, introduce in
this Book the testimony of both, that
is, first, of the universe, and secondly,
of the inferior world. Thus we shall
learn that all creatures are, as it were,
the guides and messengers of God,
whereby we are to be brought to
Christian knowledge, and also to God
in Christ.

2. Therefore, in this Book, we will present the evidence from both, namely, first, the universe, and second, the lower world. This way, we will understand that all creatures serve as guides and messengers of God, leading us to Christian knowledge and ultimately to God in Christ.



3. It is therefore unnecessary to attempt
to prove that this Book also belongs
to True Christianity, although
there are some who might entertain a
different opinion. If they desire additional
evidence, they may find it in the
passage quoted above (Col. 1:16, 17),
and also in the Introduction of the
Gospel according to St. John, and in
very many passages of the Old and
the New Testaments. Let them consider
specially Psalms 19; 104; 139;
and the words of St. Paul in Rom. 8:
22, concerning the groaning of the
whole creation, and in 1 Cor. 15:42-52,
concerning the resurrection of
the dead; in that case they will judge
me with more gentleness and favor.
And they will also assent to the Saviour's
own method of teaching, who
used to explain and demonstrate to
his disciples and followers the mysteries
of his kingdom and of true
Christianity, by beautiful illustrations
taken from the book of nature. But
if they oppose the very Sacraments
themselves, which are so many witnesses
and seals of divine grace taken
from the great book of nature, then
I refer them to St. Ambrose, Basil,
Theodoret, and others, who have written
largely and learnedly upon the six
days' creation.

3. It's not necessary to prove that this Book is part of True Christianity, even though some might disagree. If they want more evidence, they can find it in the earlier quoted passage (Col. 1:16, 17), as well as in the Introduction of the Gospel of St. John, and in many verses from both the Old and New Testaments. They should especially consider Psalms 19; 104; 139; and St. Paul's words in Rom. 8:22 about the whole creation groaning, and in 1 Cor. 15:42-52 about the resurrection of the dead. In doing so, they will judge me with more kindness and respect. They will also agree with the Savior's teaching style, who would explain and illustrate the mysteries of his kingdom and True Christianity using beautiful examples from nature. However, if they oppose the very Sacraments, which are clear witnesses and seals of divine grace from the great book of nature, then I direct them to St. Ambrose, Basil, Theodoret, and others who have written extensively and knowledgeably about the creation in six days.



4. Thus much may suffice in defence
of my method and design; to
which I beg leave to subjoin only this
admonition, as the great argument of
the whole, namely, that it is the duty
of a true Christian to use God's creatures
to his honor and glory, so that
God in all things may be glorified,
through Jesus Christ our Lord.

4. This should be enough to explain my approach and purpose; I would like to add just this reminder, which is the key point of everything: it is the duty of a true Christian to use God's creations to honor and glorify Him, so that God may be glorified in all things through Jesus Christ our Lord.



5. Observe the method by which
the creatures lead us unto God. An
[pg 424]
indulgent father invites his children
to come to him; and if they are backward,
offers them an apple or some
other engaging present. This he gives,
not that the child should be in love
with the present, but be induced by it
to be more fond of the giver. Just so
God deals with us; he invites us by
all the engaging invitations and promises
of the Gospel; and not content
with that, he offers us many great
and noble gifts, “doing us good, and
giving us rain from heaven, and fruitful
seasons, filling our hearts with
food and gladness.” Acts 14:17. All
these blessings are so many messengers
sent from God to draw us to himself,
and to instruct us how to taste
the goodness of the Giver and Creator
in that of the creature.

5. Notice how the creatures guide us to God. An [pg 424] indulgent father invites his children to come to him; and if they hesitate, he offers them an apple or some other appealing gift. He does this not so the child will love the gift, but to encourage them to love the one giving it. In the same way, God interacts with us; he invites us with all the appealing calls and promises of the Gospel; and he's not satisfied with just that, he also offers us many great and noble gifts, "doing us good, sending us rain from heaven, and providing fruitful seasons, filling our hearts with food and joy." Acts 14:17. All these blessings are numerous messages sent by God to draw us to him and to teach us how to appreciate the goodness of the Giver and Creator through the gifts of the creatures.



6. But so perverse is man, that his
heart is set upon his gold and silver,
his houses, estates, honors, and pleasures,
which, however good in their
kind, are yet in the sight of God of
no value; they are only given us by
God, to draw us to himself. For this
reason it was, that God made man so
needy and helpless a creature, that
by the variety of his blessings and
multitude of his benefits, he might
draw him to himself, and teach him
by these various instances of his love
and goodness, that all the comfort and
sweetness which he tastes in the creature,
really proceeds from the Creator;
and that he alone is able to
comfort, relieve, and support us, when
these perishing worldly comforts forsake
and leave us.

6. But man is so twisted that his heart is focused on his gold and silver, his houses, properties, honors, and pleasures, which, while they may have value, are ultimately meaningless in God's eyes; they are given to us by God to draw us closer to Him. That's why God created man as a needy and helpless being, so that through the variety of His blessings and the abundance of His benefits, He might attract him to Himself and show him through these different expressions of His love and goodness that all the comfort and joy he finds in things actually comes from the Creator; and that only He can comfort, help, and support us when these temporary worldly comforts abandon us.



7. But the greatest of all God's
messengers, the most excellent of all
his gifts, is the Lord Jesus Christ, the
only begotten Son of God, in whom
are all the fulness and perfection of
divine love and goodness. His mercy
is over all his works, and “by him all
things were made.” John 1:3. “By
him all things consist.” Col. 1:17.
“He upholdeth all things by the word
of his power.” Heb. 1:3.

7. But the greatest of all God's messengers, the best of all his gifts, is the Lord Jesus Christ, the only Son of God, in whom are all the fullness and perfection of divine love and goodness. His mercy extends over all his creations, and “Everything was created through him.” John 1:3. "Everything exists through him." Col. 1:17. "He sustains everything by his powerful word." Heb. 1:3.



8. Having said thus much by way
of preface, I begin the First Part of
this Book, treating in general of the
six days of creation, to promote the
knowledge, glory, and praise of God.

8. With that said as a preface, I now start the First Part of this Book, which discusses in general the six days of creation, to enhance the knowledge, glory, and praise of God.



9. Of man, we shall speak more
particularly in the Second Part; and
I intreat my readers to read the Conclusion
to my Second Book, before
they begin to judge me. For I again
protest and declare that I desire my
writings to be understood in accordance
with the Symbolical Books of
the Church of the Augsburg Confession,
and in no other sense.

9. We will discuss man in more detail in the Second Part, and I kindly ask my readers to read the Conclusion of my Second Book before forming any judgments about me. I want to emphasize again that I want my writings to be understood in line with the Symbolical Books of the Church of the Augsburg Confession, and not in any other way.



[pg 425]





 Part I.


 Regarding the Works of the Six Days of Creation, In General.







 Chapter 1.


Of Light, The Work Of The First Day.



God said, "Let there be light;" and there was light. — He wraps Himself in light like a garment. — God is light, and there is no darkness in Him at all.Understood. Please provide the text you would like me to modernize.Gen.1:3;Ps.104:2; 1John1:5.



In those words in Job 38:19—“Where
is the way where light
dwelleth? and as for darkness, where
is the place thereof?” it is intimated
that the nature of light is very difficult
to be explained, and that its
original is not to be comprehended
by finite understandings. For though
we know something of it by means
of sight, yet it is but little; however,
let us employ that little to promote
the glory of God.

In Job 38:19—"Where is the path where light resides? And what about darkness, where does it belong?" it suggests that the nature of light is hard to explain and that its origin isn't something finite minds can fully grasp. While we understand a bit about it through sight, it’s still a small amount; however, let’s use that knowledge to honor the glory of God.



2. First, then, we say that light is
a noble, subtle, and pure principle,
separated from the darkness in the
morning of the creation, when God
“commanded the light to shine out of
darkness.” 2 Cor. 4:6. By this the
world is enlightened and comforted,
and all its beautiful variety is distinctly
known and apprehended. By
this, as some think, the light of life
was conveyed into the great world,
incorporating itself with every creature.
From this pure brightness and
glorious splendor, light and beauty
flowed into the sun, constituting it
thereby the great luminary of the
day, which it governs and directs.
Jer. 31:35. Whence, also, the Creator
himself calls the light day. Gen.
1:5, 14.

2. First off, we say that light is a noble, subtle, and pure principle, separated from darkness in the morning of creation, when God "ordered the light to shine out of darkness." 2 Cor. 4:6. This is what enlightens and comforts the world, allowing us to clearly see and understand all its beautiful variety. Some believe that this is how the light of life entered the world, becoming part of every creature. From this pure brightness and glorious splendor, light and beauty flowed into the sun, making it the great luminary of the day, which it governs and directs. Jer. 31:35. That’s also why the Creator refers to light as day. Gen. 1:5, 14.



3. But as it is the duty of a Christian
to contemplate the works of God
with spiritual eyes, so as therein to
see the Creator, and by the work be
led to praise the Maker; let us take a
nearer view of this subject, and see
how the light and the sun bear witness
of God and Christ.

3. But just as it's a Christian's duty to look at God's creations with a spiritual perspective, recognizing the Creator and being inspired to praise the Maker; let’s take a closer look at this topic and examine how light and the sun testify about God and Christ.



4. And the first conclusion that naturally
presents itself is this: If God
created so beautiful, refreshing, enlivening,
clear, and shining a light;
how much more lovely, comfortable,
and refreshing a light must He be
himself? Therefore, the commentator
upon St. Dionysius, to the question,
“Why God first of all created light?”
answers—Because from his own essential
light, the visible light almost naturally
proceeds, as that which bears
the nearest resemblance to his own
nature; and therefore he calls light, a
[pg 426]
little after, “the image of the goodness
of God;” adding, that the light
in God was transcendent and above
comprehension; in angels and men,
intelligible; in the sun, visible.

4. The first conclusion that comes to mind is this: If God created such a beautiful, refreshing, lively, clear, and shining light, how much more lovely, comforting, and refreshing must He be Himself? Therefore, the commentator on St. Dionysius answers the question, “Why did God create light first?”—Because visible light naturally comes from His essential light, as it closely resembles His own nature; and that’s why He calls light, a [pg 426] shortly after, "the representation of God's goodness;" adding that the light in God is transcendent and beyond understanding; in angels and humans, it is intelligible; in the sun, it is visible.



5. And, whereas God made the light,
in order that the true external form
and beauty of the creatures might be
distinctly seen and apprehended, it
follows that there is also another secret
or concealed light, by which the
internal form of the creatures may
be likewise known, and from which
nothing can be hidden. And this
light is the eternal wisdom of God,
which, being compared with the natural
and created light, has been fitly
called the brightness of the everlasting
light.

5. And, just as God created the light so that the true outer shape and beauty of living beings could be clearly seen and understood, it also follows that there is another hidden light through which the inner nature of these beings can be recognized, and from which nothing can be concealed. This light is the eternal wisdom of God, which, when compared to natural and created light, is aptly referred to as the brightness of everlasting light.




6. Of this St. Dionysius writes in
these words. “As the visible light
directs, governs, and fills the visible
world; so the incomprehensible and
heavenly light, fills and enlightens all
heavenly spirits. It also purifies the
soul from darkness and error, and
brings it into communion with the
light of God. It is at first no more
than a twilight, or faint glimmering
of light; but when it is tasted, loved,
and desired, then, in proportion to our
love, it increases more and more unto
the perfect day. Wherefore this transcendent
light exceeds all lights, being,
as it were, the centre and fountain of
them all. From its fulness it enlightens
all spirits; and, being the original
of all light, it comprehends under it
all the degrees of spiritual, angelical,
rational, and natural light. And as
ignorance separates deluded souls from
the light; so the presence of this divine
light, collects, unites, perfects, and delivers
from ignorance and error, all
that are enlightened by it: it converts
them to the truth, reducing their various
imaginations to the standard of
pure and simple truth, and fills their
souls with pure and uniform light.”
Thus far St. Dionysius.

  
6. St. Dionysius writes about this in these words. “Just as visible light guides, directs, and fills the visible world, the incomprehensible and divine light fills and enlightens all heavenly spirits. It also cleanses the soul from darkness and confusion, bringing it into communion with the light of God. At first, it appears as just a dusk or faint glimmer, but as we experience, love, and desire it, the light grows more and more in proportion to our love, until it reaches the perfect day. This extraordinary light exceeds all others, serving as the center and source of them all. From its fullness, it enlightens every spirit and, as the origin of all light, encompasses all types of spiritual, angelic, rational, and natural light. Just as ignorance separates confused souls from light, the presence of this divine light gathers, unites, perfects, and frees those illuminated by it from ignorance and error: it transforms them to the truth, aligning their various thoughts with the standard of pure and simple truth, and fills their souls with clear and consistent light.” Thus far St. Dionysius.



7. In the light of the sun, also, shines
forth the pure, deep, and ardent love
of God. For whom did he create the
sun? Certainly not for himself, for
he needeth not the sun, nor any other
created light, being himself a light
infinite and eternal. It was for our
sakes, therefore, that he created it; so
that every ray of light proceeding
from the sun, is indeed a ray of divine
love towards mankind.

7. In the sunlight also shines the pure, deep, and passionate love of God. Who did He create the sun for? Certainly not for Himself, since He doesn’t need the sun or any other created light, being Himself an infinite and eternal light. It was for us that He created it; so that every ray of light coming from the sun is truly a ray of divine love towards humanity.



8. And as the eternal wisdom of
God is likewise a bright sun, clearly
discovering his mercy and beneficence;
therefore, according to the nature and
properties of the visible sun and light,
it may also be called, an image of the
divine goodness.

8. Just like the eternal wisdom of God shines brightly like the sun, clearly showing His mercy and kindness; it can also be seen as a representation of divine goodness, just like the nature and qualities of the visible sun and light.



9. The created light determines the
order, figures, and distinctions of all
created things; for without it, the
whole world would be nothing but
darkness and confusion. So that upon
this account also, the light is an image
of the divine wisdom.

9. The light that was created shapes the order, forms, and differences of everything in existence; without it, the entire world would just be darkness and chaos. For this reason too, light is a reflection of divine wisdom.



10. The created light, by its brightness
and splendor, causes everything
to turn to it; so the goodness of God
draws all things to itself, as the centre
and principle of all things.

10. The light that was created, with its brightness and brilliance, causes everything to be drawn to it; similarly, God's goodness draws all things to itself, acting as the center and source of everything.



11. The light of the sun is pure and
spotless; so is the love of God towards
mankind. Hence also the divine wisdom,
being a spotless light, is, agreeably
to this property of the sun, the
spotless mirror of the divine majesty.

11. The sunlight is clear and perfect; so is God's love for humanity. Therefore, divine wisdom, being a pure light, is, in line with this quality of the sun, the clear reflection of divine greatness.



12. As the light flows plentifully
and freely from the sun; so the love
of God descends plentifully upon us.
As the sun shines freely upon all, without
respect of persons; so the divine
love overflows upon all mankind. As
the light proceeds from the nature and
essence of the sun; so does the love
[pg 427]
of God flow from his very nature and
essence.

12. Just like the sunlight shines abundantly and freely, God's love pours down generously on us. The sun shines on everyone, without favoritism; in the same way, divine love spreads to all of humanity. Just as light comes from the sun's nature and essence, God's love flows from His very being. [pg 427]



13. Moreover, as God created the
external light for the world and visible
bodies; so it is worth inquiring,
whether he did not at the same time
provide an inward and spiritual light
for the soul. For God took not less
care of the soul, than he did of the
body. Now this light of the soul is
God the Father, Jesus Christ, and the
Holy Ghost, the ever blessed and undivided
Trinity, by whom our understandings
are enlightened through
faith. “Arise, shine; for thy light is
come, and the glory of the Lord is
risen upon thee.” Isa. 60:1.

13. Additionally, just as God created physical light for the world and for visible beings, it’s worth considering whether He also provided an inner and spiritual light for the soul at the same time. God cared for the soul just as much as He did for the body. This light of the soul is God the Father, Jesus Christ, and the Holy Spirit, the ever-blessed and unified Trinity, through whom our understanding is illuminated by faith. "Get up and shine; your light has arrived, and the glory of the Lord is shining on you." Isa. 60:1.



14. Now as the sun enlightens the
world, so does Christ enlighten the
soul. “That was the true Light, which
lighteth every man that cometh into
the world” (John 1:9); and is, therefore,
called by the prophet Malachi,
“The Sun of righteousness.” Mal. 4:2.
St. James calls God, “the Father of
lights.” James 1:17. The Holy Ghost
appeared upon the Apostles in the form
of fiery tongues (Acts 2:3); and from
this eternal light proceeds the light of
grace, the light of wisdom and divine
knowledge, the light of truth and life,
the light of joy and consolation, the
light of God's countenance, the light
of faith and all Christian virtues.

14. Just as the sun brightens the world, Christ brightens the soul. "That was the true Light, which illuminates every person who comes into the world." (John 1:9); and is, therefore, referred to by the prophet Malachi as “The Sun of Righteousness.” Mal. 4:2. St. James describes God as "the Father of lights." James 1:17. The Holy Spirit appeared to the Apostles as fiery tongues (Acts 2:3); and from this eternal light comes the light of grace, the light of wisdom and divine knowledge, the light of truth and life, the light of joy and comfort, the light of God's presence, the light of faith, and all Christian virtues.



15. This light is the chief beauty
and glory of the creatures. God is said
to be clothed “with light as with a
garment.” Ps. 104:2. “The glory of
the Lord” (Luke 2:9), is also the
beauty of the blessed saints and holy
angels. The highest majesty and glory
of the elect in the other world, will
consist in light and splendor. “The
righteous shall shine forth as the sun
in the kingdom of their Father” (Matt.
13:43; Dan. 12:3); which is also
expressed in the appearance of the
woman clothed with the sun. Rev. 12:1.
Lastly, as the light is the greatest
ornament of this visible world; so the
everlasting light shall be the chief
glory of the heavenly Jerusalem. Rev.
21:11.

15. This light is the main beauty and glory of all creation. God is described as being “wrapped in light like a garment.” Ps. 104:2. “The glory of the Lord” (Luke 2:9) is also the beauty of the blessed saints and holy angels. The highest majesty and glory of the chosen ones in the next world will be found in light and radiance. “The righteous will shine like the sun in their Father's kingdom” (Matt. 13:43; Dan. 12:3); this is also reflected in the image of the woman clothed with the sun. Rev. 12:1. Finally, just as light is the greatest adornment of this visible world, the everlasting light will be the main glory of the heavenly Jerusalem. Rev. 21:11.



16. The more light any creature has,
the more noble it is. This appears
from the angels, the sun, moon, stars,
and precious stones. So virtue itself
is a most glorious light, and all the
redeemed in the next world, shall be
full of light and glory, and accordingly
shall be distinguished, as “one star
differeth from another star in glory.”
1 Cor. 15:41.

16. The more light any being has, the more noble it is. This is evident in angels, the sun, moon, stars, and precious stones. Therefore, virtue itself is a truly glorious light, and all the redeemed in the afterlife will be filled with light and glory, and they will be distinguished, as "One star shines differently from another in brightness." 1 Cor. 15:41.



17. Light is refreshing: and who can
doubt but, when the day of eternal light
arrives, the blessed saints shall be refreshed
with joy unspeakable? Without
question, the light of the everlasting
Sun of righteousness shall give us
infinitely more delight and joy, than
this created sun, which only gives
light to a world of misery and sorrow.

17. Light is refreshing; and who can doubt that when the day of eternal light comes, the blessed saints will be filled with joy beyond words? Without a doubt, the light of the everlasting Sun of righteousness will provide us with far greater delight and joy than this created sun, which only illuminates a world full of misery and sorrow.



18. The light awakens those that
sleep; so Christ, our light, rouses us
from the sleep of sin. “Awake, thou
that sleepest, and Christ shall give thee
light.” Eph. 5:14.

18. The light wakes up those who are asleep; just like Christ, our light, brings us out of the slumber of sin. "Wake up, you who are asleep, and Christ will shine on you." Eph. 5:14.



19. The light directs the traveller
in his way: so saith Christ—“I 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; 13:46.

19. The light guides the traveler on his path: as Christ says—"I am the light of the world; anyone who follows me will never walk in darkness but will have the light of life." John 8:12; 13:46.



20. Moreover, as light has a vital
power in it; so in Christ, our light,
“was life; and the life was the light of
men.” John 1:4. “The Lord is my
light and my salvation; he is the
strength of my life.” Ps. 27:1.

20. Additionally, just as light holds essential energy within it, in Christ, our light, "was life, and that life was the light for people." John 1:4. “The Lord is my light and my salvation; He is the strength of my life.” Ps. 27:1.



21. As the light cannot be seen but
by itself; so God cannot be known
but by Himself: “In thy light shall
we see light.” Ps. 36:9.

21. Just as light can only be seen through itself, God can only be known through Himself: "In your light, we will see light." Ps. 36:9.



22. As the external light chases
[pg 428]
away the darkness, and the spirits of
darkness; so Christ, who is the light
of God in us, chases away unbelief,
and all the works of darkness and
Satan. God must speak the word
in us, as he did at the first creation,
“Let there be light!” or we shall for
ever remain in darkness. This made
the Psalmist say, “Thou wilt light my
candle; the Lord will enlighten my
darkness.” Ps. 18:28. “To give light
to them that sit in darkness, and in
the shadow of death.” Luke 1:79.
“I saw an angel come down from
heaven; and the earth was lightened
with his glory.” Rev. 18:1.

22. Just as external light drives away the darkness and the forces of evil, Christ, who is the light of God within us, dispels disbelief and all the deeds of darkness and Satan. God needs to speak that word within us, just like He did at the beginning of creation, "Let there be light!" or we will remain in darkness forever. This is why the Psalmist said, "You will light my lamp; the Lord will shine light into my darkness." Ps. 18:28. "To provide light for those who are in darkness and the shadow of death." Luke 1:79. "I saw an angel come down from heaven, and the earth was illuminated by his glory." Rev. 18:1.



23. When the daylight is gone, the
moon, regent of the night, arises with
a pale lustre: so, without the light of
Christ, man is nothing but darkness;
and the boasted light of reason is but
dim obscurity.

23. When the daylight fades, the moon, ruler of the night, appears with a faint glow: similarly, without the light of Christ, a person is merely darkness; and the claimed light of reason is just faint obscurity.



24. And as he would be called foolish,
who preferred being enlightened
by the moon, rather than by the sun;
so are they much more foolish, who
prefer the wisdom of this world, to the
eternal wisdom of God in Christ Jesus.
And as none but a madman would
make use of the light of a candle in sunshine;
so no man in his senses would
think himself more enlightened by
worldly wisdom, than by the divine
wisdom. Strange madness! that a
man should expect more light from
the creature, than from the Creator,
the Father of lights, God blessed for
ever! Whosoever duly apprehends my
meaning, has in him the beginning of
the divine, eternal, and heavenly wisdom,
which is the subject of the whole
119th Psalm.

24. Just like it would be foolish for someone to choose the light of the moon over the light of the sun, those who prefer worldly wisdom over the eternal wisdom of God in Christ Jesus are even more foolish. And just as only a madman would rely on candlelight during the day, no sane person would think they are better informed by worldly wisdom than by divine wisdom. It’s truly baffling that someone would expect more insight from creation than from the Creator, the Father of lights, God blessed forever! Whoever truly understands my point has within them the beginning of divine, eternal, and heavenly wisdom, which is the focus of the entire 119th Psalm.



25. As the sun is the ornament of
heaven, so Christ is the ornament of
his church, and of the new heaven,
and new earth in their future glory,
where it will be manifested to all the
elect, that he is “the brightness of his
Father's glory, and the express image
of his person.” Heb. 1:3; Col. 1:15.

25. Just like the sun is the beauty of the sky, Christ is the beauty of his church and of the new heaven and new earth in their future glory. It will be revealed to all the chosen ones that he is “the radiance of his Father's glory and the precise image of his essence.” Heb. 1:3; Col. 1:15.



26. As dwellings are pleasant, in
proportion as they receive the light,
so “God dwelleth in light.” 1 Tim. 6:16.
And the heavenly Jerusalem is
described as full of sweet and refreshing
light. “It hath no need of the
sun, neither of the moon, to shine in
it: for the glory of God enlightens it,
and the Lamb is the light thereof.”
Rev. 21:23.

26. Just like homes are more enjoyable when they get a lot of light, "God exists in light." 1 Tim. 6:16. The heavenly Jerusalem is described as being filled with beautiful and refreshing light. "It doesn't need the sun or the moon to shine on it because the glory of God provides its light, and the Lamb is its light." Rev. 21:23.



27. Ah the light makes all things
clear and plain; so there is nothing in
heaven or in earth, no spirit, no being,
nor the very thoughts of the heart,
that can be hidden from the light of
divine wisdom. Heb. 4:12, 13. Hence
the Psalmist says, “Thou hast set our
iniquities before thee, our secret sins
in the light of thy countenance.” Ps. 90:8.
And “Thou understandest my
thought afar off.” Ps. 139:2.

27. Ah, the light brings everything into focus; nothing in heaven or on earth, no spirit, no being, and even the deepest thoughts of the heart can stay hidden from the light of divine wisdom. Heb. 4:12, 13. That's why the Psalmist says, "You have brought our wrongdoings before you, our hidden sins into the light of your presence." Ps. 90:8. And "You can read my mind from a distance." Ps. 139:2.



28. As the light communicates itself
to all creatures, and diffuses itself over
the world; so God communicates himself
to all creatures, particularly to
men, delighting most of all in doing
them good.

28. Just as light spreads to all living things and covers the world, God reaches out to all creatures, especially humans, taking the greatest pleasure in doing them good.



29. Lastly, the light and sun are a
witness of the glorification of our souls
and bodies at the resurrection. The
glorification of our souls is, indeed, in
some degree accomplished in this life
by the Holy Spirit, according to the
words of St. Paul, “We all, with open
face beholding as in a glass the glory
of the Lord, are changed into the same
image from glory to glory, even as by
the Spirit of the Lord.” 2 Cor. 3:18.
These, however, are but the imperfect
beginnings, and first glimpses of eternal
happiness; but hereafter both soul
and body shall be clothed with everlasting
light and glory. Hence St.
Paul says, “There is one glory of the
[pg 429]
sun, and another glory of the moon,
and another glory of the stars: so
also is the resurrection of the dead.”
1 Cor. 15:41, 42. “They that be wise
shall shine as the brightness of the
firmament; and they that turn many
to righteousness, as the stars forever
and ever.” Dan. 12:13.

29. Lastly, light and the sun are a testament to the glorification of our souls and bodies at the resurrection. The glorification of our souls is, in a way, already happening in this life through the Holy Spirit, as St. Paul says, "We all, with open faces, reflecting the glory of the Lord like in a mirror, are being changed into His image from glory to glory, just as by the Spirit of the Lord." 2 Cor. 3:18. However, these are just the imperfect beginnings and first glimpses of eternal happiness; in the future, both soul and body will be wrapped in everlasting light and glory. That's why St. Paul states, "The sun has one kind of brightness, the moon has a different kind, and the stars have their own brightness as well; the same is true for the resurrection of the dead." 1 Cor. 15:41, 42. "Those who are wise will shine like the brightness of the sky, and those who guide many toward righteousness will be like the stars forever." Dan. 12:13.



30. Of this we find an image in the
transfiguration of our Lord, when “his
face did shine as the sun, and his raiment
was white as the light.” Matt.
17:2. This was the heavenly brightness
the splendor of the everlasting
Sun. So the face of Moses shone like
the brightness of the sun, so that the
children of Israel could not look upon
him. Exod. 34:29; 2 Cor. 3:7. And
this was the consequence of only a
few days passed in the divine presence.
How great then must that glory be,
which will be the result of our eternal
union and converse with him! The
lustre of the face of Moses was terrible
to look on, but the glory of Christ was
refreshing and comfortable.

30. We see an example of this in the transfiguration of our Lord when "His face radiated like the sun, and his clothes were as white as light." Matt. 17:2. This was the heavenly brightness, the brilliance of the everlasting Sun. Just as Moses' face shone with the brightness of the sun, causing the children of Israel to be unable to look at him. Exod. 34:29; 2 Cor. 3:7. And this was just from a few days spent in the divine presence. How incredible must that glory be, which will come from our eternal union and connection with Him! The radiance of Moses' face was overwhelming to behold, but the glory of Christ was refreshing and comforting.



31. Rev. 1:14, 16. The eyes of him
that had the seven stars in his hand,
were “as a flame of fire.” And the
same Jesus Christ, who is the eternal
light, shall so glorify us at the last
day, that our whole bodies shall shine
like lightning. Matt. 6:22; Luke 11:36.

31. Rev. 1:14, 16. His eyes, the one who held the seven stars in his hand, were “like a fire flame.” And the same Jesus Christ, who is the eternal light, will glorify us on the last day, so that our entire bodies will shine like lightning. Matt. 6:22; Luke 11:36.









 Chapter 2.


Of Heaven, The Work Of The Second Day.



See Gen.1:6-8;Ps.104:6;Ps.19:1.



Who can doubt that the admirable
and pure structure of heaven,
with all its wonderful properties, is
a strong evidence and witness of God?
“What are heaven and all the beauty
of nature” (says one of the ancients),
“but an illustrious mirror, in which
we view the wonders of their Maker.”
For if God created all so pure, so glorious,
and so firm, that our weak understandings
cannot comprehend or
explain it; how pure, how glorious,
eternal, spiritual, unutterable a Being
must that God be who created all? And
if He has made so glorious a heaven
over men, during their short abode
here; how much more illustrious a
mansion has he not reserved for us
hereafter in the region of life and immortality?
Hence St. Paul tells us,
“We know that if our earthly house
of this tabernacle were dissolved, we
have a building of God, a house not
made with hands, eternal in the heavens.
For in this we groan, earnestly
desiring to be clothed upon with our
house which is from heaven.” 2 Cor. 5:1, 2.

Who can doubt that the amazing and pure structure of heaven, with all its incredible features, serves as strong evidence and a testament to God? “What are heaven and all the beauty of nature?” (says one of the ancients), “but a brilliant mirror where we can see the wonders of their Creator.” If God created everything so pure, so glorious, and so solid that our feeble minds can’t grasp or explain it, then how pure, how glorious, eternal, spiritual, and indescribable must that God be who created all? And if He has made such a glorious heaven for people during their brief time here, how much more magnificent a place must He have prepared for us in the afterlife in the realm of life and immortality? That’s why St. Paul says, "We know that if our physical body is destroyed, we have a building from God, a house not made by human hands, eternal in the heavens. In this, we long to be clothed with our heavenly dwelling." 2 Cor. 5:1, 2.



2. As to the stupendous height and
compass of heaven, to which the earth
is in comparison no more than a single
point; how does it suggest to us the
immense and unsearchable power and
wisdom of God? “For as the heavens
are higher than the earth, so are my
ways higher than your ways, and my
thoughts, than your thoughts, saith
the Lord.” Isa. 55:8, 9. Does not its
circular roundness remind us of the
eternity of God? For of both there
[pg 430]
is neither beginning nor end. Does
it not also tell us of his omnipresence?
For as the heaven surrounds and encompasses
all things, so does the God
of heaven support and comprehend all
his creatures. “Who hath measured
the waters in the hollow of his hand,
and meted out heaven with the span,
and comprehended the dust of the earth
in a measure, and weighed the mountains
in scales, and the hills in a balance?”
Isa. 40:12.

2. When we think about the incredible height and vastness of the heavens, the earth seems like just a tiny point in comparison; how does this evoke the immense and unfathomable power and wisdom of God? “For just as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts higher than your thoughts, says the Lord.” Isa. 55:8, 9. Doesn’t its circular shape remind us of God’s eternity? Because both have no beginning or end. Doesn’t it also speak of His omnipresence? Just as the heavens surround and encompass everything, so does the God of heaven support and hold all His creations. “Who has measured the waters in the palm of His hand, defined the heavens with His hand, collected the dust of the earth in a measurement, and weighed the mountains on a scale and the hills in a balance?” Isa. 40:12.



3. And as, in a circle, no part can be
called upper and lower; so God fills
all things equally. Heaven and earth
are full of the majesty of his glory;
“He is not far from every one of us;
for in him we live, and move, and
have our being.” Acts 17:27, 28. For
though there are antipodes and many
other creatures under us, as is demonstrable
from the figure of the earth;
yet by the wonderful power of God
the heaven is everywhere over our
heads, and we look up directly towards
it, by reason of its immensity.

3. Just like in a circle, no part can be called upper or lower; God fills everything equally. Heaven and earth are filled with the greatness of His glory; “He is close to each one of us; for in Him we live, move, and exist.” Acts 17:27, 28. Even though there are places on the opposite side of the world and many other creatures below us, as shown by the shape of the earth; still, because of God's amazing power, heaven is always above us, and we look up directly towards it, due to its vastness.



4. Does not also the firmament of
heaven remind us of the constant,
eternal, and immutable truth of God
and his Word? For who is it that
supports the heaven? Where are the
pillars that sustain it? Or how does
it hang, but upon the word of God?
“The pillars of heaven tremble,” saith
Job, “and are astonished at his reproof.
He holdeth back the face of
his throne, and spreadeth his cloud
upon it.” Job 26:9, 11. And if by
his word he has so strongly fixed the
heavens, who can doubt that he will
keep his word and promise to us forever
and ever? If he support the
heavens by the word of his power,
doubt not but he will also support,
protect, and preserve thee forever.

4. Doesn’t the sky remind us of the constant, eternal, and unchanging truth of God and His Word? Who supports the heavens? Where are the pillars that hold it up? How does it stay in place if not by the word of God? “The pillars of heaven shake,” says Job, “and are amazed at his rebuke. He conceals the appearance of his throne and covers it with his cloud.” Job 26:9, 11. And if He has firmly established the heavens by His word, who can doubt that He will keep His word and promise to us forever? If He supports the heavens by the power of His word, you can be sure that He will also support, protect, and preserve you forever.



5. But, from this created heaven,
learn to raise thy thoughts to the
spiritual heaven (1 Kings 8:27),
“where are fulness of joy and pleasures
forever more.” Ps. 16:11. This
St. Paul calls “paradise, and the third
heaven” (2 Cor. 12:2, 4); and “the
glory into which Jesus Christ was received.”
1 Tim. 3:16. This our Lord
himself calls “his Father's house,
where he prepares a place for us”
(John 14:2); and lastly, it is called,
“the heaven of heavens.” 1 Kings
8:27.

5. But from this created heaven, learn to lift your thoughts to the spiritual heaven (1 Kings 8:27), "where there is complete joy and endless pleasures." Ps. 16:11. St. Paul refers to this as “paradise and the third heaven” (2 Cor. 12:2, 4); and “the glory that Jesus Christ was welcomed into.” 1 Tim. 3:16. Our Lord himself calls it “his Father's house, where he’s getting a place ready for us” (John 14:2); and finally, it is referred to as "the highest heaven." 1 Kings 8:27.



6. Moreover, by meditation upon
this external, transient heaven, thou
mayest learn to descend into thyself,
into thine own heart and soul; for
there also is heaven, and the habitation
of God. “For thus saith the
high and lofty One that inhabiteth
eternity, I dwell with him that is of a
contrite and humble spirit, to revive
the spirit of the humble, and to revive
the heart of the contrite ones.” Isaiah
57:15.

6. Moreover, by reflecting on this external, temporary heaven, you can learn to look inward, to your own heart and soul; for there is also heaven there, and the dwelling place of God. “For this is what the high and exalted One, who lives forever, says: I live with those who have a humble and contrite spirit, to revive the spirit of the humble and to heal the heart of the broken.” Isaiah 57:15.



7. Let this external heaven lead
thee to the new heaven, of which St.
Peter speaks: “We, according to his
promise, look for new heavens, and a
new earth, wherein dwelleth righteousness.”
2 Peter 3:13. For though
this visible heaven was created in
such purity, by God, as not to be
subject to corruption; yet “the heavens
are not clean in his sight.” Job
15:15. Therefore, “they shall pass
away,” as St. Peter tells us. 2 Pet. 3:10.
And “they shall perish, and wax
old like a garment, and as a vesture
shalt thou change them, and they shall
be changed.” Ps. 102:27. “I saw a
new heaven and a new earth: for the
first heaven and the first earth were
passed away. And he that sat upon
the throne said, Behold, I make all
things new.” Rev. 21:1, 5. “Behold,
I create new heavens, and a new
earth: and the former shall not be
[pg 431]
remembered, nor come into mind.”
Isa. 65:17. How beautiful, how illustrious
will be this city of God, this
heavenly Jerusalem, whose builder
and maker is God! Or who can declare
the glory of that happy place?
“Eye hath not seen, nor ear heard,
neither have entered into the heart
of man, the things which God hath
prepared for them that love him.”
1 Cor. 2:9. Hence the Evangelist
St. John describes the new and heavenly
city by all the precious and costly
things in nature. See Rev. 21:11, 18-21.
In a word, this is that heaven in
which “God will be all in all.” 1 Cor.
15:28.

7. Let this external heaven guide you to the new heaven that St. Peter talks about: "We, in keeping with his promise, look for new heavens and a new earth, where righteousness will live." 2 Peter 3:13. Although this visible heaven was created in such purity by God that it shouldn't decay, "Even the heavens aren't clean in his eyes." Job 15:15. Therefore, “they will pass away,” as St. Peter tells us. 2 Pet. 3:10. And “they will perish and wear out like clothing, and like a garment you will change them, and they will be changed.” Ps. 102:27. "I saw a new heaven and a new earth, for the first heaven and the first earth had disappeared. And the one sitting on the throne said, 'Look, I am making everything new.'" Rev. 21:1, 5. "Look, I am making new heavens and a new earth; the former things will not be remembered or come to mind." Isa. 65:17. How beautiful and glorious will this city of God, this heavenly Jerusalem, be, whose builder and maker is God! Who can describe the splendor of that wonderful place? "Eye has not seen, nor ear heard, and neither have those things entered into the heart of man, the things that God has prepared for those who love Him." 1 Cor. 2:9. That's why the Evangelist St. John describes the new and heavenly city with all the precious and valuable things in nature. See Rev. 21:11, 18-21. In short, this is the heaven in which "God will be everything to everyone." 1 Cor. 15:28.









 Chapter 3.


Of The Separation Of The Waters From The Dry Land, The Work Of The
Third Day.



God said, "Let the waters below the sky be gathered into one place, and let the dry land appear." And God named the dry land "earth."Understood! Please provide the text for me to modernize.Gen.1:9, 10.The world is filled with the goodness of the Lord.Understood, please provide the text you would like me to modernize.Ps.33:5; 104:24.



The earth is a heavy and gross
substance, separated from the
waters, and fixed by the power of
God to be the receptacle of all the
heavenly influences. This globe hangs
in the air by the power of the Almighty,
and is replenished with the
vital seeds of all trees, plants, and
vegetables.

The earth is a solid and substantial substance, separated from the waters, and held in place by God's power to receive all the heavenly influences. This globe hangs in the air by the Almighty's power and is filled with the vital seeds of all trees, plants, and vegetables.



2. The stupendous structure and
foundation of the earth is a most
wonderful witness of the power of
God. For by what pillars is the earth
supported? Or where are its foundations?

2. The amazing structure and foundation of the earth is a remarkable testament to the power of God. For what pillars support the earth? Or where are its foundations?



3. Some have disputed whether the
dry land be founded in the waters; or
whether, as being the heavier substance,
it sink to the lowest place so
as to be the foundation of the waters.

3. Some have argued about whether the dry land is supported by the waters or if, because it's heavier, it sinks to the bottom to serve as the foundation for the waters.



4. The patrons of the first opinion
build upon these testimonies: “He
hath founded it upon the seas, and established
it upon the floods.” Ps. 24:2.
And, “He stretched out the earth
above the waters.” Ps. 136:6. To
which may be added the testimony of
St. Chrysostom, that “God laid the
foundation of the earth upon the
water.”

4. The supporters of the first view build on these statements: "He has founded it on the seas and placed it on the waters." Ps. 24:2. And, “He spread the land over the water.” Ps. 136:6. We can also include the statement from St. Chrysostom, that "God established the foundation of the earth on the water."



5. Others assert the contrary, 1.
Because the earth is heaviest, and
therefore sinks to the lowest place,
where it naturally remains fixed and
immovable; for if the earth should
move out of its place, it must move
upwards, which is contrary to nature.
And for this they quote, “Who laid
the foundations of the earth, that it
should not be removed for ever.”
Ps. 104:5. 2. They allege the experience
of seamen, who sound the
bottom of the sea; and explain those
passages of the Psalms which mention
the separation of the waters of
the dry land, as Moses describes it.
Gen. 1:9.

5. Others argue the opposite, 1. Because the earth is the heaviest and therefore sinks to the lowest point, it stays in place and doesn’t move. If the earth were to shift, it would have to move upwards, which goes against nature. They reference, "Who laid the foundations of the earth so it won't be moved forever?" Ps. 104:5. 2. They cite the experiences of sailors who sound the ocean floor and explain the verses from the Psalms that talk about the separation of the waters from the dry land, as Moses describes it. Gen. 1:9.



6. But on what does this vast terraqueous
[pg 432]
globe depend? Who bears it
up? Where are the pillars of it?
“He hangeth the earth upon nothing,”
(Job 26:7), saith Job. For it
hangs in the midst of heaven, borne
up in the air, begirt with the waters,
“Thou coveredst it with the deep as
with a garment.” Ps. 104:6. The
air and water support one another;
the clouds, though vast masses of water,
are yet supported by the air from
falling; for the power of sustaining is
a property of the air. “He bindeth
up the waters in his thick clouds, and
the cloud is not rent under them.”
Job 26:8.

6. But what does this vast water-and-land globe depend on? Who holds it up? Where are its pillars? "He hangs the earth on nothing," (Job 26:7), says Job. Because it hangs in the center of heaven, suspended in the air, surrounded by waters, "You covered it with the deep like a garment." Ps. 104:6. The air and water support each other; the clouds, although vast amounts of water, are still held up by the air to prevent them from falling, as the ability to support is a function of the air. “He holds the waters in his thick clouds, and the clouds don’t burst under them.” Job 26:8.



7. The stability of the earth in the
waters, and in the centre of the vast
expanse of air, is a very clear argument
of the divine omnipotence;
“Where wast thou (saith the Lord to
Job), when I laid the foundations of
the earth? Who hath laid the measures
thereof? Who laid the corner-stone
thereof?” Job 38:4-6. Thence,
we learn, that the foundation of the
earth could not be comprehended by
human understanding, but must be
counted among the infinite wonders
of Omnipotence. “Therefore,” saith
the Psalmist, “will not we fear,
though the earth be removed, and
though the mountains be carried into
the midst of the sea; though the
waters thereof roar and be troubled;
though the mountains shake with the
swelling thereof?” Ps. 46:2, 3. And
that this is an argument of the wisdom
of God is plain from Prov. 8:
29, 30; where wisdom says of herself,
“When he appointed the foundations
of the earth, I was with him, etc.”

7. The stability of the earth in the waters and at the center of the vast expanse of air is a clear indication of divine power; “Where were you (says the Lord to Job) when I created the foundations of the earth? Who measured it? Who placed its cornerstone?” Job 38:4-6. From this, we understand that the foundation of the earth is beyond human comprehension and must be regarded as one of the infinite wonders of Omnipotence. "So," says the Psalmist, "We will not be afraid, even if the earth shakes and the mountains fall into the sea; even if its waters roar and are disturbed; even if the mountains tremble at their rising?" Ps. 46:2, 3. It is clear that this reflects God's wisdom, as seen in Prov. 8:29, 30, where wisdom speaks about herself, “When he laid the foundations of the earth, I was with him, etc.”



8. And this is the earth of which
the Psalmist says, “God hath given
it to the children of men.” Ps. 115:16.
But though, as to its external
form, it appear to be a hard, dead,
dry, and cold mass, yet is it in truth,
enriched by God with a wonderful
variety of blessings, fruitful energy,
and seminal virtues. These never
rest; but are always active to produce
fruits, adorned with agreeable
forms, odors, tastes, and colors, with
external signatures of their inward
virtues and qualities.

8. And this is the earth of which the Psalmist says, "God has given it to humanity." Ps. 115:16. But even though it may seem, in its external appearance, to be a hard, dead, dry, and cold mass, it is, in reality, filled by God with a wonderful variety of blessings, fruitful energy, and inherent virtues. These are always active, continually producing fruits that are adorned with pleasing shapes, scents, flavors, and colors, showcasing the inner virtues and qualities they possess.



9. So, then, from the earth proceed
all the varieties of plants and vegetables,
having exchanged their old attire
for a new and delicate dress. The
tattered garments of the preceding
year being decayed and dead, they
come forth with exquisite beauty,
odor, and color, and, as it were, preach
to mankind in words such as these:
“Look upon us, ye unbelieving sons
of men; we were dead, and are now
alive again. We have laid aside our
old garments and bodies, and are now
renewed. Do ye also imitate us;
'put off the old man, and put on the
new' (Eph. 4:22-24); being renewed
in your eternal fountain and original,
which is God, your Creator, in whose
image ye were created. If ye do this,
then in the day of the righteous
judgment of God, when ye have lost
your old bodies, ye shall, like us,
come forth out of the earth (1 Cor.
15:42), with new bodies, clothed
with immortal glory, of which our
new-born beauty is but a faint resemblance.
And whilst ye are in this
world, take not too much thought for
the body. Matt. 6:25, etc. Consider
us, whom the God of nature has annually,
for so many thousands of
years since the first creation to this
time, provided with beautiful clothing,
as an argument of his bounty and
goodness. Consider our virtues and
qualities, which are given not for our,
but for your benefit; we bloom and
blossom, not for our good, but yours;
[pg 433]
yea, the blessing of God blossoms
through us.”

9. So, from the earth come all the varieties of plants and vegetables, having swapped their old outfits for a fresh and delicate look. The torn clothes of the previous year have decayed and died, and now they emerge with stunning beauty, fragrance, and color, as if to say to humanity:  
"Look at us, you doubtful children of humanity; we were dead, and now we are alive again. We have discarded our old clothes and bodies, and we are renewed. Follow our example; 'put off the old self, and put on the new' (Eph. 4:22-24); being renewed in your eternal source and origin, which is God, your Creator, in whose image you were made. If you do this, then on the day of God's righteous judgment, when your old bodies are gone, you will, like us, rise from the earth (1 Cor. 15:42) in new bodies, adorned with immortal glory, of which our fresh beauty is just a faint reflection. And while you are in this world, don't worry too much about the body. See Matt. 6:25, etc. Look at us, whom the God of nature has provided with beautiful clothing year after year for thousands of years since the first creation to this point, as a sign of His generosity and goodness. Notice our virtues and qualities, which are given not for our benefit, but for yours; we bloom and blossom, not for ourselves, but for you; indeed, God’s blessing flourishes through us."



10. Among the vegetables, also, a
man may discern many thousands of
witnesses of the goodness and omnipotence
of God. Here we have a perfect
collection of drugs and simples,
an admirable and complete herbal;
yea, a living one, not furnished with
faint draughts and dead pictures; but
graved with living characters and impressions,
to be read by every curious
spectator, but not to be fully understood
by any, except by Him that
made them. And till we come fully
to understand their divine signatures,
we cannot so perfectly know the wonders
of Providence contained under
them.

10. Among the vegetables, a person can see countless examples of God's goodness and power. Here, we have a perfect collection of herbs and natural remedies, an amazing and complete garden; indeed, a living one, not filled with weak sketches and lifeless images, but marked with vibrant signs and impressions that can be read by any curious observer, though not completely understood by anyone except the Creator. Until we fully grasp their divine marks, we cannot truly understand the wonders of Providence that lie within them.



11. Every herb and plant has its
proper signature, which is nothing
less than the inscription and handwriting
of God, whereby he has most
wonderfully and beautifully distinguished
them all according to their
virtues and qualities; and in many of
them, the outward form is a token of
their inward virtues. The turf we
tread upon is furnished both with food
and medicine. Yea, in the smallest
grain or seed is manifested the unsearchable
wisdom of God. He has
created nothing in vain, and the
minutest part of the creation is not
to be overlooked or despised, since we
know not the thousandth part of its
virtues.

11. Every herb and plant has its own unique signature, which is essentially the mark and writing of God, by which He has wonderfully and beautifully set them apart based on their qualities and characteristics. In many cases, their outward appearance reflects their inner properties. The ground we walk on provides both food and medicine. Even in the tiniest grain or seed, we see the incredible wisdom of God. He hasn’t created anything without purpose, and even the smallest part of creation should not be ignored or underestimated, as we are unaware of the countless benefits it may hold.



12. But if from their external forms
we descend to their internal, and extract
their spirit by chemical processes,
separating that pure essence,
which being full of high medicinal virtue,
is lodged by God in the outward
body, as a diamond in a casket, then,
indeed, we shall truly taste the goodness
of God in the virtues of his creatures,
and bless him with a grateful
heart, for the many comfortable medicines
which he has provided for miserable
man.

12. But if we look beyond their physical appearances to their inner qualities and extract their essence through chemical processes, separating that pure essence, which is filled with amazing healing power placed by God in the outer body, like a diamond in a box, then we will truly experience the goodness of God in the qualities of his creations, and we will thank Him with grateful hearts for the many helpful medicines He has provided for suffering humanity.



13. Consider, moreover, how the
bountiful Creator has provided not
only for man, but also furnished
“food for all flesh.” Ps. 136:25; 145:
15. He causeth the grass to grow for
the cattle, and herb for the service of
men, “that he may bring forth food
out of the earth, and wine that maketh
glad the heart of man.” Ps. 104:14,
15. So that we may properly call
the earth the treasury or storehouse
of God, in which are laid up a variety
of blessings both for man and beast:
upon which account the Psalmist says,
“the earth is full of the goodness of
the Lord.” Ps. 33:5.

13. Consider how the generous Creator has provided not only for humans but also equipped“food for everyone.” Ps. 136:25; 145:15. He makes the grass grow for the cattle and plants for the service of people, "so that he can produce food from the land and wine that brings joy to people's hearts." Ps. 104:14, 15. Therefore, we can rightfully call the earth the treasure or storehouse of God, filled with various blessings for both humans and animals: for this reason, the Psalmist says, "The earth is full of the Lord's goodness." Ps. 33:5.




14. A very wonderful effect of this
divine goodness is, that bread sustains
the whole body, so that in one single
morsel is contained the nourishment
of all the members of the body. And
because of this nutritive quality that
is in bread, therefore, the eternal Son
of God calls himself the “bread of
life” (John 6:35); denoting his power
of nourishing and sustaining the
whole man, body, soul, and spirit.

  
14. One incredible aspect of this divine goodness is that bread supports the entire body, so that a single bite contains the nourishment for all parts of the body. Because of this nourishing quality of bread, the eternal Son of God refers to himself as the "bread of life" (John 6:35); indicating his ability to nourish and sustain the whole person, body, soul, and spirit.



15. It is no less wonderful, that the
greatest tree, with its root, trunk,
boughs, leaves, seed, flowers, and fruit,
should be contained in a very small
seed; and that every year the same
plants and trees, with their respective
fruits and seeds, should appear in their
proper order and season. All this must
be resolved into the principle of the
seed, containing in it all those powers,
which successively display themselves
in so great a variety of size, thickness,
height, and breadth.

15. It’s amazing that the biggest tree, with its roots, trunk, branches, leaves, seeds, flowers, and fruit, can come from such a tiny seed; and that every year, the same plants and trees, with their distinctive fruits and seeds, reappear in their right order and season. All of this comes down to the principle of the seed, which holds within it all those abilities that gradually show up in such a wide variety of sizes, thicknesses, heights, and widths.



16. Notice also, how the grass, upon
which the cattle feed, becomes food
for man; being converted into the
milk and flesh of the creatures that
[pg 434]
eat them. Even our beds and clothes
grow out of the earth, since both sheep
and birds live upon the fruits of it.

16. Notice how the grass that the cattle eat becomes food for us; it turns into the milk and meat of the animals we consume. Even our beds and clothes come from the earth, since both sheep and birds feed on its produce.



17. I shall not in this place speak
particularly of trees and plants: otherwise,
perhaps, I should have taken notice
of the fig-tree which was accursed
by our blessed Saviour (Matt. 21:19);
of the olive-tree, whose leaf the
dove brought into Noah's ark (Gen. 8:11);
of the palm-tree, to which the
flourishing state of the righteous is
compared (Ps. 92:12); of the cedars,
and of the spices, of which Moses made
the holy ointment (Exod. 30:23); of
the generous spikenard, which is a
type of the Holy Spirit, and of the
resurrection of the dead, being used in
embalming bodies, in order to preserve
them from putrefaction; of the vine,
and various vegetables; from which
the Holy Ghost draws beautiful similitudes,
designed to illustrate and explain
to us the mysteries of the kingdom
of God.

17. I'm not going to specifically talk about trees and plants here; otherwise, I might mention the fig tree that our blessed Savior cursed (Matt. 21:19); the olive tree, whose leaf the dove brought back to Noah's ark (Gen. 8:11); the palm tree, which symbolizes the thriving state of the righteous (Ps. 92:12); the cedars, and the spices that Moses used to make the holy oil (Exod. 30:23); the generous spikenard, which represents the Holy Spirit and the resurrection of the dead, as it was used in embalming bodies to prevent decay; the vine, and various vegetables; from which the Holy Spirit uses beautiful comparisons to illustrate and explain to us the mysteries of the kingdom of God.



18. Of the fruitfulness of the earth,
David speaks thus: “Thou visitest the
earth, and waterest it: thou greatly
enrichest it with the river of God
which is full of water: thou preparest
them corn, when thou hast so provided
for it. Thou waterest the ridges thereof
abundantly; thou settlest the furrows
thereof: thou makest it soft with
showers: thou blessest the springing
thereof: thou crownest the year with
thy goodness, and thy paths drop fatness.”
Ps. 65:9-11. That is, every
month produces its peculiar fruit out
of its treasury, the bosom of the earth.

18. About the fertility of the earth, David says: "You come to the earth and provide water for it; you greatly enrich it with the river of God that is filled with water. You prepare grain for them when it is ready. You generously water its ridges; you smooth out its furrows; you soften it with rain; you bless its growth; you bring goodness to the year, and your paths overflow with abundance." Ps. 65:9-11. In other words, each month produces its unique fruit from the earth's bounty.



19. This natural fertility of the
earth has been very much restrained
by the curse of the Almighty; hence
the tares which choke the good corn.
“Cursed is the ground,” saith God,
“thorns and thistles shall it bring
forth to thee.” Gen. 3:17, 18. Fruitfulness,
therefore, must be regarded
and prayed for, as the gift and blessing
of God, without which, a man can
neither plough, sow, nor plant with
success: “for it is God that giveth the
increase.” 1 Cor. 3:6. Thus we are
to understand the words, “A fruitful
land turneth he into barrenness, for
the wickedness of them that dwell
therein.” Ps. 107:34.

19. The earth's natural fertility has been greatly limited by the curse of God; that's why the weeds choke the good crops. “Cursed is the soil,” says God, "it will produce thorns and thistles for you." Gen. 3:17, 18. Therefore, we must see and ask for fruitfulness as God's gift and blessing, without which a person cannot successfully plow, sow, or plant: "because it is God who provides the growth." 1 Cor. 3:6. Thus, we should understand the words, “He turns fertile land into wasteland because of the wickedness of the people living there.” Ps. 107:34.



20. Let our meditations on the fruitfulness
of the earth, carry our thoughts
to that new earth which we expect,
“wherein dwelleth righteousness.” 2 Pet. 3:13.
There the curse, to which
the present earth is in bondage, shall
have no place; it shall be the region
of perfect blessedness and life eternal.
This is the new paradise, full of celestial
sweetness, joy, and pleasure: then
shall we truly sing this song, “the
flowers appear on the earth.” Cant. 2:12.

20. Let our reflections on the richness of the earth lead our thoughts to that new earth we anticipate, “where righteousness resides.” 2 Pet. 3:13. There, the curse that currently binds the earth will have no place; it will be a realm of perfect happiness and eternal life. This is the new paradise, filled with heavenly sweetness, joy, and pleasure: then we will genuinely sing this song, "The flowers show up on the ground." Cant. 2:12.



21. I come next to the mountains,
which by their height and beauty are
no small ornament to the earth. The
mountains are, in a more particular
sense, the treasury of God, in which
all kinds of metals are prepared. They
are, as it were, so many chemical furnaces,
in which the matter of all metals
and minerals is separated and matured.
It has been observed, that the
best simples grow upon high mountains;
and whensoever they are transplanted
into gardens, they degenerate
and lose their virtue. Hence it was
said of Hippocrates that the herbs
which he used in the practice of medicine,
were generally gathered from
hills and mountainous places.

21. Next, I want to talk about the mountains, which, with their height and beauty, are a significant decoration of the earth. The mountains are, in a more specific sense, God's treasury, where all kinds of metals are formed. They act like numerous chemical furnaces, where the raw materials for all metals and minerals are refined and developed. It's been noted that the best natural substances grow on high mountains; and whenever they're moved to gardens, they lose their quality and effectiveness. This is why it was said of Hippocrates that the herbs he used in medicine were usually gathered from hills and mountainous areas.



22. The mountains ought to remind
us both of the protection of God (and
so the expression is used in Scripture—“I
will lift up mine eyes unto the
hills, from whence cometh my help;”
Ps. 121:1); and also of the Church
[pg 435]
of God. “The mountains shall bring
peace, and the little hills by righteousness.”
Ps. 72:3.

22. The mountains should remind us of God’s protection (which is why the phrase is used in Scripture—“I will look up to the hills, where my help comes from;” Ps. 121:1); and also of the Church [pg 435] of God. "The mountains will bring peace, and the small hills through justice." Ps. 72:3.



23. Under this head, also, we may
consider the springs and rivers of
waters that run through the valleys,
adorning, enriching, and beautifying
the earth. For though, in strict propriety,
the fountains belong to the
work of the fifth day; yet the royal
Prophet couples the mountains and
springs together, because the rivers
arise from the hills. Ps. 104:10.

23. In this context, we can also think about the springs and rivers that flow through the valleys, enhancing and beautifying the land. While technically the fountains are part of the fifth day's work, the royal Prophet connects the mountains and springs because the rivers come from the hills. Ps. 104:10.



24. Solomon tells us, “All the rivers
run into the sea; yet the sea is not
full; unto the place from whence the
rivers come, thither they return again.”
Eccles. 1:7. Though the waters, passing
out of the sea through the earth,
are sweetened by percolation; yet they
do not everywhere break forth, nor
form springs in all places, but according
to the order and appointment of
God. So saith the Psalmist, “He
sendeth the springs into the valleys.”
Ps. 104:10. And their continual
streams are not only a great blessing,
and a miracle of divine power, but are
also an apt representation of eternal
life.

24. Solomon tells us, "All the rivers flow into the sea, but the sea isn't full; to the place where the rivers start, they return again." Eccles. 1:7. Even though the water flows out of the sea and is filtered through the earth, it doesn't create springs everywhere. Instead, this happens according to God's plan. As the Psalmist says, "He sends the springs into the valleys." Ps. 104:10. Their constant streams are not just a great blessing and a miracle of divine power, but they also represent eternal life well.



25. If God take so much care of the
beasts of the earth, shall he not much
more take care of us? If “the beasts
of the field cry unto him, when the
rivers of waters are dried up” (Joel 1:20),
how much more ought we to call
upon him in all our distresses? And,
whereas, those places are generally
most pleasant, where there is the
greatest plenty of springs and rivulets:
so thither the birds generally resort,
and “sing among the branches.” Ps.
104:12. It is as if God had taken
care to fill even the forests with their
music, that so every place might resound
with his praises, and that man
might learn, even from the animals,
that not only himself, but all creatures
were made to praise and glorify God.

25. If God takes such good care of the animals on earth, won’t He take even better care of us? If "The animals in the fields cry out to Him when the rivers dry up." (Joel 1:20), how much more should we reach out to Him in our troubles? And just as places with lots of springs and streams are usually the most enjoyable, that's where birds tend to gather and “sing in the branches.” Ps. 104:12. It’s as if God has ensured that even the forests are filled with their songs, so that every place can echo with His praises, and that humans can learn from animals that not only they, but all creatures are meant to praise and glorify God.



26. Natural fountains, of which some
are well known as possessing healing
virtues, should remind us of the fountain
of grace and salvation, the water
of life, even Jesus Christ. “With joy
shall ye draw water out of the wells of
salvation.” Isa. 12:3. “With thee is
the fountain of life; in thy light shall we
see light.” Ps. 36:9. “Ho! every one
that thirsteth, come ye to the waters.”
Isa. 55:1. “The Lamb which is in the
midst of the throne shall feed them, and
shall lead them unto living fountains
of waters, and God shall wipe away all
tears from their eyes.” Rev. 7:17.

26. Natural springs, some of which are well known for their healing properties, should remind us of the fountain of grace and salvation, the water of life, which is Jesus Christ. “With joy you will draw water from the wells of salvation.” Isa. 12:3. "With you is the source of life; in your light, we will see light." Ps. 36:9. “Hey! Everyone who's thirsty, come to the waters.” Isa. 55:1. "The Lamb at the center of the throne will take care of them and guide them to living springs of water, and God will wipe away all their tears." Rev. 7:17.



27. The 104th Psalm, which gives
us a beautiful account of the work of
the third day, takes particular notice
of seven illustrious creatures of God,
all proceeding from the earth, and all
capable of a spiritual sense. First, he
speaks of the earth in general; that
God laid its foundations, divided it
from the waters, adorned it with
mountains, and watered it with
springs. Thence descending to particulars,
he takes notice of its remarkable
productions. 1. The dew, wherewith
He waters the mountains. 2. The
grass. 3. Bread. 4. Wine. 5. Oil,
or balsam. 6. The fruits of trees.
7. Birds and beasts: all which are
plainly expressed in the 104th Psalm.

27. The 104th Psalm gives us a beautiful account of the work done on the third day. It highlights seven remarkable creatures of God, all coming from the earth and all capable of spiritual awareness. First, it talks about the earth as a whole; how God established its foundations, separated it from the waters, decorated it with mountains, and nourished it with springs. Then, moving to specifics, it notes its incredible outputs: 1. The dew that waters the mountains. 2. The grass. 3. Bread. 4. Wine. 5. Oil, or balsam. 6. The fruits of trees. 7. Birds and beasts: all of which are clearly described in the 104th Psalm.



28. Thus he speaks: “He watereth
the hills from his chambers: the earth
is satisfied with the fruit of thy works.”
Ps. 104:13. Thus we often see with
admiration, the clouds hovering upon
the mountains, and dropping showers
of plenty upon the hills, as “the bottles
of heaven” (Job 38:37); and
then God doth truly water the hills
from above. Sometimes, also, he
sends his dew, refreshing them with
great plenty. Thus were continually
[pg 436]
watered little Hermon, in Judea, and
the mountains of Gilboa, where Saul
and Jonathan, his son, were slain.
Therefore David said, “Ye mountains
of Gilboa, let there be no dew, neither
let there be rain upon you.” 2 Sam.
1:21.

28. So he says: "He waters the hills from his rooms: the earth is pleased with the result of your efforts." Ps. 104:13. We often look on in admiration as clouds hover over the mountains, showering them with abundant rain, like "heavenly bottles" (Job 38:37); and in that way, God truly waters the hills from above. Sometimes, He also sends His dew, refreshing them significantly. Thus, little Hermon in Judea and the mountains of Gilboa, where Saul and his son Jonathan were killed, were continually watered. That’s why David declared, "You mountains of Gilboa, may there be no dew or rain on you." 2 Sam. 1:21.



29. It is the property of dew to
make the ground rich and fruitful,
and to refresh the flowers scorched
with excessive heat; whence, at last,
the bees by wonderful art draw their
honey. Sometimes we see a sort of
honey-dew lying upon the leaves, as
did the manna heretofore. Just so
the Gospel is like a spiritual honey,
the dew of the Holy Spirit.

29. Dew has the ability to enrich the ground and make it fruitful, refreshing flowers that have been scorched by too much heat; from this, bees skillfully extract their honey. Sometimes, we notice a kind of honey-dew resting on the leaves, similar to the manna in the past. In the same way, the Gospel represents spiritual honey, the dew of the Holy Spirit.



30. It is not without reason that
peace is compared to dew. Ps. 133:1,
3. For as the dew is generated by
the morning, so peace proceeds from
Jesus Christ, who is himself the
morning star, and the Prince of peace.
Where Christ liveth, reigneth, and
worketh, there is perpetual peace.
“The kingdom of God is righteousness,
and peace, and joy in the Holy
Ghost.” Rom. 14:17. “Blessed are
the peacemakers, for they shall be
called the children of God.” Matt. 5:9.
Such are begotten of God, as the
dew is of the morning; and as the
dew makes all things lively, fresh, and
flourishing, so also does peace; which,
therefore, every good man ought to
beg of God, the Father of peace.

30. It's no coincidence that peace is compared to dew. Ps. 133:1, 3. Just as dew forms in the morning, peace comes from Jesus Christ, who is the morning star and the Prince of Peace. Where Christ lives, reigns, and works, there is lasting peace. 
"The kingdom of God is about righteousness, peace, and joy in the Holy Spirit." Rom. 14:17. “Blessed are the peacemakers, for they will be recognized as the children of God.” Matt. 5:9. Those who are born of God are like the dew of the morning; just as dew brings everything to life and makes it fresh and flourishing, so does peace. Therefore, every good person should ask God, the Father of peace, for it.



31. And whereas, in the last place,
it is said that “the earth is satisfied
with the fruit of God's works,” it
suggests that the Word of God the
Creator, is still as powerful and efficacious
as formerly it was, when he
spake the word, saying, “Let the
earth bring forth grass, the herb
yielding seed, and the fruit tree yielding
fruit.” So that all things, from
the beginning of the world to this
day, spring from the Word of God,
as from an eternal root of divine
blessing.

31. Lastly, it is stated that "the earth is pleased with the results of God's creations," which implies that the Word of God the Creator is still as powerful and effective as it was when He said, "Let the earth grow grass, plants that produce seeds, and trees that bear fruit." Therefore, everything, from the beginning of the world to now, originates from the Word of God, like an eternal source of divine blessing.



32. Secondly, the Psalmist says,
“He causeth the grass to grow for
the cattle.” Verse 14. Nor is that
the least of God's blessings; for how
could so many wild as well as tame
beasts, that minister to the necessities
of man, subsist, were the grass to
fail? And it is wonderful that when,
in very dry weather, one would not
think there could be grass enough to
support the beasts that are to eat it,
yet they still live upon it. Thus it
seems to grow as much by night as it
is eaten by day.

32. Secondly, the Psalmist says,  
“He makes the grass grow for the cattle.” Verse 14. And that’s certainly one of God's blessings; because how could so many wild and domesticated animals, that fulfill human needs, survive if there were no grass? It's amazing that even in very dry weather, when you'd think there wouldn't be enough grass to feed the animals, they still manage to live off of it. It's like the grass grows just as much at night as the animals eat it during the day.



33. Hence, we learn how merciful
God is to mankind, and how liberally
he provides for our necessities; and,
though the grass may seem to be the
least and meanest of all the blessings
of God, yet we cannot be sufficiently
thankful for it. So true is it that the
least of God's blessings exceeds our
highest gratitude.

33. So, we see how merciful God is to humanity and how generously He meets our needs; and, even though grass might appear to be the smallest and most insignificant of all of God’s blessings, we should never stop being grateful for it. It’s truly the case that even the tiniest of God’s blessings surpass our greatest appreciation.



34. The grass may also furnish us
with proofs of the Divine Providence.
1. He that considers that God takes
care of the grass of the ground, cannot
question, but that he takes much
more care of him and his affairs, according
to Matt. 6:30. 2. It may
put us in mind of our own vanity.
For “all flesh is grass, and all the goodliness
thereof is as the flower of the
field.” Isa. 40:6. 3. It may also minister
comfort under afflictions and
persecutions, according to Psalm 37:1,
2. “Fret not thyself because of
evil-doers, neither be thou envious
against the workers of iniquity; for
they shall soon be cut down like the
grass, and wither as the green herb.”

34. The grass can also provide us with evidence of Divine Providence.  
1. Anyone who reflects on how God cares for the grass on the ground can’t doubt that He cares even more for us and our lives, as stated in Matt. 6:30.  
2. It can remind us of our own vanity. For "All people are like grass, and all their beauty is like the flowers in the field." Isa. 40:6.  
3. It can also offer comfort during times of hardship and persecution, according to Psalm 37:1, 2. "Don't worry about those who do wrong, and don't be envious of those who do evil; they will soon be cut down like grass and wither like fresh herbs."



35. Thirdly, “Herb for the service
of man: that he may bring forth food
out of the earth: and bread, which
[pg 437]
strengtheneth man's heart.” Ps. 104:14,
15. Now the very notion of bread
implies in it a great variety of divine
blessings. First, it reminds us of
God's paternal affection towards us;
for a father naturally cares and provides
for his children. So Matt. 7:9,
“What man is there of you, whom if
his son ask bread will he give him a
stone?” Let us remember, then, that
God is our Father; and that we are
needy and indigent creatures, subject
to infirmities and necessities. So
that our very hunger and thirst are
so many monitors to lead us unto
God; and every morsel of bread we
eat, should put us in mind of the paternal
affection and goodness of God.

35. Thirdly, "Herbs are for the benefit of mankind, enabling him to grow food from the earth, and bread, which strengthens a man's heart." Ps. 104:14, 15. The very idea of bread carries with it a wealth of divine blessings. First, it reflects God's fatherly love for us; after all, a father naturally cares for and provides for his children. As it says in Matt. 7:9, “Which of you, if your son asks for bread, will give him a stone?” Let us remember that God is our Father and that we are needy and vulnerable beings, prone to weaknesses and requirements. Our hunger and thirst serve as reminders that we should turn to God, and every piece of bread we eat should remind us of God’s fatherly love and kindness.



36. (2) Let us admire and reverence
the wise dispensation of Providence,
which assigns to every man his
convenient portion of bread, so that
no man has reason to complain that
he is forgotten before God. Heb. 13:5.

36. (2) Let’s appreciate and respect the wise arrangement of Providence, which gives everyone their fair share of bread, ensuring that no one has a reason to feel overlooked by God. Heb. 13:5.



37. (3) From bread we may learn
the wisdom of God. In Psalm 104:14,
God is said “to bring forth herb
for the service of man, that he may
bring forth food (or bread) out of the
earth.” The bread which we eat is,
at first, nothing but grass, which,
growing up into ears, and into the
perfect grain, supplies us with bread,
which at last is converted into our
body and blood. This miraculous
operation gives us an image of our
creation; forasmuch as even to this
day he makes the flesh and blood of
man out of the earth; so that we may
properly call it our mother, and say
that “in God we live, and move, and
have our being.” Acts 17:28. The
nutritive virtue of bread is the Word
of God. If God should withdraw it,
then all flesh and blood would wither
and decay as a flower, or as the grass
of the field. Therefore, man doth not
live by bread alone. Matt. 4:4; Deut.
8:3.

37. (3) From bread, we can learn the wisdom of God. In Psalm 104:14, God is said "to provide plants for the benefit of humanity, so that he can produce food (or bread) from the ground." The bread we eat starts as nothing but grass, which grows into ears and perfect grain, providing us with bread, which ultimately becomes part of our body and blood. This miraculous process gives us a glimpse of our creation; just as He continues to make human flesh and blood from the earth, we can rightly call it our mother and say that "In God, we live, move, and exist." Acts 17:28. The life-giving power of bread is the Word of God. If God were to take that away, all flesh and blood would wither and decay like a flower or the grass in the field. Therefore, man does not live by bread alone. Matt. 4:4; Deut. 8:3.



38. The specific property of bread is
indicated in these words; “Bread,
which strengtheneth man's heart.” Ps.
104:17. Every other kind of food, by
being daily eaten, becomes unwelcome
to us; but bread never does. So that
bread is a universal food, and seems to
contain in it all the nutritive qualities
of every other sort of food, all of which
borrow their virtues from it; as the
planets derive their light from the
universal luminary, the sun. And this
we may conceive to be the reason of
the great virtue there is in bread, that,
being the most common and ordinary
food, every man might find in it wherewithal
to support life, though he should
have nothing else. In a word, whatever
we eat or drink, ought to be
looked upon as a miracle of divine
wisdom and goodness.

38. The unique quality of bread is captured in these words; “Bread that strengthens a person's heart.” Ps. 104:17. Any other type of food becomes less appealing the more we eat it, but bread never does. So, bread is a universal food and seems to possess all the nourishing qualities of every other type of food, all of which draw their benefits from it; just as the planets get their light from the universal star, the sun. This might explain the great value of bread: being the most common and familiar food, everyone can find in it what they need to sustain life, even if they have nothing else. In short, everything we eat or drink should be seen as a miracle of divine wisdom and goodness.



39. Lastly, the strengthening faculty
of bread, puts us in mind of “the bread
of life,” which is Christ. So we read
in John 6:35. “I am the bread of
life: he that cometh to me shall never
hunger; and he that believeth on me
shall never thirst.” For in this bread
of life, all the power of God is contained;
because “it pleased God that
in him all fulness should dwell” (Col.
1:19); “and that of his fulness have all
we received, and grace for grace” (John
1:16); and by him, “we might be
filled with all the fulness of God.” Eph.
3:19. Blessed is he that eateth this
bread! Earthly bread cannot save us
from death, but he that eateth of
Christ, the bread of life, shall never die.

39. Finally, the powerful nature of bread reminds us of "the bread of life," which is Christ. As we read in John 6:35, "I am the bread of life: anyone who comes to me will never be hungry, and anyone who believes in me will never be thirsty." In this bread of life, all of God’s power is contained; for "It was God's pleasure that all fullness should dwell in him." (Col. 1:19); "From his fullness, we have all received grace upon grace." (John 1:16); and through him, "we could be filled with the complete presence of God." Eph. 3:19. Blessed is the one who eats this bread! Earthly bread cannot save us from death, but whoever eats of Christ, the bread of life, will never die.




40. The fourth thing mentioned is
“wine, that maketh glad the heart of
man.” Ps. 104:15. How wonderful is
the love of God towards us, who is so
far from desiring to have us oppressed
with sorrow, that he has provided even
[pg 438]
natural means to refresh and comfort
us! And as for the dejected and
broken spirit, he refreshes that by the
generous wine of the Holy Spirit,
drawn from the living vine, the Lord
Jesus Christ. This is the wine mentioned
in the Song of Solomon, “He
brought me to the banqueting-house”
(Cant. 2:5); (or house of wine, as the
margin reads it.) This was the spiritual
wine the holy prophets drank of (Isa.
12:2; 61:10; and Ps. 34:1; 63:11),
which made them break forth into
songs of joy and exultation.

  
40. The fourth thing mentioned is  
"wine, which brings joy to the heart of man." Ps. 104:15. How wonderful is the love of God towards us, who, far from wanting us to be burdened with sorrow, has even provided  
[pg 438]  
natural ways to refresh and comfort us! And for those who are feeling down and broken, He uplifts them with the generous wine of the Holy Spirit, drawn from the living vine, the Lord Jesus Christ. This is the wine mentioned in the Song of Solomon, “He took me to the banquet hall.” (Cant. 2:5); (or wine house, as the margin notes). This was the spiritual wine the holy prophets enjoyed (Isa. 12:2; 61:10; and Ps. 34:1; 63:11), which inspired them to break out into songs of joy and celebration.



41. Wine again was given by God
to strengthen the sick. For wine has
a spirit in it adapted to quicken the
vital motions of the heart. This is
another instance of the wonderful love
of God; yet it serves to put us in mind
of a greater; namely, of that most
generous wine which was pressed from
the bloody wounds of the true vine,
the Lord Jesus Christ, and which is
the only sovereign remedy for the diseased
soul. “He washed his garments
in wine, and his clothes in the blood
of grapes.” Gen. 49:11.

41. God has given wine again to strengthen the sick. Wine has a spirit that helps invigorate the vital functions of the heart. This is another example of God's amazing love; yet it reminds us of something even greater: the most generous wine, which was pressed from the bloody wounds of the true vine, the Lord Jesus Christ, and which is the only ultimate remedy for the ailing soul. “He washed his clothes in wine and his garments in grape juice.” Gen. 49:11.



42. Lastly, it was also given that
the aged, whose lamp of life is almost
spent, might invigorate the languid
flame, and make it burn the brighter.
This may put us in mind of the spiritual
old age of the Church. For as
the sight, hearing, and all the other
powers of nature, are broken by age;
so now faith is extinguished, charity is
cold, hope languishes, and the whole
spiritual body of Christ decays every
day more and more. “When the Son
of man cometh, shall he find faith on
the earth?” Luke 18:8. But God
promises the faithful, that he will
“renew their strength, that they may
mount up as eagles” (Isa. 40:31):
and he declares, that he will “carry
them even to old age.” Isa. 46:4. To
which also belongs that promise,
“They shall still bring forth fruit in
old age; they shall be fat and flourishing.”
Ps. 92:14.

42. Finally, it’s understood that older people, whose time is almost up, might refresh their fading spirits and make them shine even brighter. This reminds us of the spiritual old age of the Church. Just as sight, hearing, and all our natural abilities fade with age, now faith is dying, love is growing cold, hope is fading, and the entire body of Christ is decaying more and more each day. “When the Son of Man arrives, will he find faith on the earth?” Luke 18:8. But God promises the faithful that he will "renew their strength so they can rise up like eagles" (Isa. 40:31): and he says he will "support them even in their old age." Isa. 46:4. This also includes the promise, “They will still produce fruit in old age; they will be healthy and full of vitality.” Ps. 92:14.




43. The fifth thing is, “Oil to make
his face to shine.” Verse 15. By this
we are to understand, the precious
ointment used among the Jews, and
other Eastern nations, when they were
more than commonly joyful, or intended
to treat their guests after the
best fashion; and which diffused a
wonderful vigor through their whole
bodies. In this sense we are to understand
Psalm 23:5. “Thou anointest
my head with oil.” So our blessed
Saviour, when he was entertained by
Simon, was anointed with oil. Matt.
26:7. He upbraids another of that
name, a Pharisee, that he had not
shown him the same respect. “My
head with oil (saith he) thou didst not
anoint; but this woman hath anointed
my feet with ointment.” Luke 7:46.

  
43. The fifth point is, "Oil to make his face glow." Verse 15. This refers to the precious ointment used by the Jews and other Eastern cultures when they were especially joyful or wanted to treat their guests exceptionally well; it would spread a wonderful vitality throughout their entire bodies. In this sense, we understand Psalm 23:5. "You anoint my head with oil." Similarly, our blessed Savior was anointed with oil when he was welcomed by Simon, as noted in Matt. 26:7. He pointed out to another man of the same name, a Pharisee, that he had not shown him the same courtesy. "You didn't put oil on my head, but this woman has anointed my feet with perfume." Luke 7:46.




44. So great was the virtue of these
Eastern unguents, that they used them
in embalming the dead; and by that
means preserved them many hundred
years from corruption; as appeared in
the body of Alexander the Great, which
was found in the time of Augustus, as
fresh as if it had been interred but
yesterday, though it had lain above
three hundred years. And this balsam
is a proper representation of that oil,
with which the Son of God, according
to his human nature, was anointed
without measure. Hence the Psalmist
says, “Therefore God, thy God, hath
anointed thee with the oil of gladness
above thy fellows” (Ps. 45:7): and
“Of his fulness have all we received”
(John 1:16); which is nothing else
but that unction by which he teacheth
us all things (1 John 2:20), and by
which our souls shall be presented before
God wholly beautiful, and adorned
[pg 439]
with the gifts of the Holy Spirit:
“when this corruptible shall put on
incorruption, and this mortal shall put
on immortality.” 1 Cor. 15:53.

  
44. The power of these Eastern oils was so remarkable that they used them for embalming the dead, successfully preserving bodies for hundreds of years from decay. This was evident in the body of Alexander the Great, which was discovered during the time of Augustus, appearing as fresh as if it had been buried just yesterday, despite having been there for over three hundred years. This balsam is a fitting symbol of the oil with which the Son of God was anointed without limit, according to his human nature. Hence, the Psalmist says, "Therefore God, your God, has anointed you with the oil of joy more than your companions." (Ps. 45:7): and "We have all received from his fullness." (John 1:16); which represents the anointing that teaches us all things (1 John 2:20), and through which our souls will be presented to God fully beautiful and adorned [pg 439] with the gifts of the Holy Spirit: "when this perishable body puts on imperishability, and this mortal body puts on immortality." 1 Cor. 15:53.



45. The sixth thing mentioned is
this, “The trees of the Lord are full of
sap: the cedars of Lebanon which he
hath planted.” Ps. 104:16. There are
many remarkable things to be considered
in trees; of which, two are more
particularly noticed in Holy Scripture.
The first is, that, whereas, they seem
to be dead all the winter, yet upon the
return of the spring, they are full of
sap, and produce, first, leaves, and
afterwards, fruit, in a manner truly
wonderful, and such as no art can
imitate. For where is the artist, who
from the juice of any vine, can form a
grape? The birch-trees so overflow
with sap in spring-time, that men can
tap them like a cask. In Ferro, one
of the Canary Islands, as it is said,
there is no spring, river, or rain; but
there are certain trees, from the leaves
of which there drops so great a quantity
of water, as is sufficient for the
inhabitants.

45. The sixth thing mentioned is this, "The trees of the Lord are full of life; the cedars of Lebanon that He has planted." Ps. 104:16. There are many remarkable things to consider about trees, two of which are specifically noted in the Scriptures. The first is that, while they appear to be dead all winter, when spring comes, they are full of sap and produce first leaves and then fruit in a way that is truly amazing and cannot be imitated by any artist. For where is the artist who can turn the juice of any vine into a grape? Birch trees become so full of sap in the spring that people can tap them like barrels. In Ferro, one of the Canary Islands, it is said that there is no spring, river, or rain, yet there are certain trees whose leaves drip so much water that it is enough for the residents.



46. And whereas it is said that “the
Lord hath planted them,” we must
understand it of his creating word
(Gen. 1:12), by the power of which
new trees daily arise to supply the
place of those that die or are cut
down. This blessing will abide in the
earth as long as it lasts, because the
power of the Lord is the universal
source of all things that arise out of
the earth. Now the trees, with their
fruits, may remind us of that divine
charity which ought to be in us. For
as these freely bestow their several
fruits upon man; so ought we to be
affected towards God and towards one
another; “that we may be trees of
righteousness, the planting of the
Lord, that he may be glorified.” Ps.
92:13. Lastly, they remind us of the
tree of life, with its fruits, even Jesus
Christ crucified; of which, whosoever
eateth, shall live forever. Rev. 22:2.

46. It’s said that “the Lord has planted them,” which we should understand as his creative word (Gen. 1:12). By this power, new trees grow daily to take the place of those that die or are cut down. This blessing will stay on the earth as long as it exists because the Lord's power is the universal source of everything that comes from the earth. The trees and their fruits serve as a reminder of the divine love that should exist in us. Just as they freely give their fruits to humanity, we should feel the same way towards God and each other; “so we can be trees of righteousness, planted by the Lord, so that He may be glorified.” Ps. 92:13. Finally, they remind us of the tree of life and its fruits, which is Jesus Christ crucified; whoever eats from it will live forever. Rev. 22:2.



47. Seventhly, the birds are a very
great ornament of the earth. They
build upon the trees and help to furnish
our tables. “There the birds make
their nests; as for the stork, the fir-trees
are her house.” Psalm 104:17.
And “Knowest thou the time when
the wild goats of the rock bring forth?
Who hath sent out the wild ass free?
or who hath loosed the bands of the
wild ass? Gavest thou wings and
feathers unto the ostrich? what time
she lifteth up herself on high, she
scorneth the horse and his rider. Doth
the hawk fly by thy wisdom? Doth
the eagle mount up at thy command,
and make her nest on high?” Job 39:1,
5, 13, 18, 26, 27.

47. Seventh, birds are a beautiful addition to the earth. They build their nests in trees and provide food for our tables. "That's where the birds build their nests; and for the stork, the fir trees are her home." Psalm 104:17. And “Do you know when the mountain goats have their babies? Who set the wild donkey free? Or who loosened its ropes? Did you give the ostrich its wings and feathers? When it spreads its wings to run, it looks down on the horse and its rider. Does the hawk fly by your understanding? Does the eagle soar at your command and build its nest high up?” Job 39:1, 5, 13, 18, 26, 27.



48. From all this we may learn that
God made not the earth to be desolate,
but has allotted its deserts and wildernesses
to be inhabited by birds and
wild beasts, that his bounty to man,
and his magnificence might be made
known by the multitude of his creatures;
his omnipotence, by his works;
and his wisdom, by that infinite variety
of distinct properties which he has bestowed
upon the creatures. “Every
beast of the forest is mine, and the
cattle upon a thousand hills. I know
all the fowls of the mountains; and
the wild beasts of the field are mine.
If I were hungry I would not tell
thee; for the world is mine, and the
fulness thereof. Will I eat the flesh
of bulls, or drink the blood of goats?”
Ps. 50:10-13. What then is the sacrifice
that God expects? “Offer unto
God thanksgiving; and pay thy vows
unto the Most High; and call upon me
in the day of trouble; I will deliver thee,
and thou shalt glorify me.” Ver. 14, 15.

48. From all this we can understand that God didn’t create the earth to be empty, but has given its deserts and wildernesses to be home to birds and wild animals, so that His generosity to mankind, and His greatness, might be revealed through the diversity of His creatures; His power, through His works; and His wisdom, through the endless variety of unique traits He has given to them. “Every animal in the forest belongs to me, and the cattle on a thousand hills are mine too. I know all the birds in the mountains, and the wild animals in the fields are mine. If I were hungry, I wouldn’t let you know; because the world is mine and everything in it. Would I eat the meat of bulls, or drink the blood of goats?” Ps. 50:10-13. So what kind of sacrifice does God want? "Thank God; keep your promises to the Most High; and reach out to me when you're in trouble; I will save you, and you will give me honor." Ver. 14, 15.



[pg 440]






 Chapter 4.


Of The Sun, Moon, And Stars, The Work Of The Fourth Day.



View Gen.1:14P.S.104:19.



The stars are bright heavenly bodies,
fixed in the firmament of
heaven by the word of the Most High.
They enlighten the earth, distinguish
the night from the day, and adorn the
heavens; and they are signs and tokens
of nature, of judgment, of mercy, of
seasons, days, and years. 1 Cor. 15:41;
Gen. 1:14.

The stars are bright celestial bodies, anchored in the sky by the will of the Almighty. They light up the earth, separate night from day, and embellish the heavens; they serve as signs and symbols of nature, judgment, mercy, and the cycles of seasons, days, and years. 1 Cor. 15:41; Gen. 1:14.



2. “Lift up your eyes on high,” saith
God, “and behold who hath created
these things, that bringeth out their
host by number: he calleth them all
by names.” Isa. 41:26. We ought,
therefore, according to his command,
to contemplate these glorious works
of his hands, and learn thence to admire
and adore the power and wisdom
of him who made them. For “the
heavens declare the glory of God; and
the firmament showeth his handywork.”
Ps. 19:1.

2. “Look up at the sky,” says God, "and see who made all these things, who brings them out in great numbers: He calls each one by name." Isa. 41:26. Therefore, we should, as he commands, reflect on these amazing works of his hands and learn to admire and worship the power and wisdom of the one who made them. For "The heavens proclaim the glory of God; the sky displays his artistry." Ps. 19:1.



3. With regard to the magnitude of
the sun and moon, St. Basil thus
speaks in his sixth Homily upon the
works of the six days: “I conceive
that the sun and moon are styled by
Moses great lights, not only because
they exceed the lesser stars in magnitude;
but because they are so exceedingly
large that they can fill not only
the whole heaven, but even the earth
and seas with their light. And as
they always appear equally large,
both in their rising and setting, it follows
that they must be incredibly
large; because notwithstanding the
whole breadth of the earth, they always
appear of equal size.”

3. Regarding the size of the sun and moon, St. Basil says in his sixth Homily about the works of the six days: "I think Moses refers to the sun and moon as great lights not just because they are larger than the smaller stars, but because they are so huge that they can illuminate not only the entire sky but also the earth and seas. And since they always seem to be the same size, whether they rise or set, it indicates that they must be genuinely enormous; because despite the vastness of the earth, they always appear to be the same size."



4. If a man were to see a globe of
fire as large as a vast mountain, or a
large city in flames, moving to and
fro in the air, he would look upon it
with astonishment and terror. Now
it is demonstrable that the globe of
the sun is many times greater than
the earth; whence we may conjecture
how great and inconceivable a space
in the heavens the sun must take up.
Yea, the least of the stars in the firmament
of heaven are very vast in compass,
and are greater than the earth;
and yet in the firmament there are
many thousands of these stars, which
by reason of their vast distance cannot
be discerned by us with the naked
eye.

4. If a person were to see a ball of fire as large as a huge mountain, or a big city on fire, moving back and forth in the sky, they would be filled with amazement and fear. It's clear that the ball of the sun is many times larger than the earth; this leads us to imagine how immense and unimaginable a space in the heavens the sun must occupy. Even the smallest stars in the sky are incredibly vast and larger than the earth; yet, there are many thousands of these stars in the sky that we cannot see with the naked eye because they are so far away.



5. Here human reason is at a stand;
for no created mind can conceive of
the dimensions of heaven. Hence it
is that the Holy Scripture, speaking
of God's infinite compassion, compares
it to the greatness of heaven. “For
as the heaven is high above the earth,
so great is his mercy toward them
that fear him. As far as the east is
from the west, so far hath he removed
our transgressions from us.” Ps. 103:11,
12. For though “the earth is full
of the goodness of the Lord” (Ps. 33:5),
yet is the compass of it too small
to be compared with the infinite goodness
of God. Hence the Holy Spirit
bids us look up to the height of heaven,
furnished with innumerable glorious
bodies, all full of the goodness of God,
and vastly larger than this lower
world.

5. Here, human reasoning stops; no created mind can understand the vastness of heaven. That's why Holy Scripture, when talking about God's endless compassion, compares it to the greatness of heaven. “For as the sky is high above the earth, so great is his mercy toward those who fear him. As far as the east is from the west, so far has he removed our sins from us.” Ps. 103:11, 12. Even though "The earth is filled with the Lord's goodness." (Ps. 33:5), its scope is too limited to match the boundless goodness of God. So, the Holy Spirit encourages us to look up to the heights of heaven, filled with countless glorious bodies, all brimming with God's goodness and much larger than this earthly realm.

[pg 441]


6. Moreover, the incomprehensible
greatness of the divine power is manifested,
not only in the bulk of the
heavenly bodies, but also in their constant
and regular revolutions; for who
can observe without wonder and admiration,
such prodigious bodies, not
only pendent in the air, but moving
up and down in it with constant regularity?
And how great and incomprehensible
a space must they have to
perform their courses in, and at the
same time so determined and settled,
that they never exceed their appointed
limits, nor interfere with each other
in their revolutions? David truly
pronounces, that God “by wisdom
made the heavens.” Ps. 136:5. How
excellent, how transcendently excellent
must that wisdom be, which can
guide and govern the infinite host of
heaven with such admirable order, and
call them all by their names?

6. Furthermore, the incomprehensible greatness of divine power is shown not just in the size of the heavenly bodies, but also in their continuous and orderly movements. Who can watch these enormous bodies, not just hanging in the air but also moving up and down with such regularity, without feeling wonder and admiration? And how vast and unfathomable must the space be in which they travel, while remaining so precisely defined and stable that they never go beyond their assigned limits or disrupt each other's paths? David truly states that God “by wisdom created the heavens.” Ps. 136:5. How excellent, how extraordinarily excellent must that wisdom be, which can manage and direct the infinite array of heaven with such remarkable order, and call each one by its name?



7. It is wonderful also, that these
vast shining bodies should have, as it
were, a motion in themselves, so that
they cannot for one moment, stand
still in their courses; for the whole
heavenly order would then be disturbed,
and the stars themselves, together
with their motion, would lose
their vital power, even as men die,
when the motion of their lungs fails.
The least star never stands still, but
is perpetually in quick and inconceivable
motion.

7. It's also amazing that these enormous shining bodies seem to have a motion of their own, so they can't stay still for even a moment; otherwise, the entire celestial order would be thrown off balance, and the stars, along with their movement, would lose their vitality, just like people when their lungs stop functioning. Even the smallest star never remains still but is constantly in rapid and unimaginable motion.



8. If the motion of one planet only
be so stupendous, what shall we say
of that innumerable multitude of stars,
each of which has its particular course
and revolution? And if any man could
but for an hour take a view of all their
distinct motions, he would be able to
unfold to us very surprising things.

8. If the movement of just one planet is so amazing, what can we say about the countless stars, each with its own path and orbit? And if anyone could just spend an hour observing all their unique motions, they would be able to reveal some truly astonishing things.



9. The consideration of the motions
and multitude of these stars may remind
us of those bright and invisible
stars, the angels of God. This seems
to be hinted in the Revelation of St.
John, where the Son of God appears
with seven stars in his hand (Rev.
1:16), which are the seven spirits or
angels sent forth into all the earth.
To this the Book of Job alludes,
“When the morning stars sang together,
and all the sons of God shouted
for joy” (Job 38:7): by which the
writer leads us from the natural stars
to the holy angels. For if God has
created so great a multitude of stars,
who can doubt that he has a much
greater multitude of celestial spirits,
who praise him without ceasing?—“Praise
ye him, sun and moon; praise
him, all ye stars of light.” Ps. 148:3.

9. Thinking about the movements and countless numbers of these stars may remind us of those bright and unseen stars, the angels of God. This seems to be suggested in the Revelation of St. John, where the Son of God appears holding seven stars in his hand (Rev. 1:16), which represent the seven spirits or angels sent out into all the earth. The Book of Job makes a similar reference, "When the morning stars sang in unison, and all the sons of God cheered with joy." (Job 38:7): through this, the writer guides us from the natural stars to the holy angels. For if God has created such a vast multitude of stars, who can doubt that he has an even greater number of celestial beings who praise Him continuously?—"Praise him, sun and moon; praise him, all you shining stars." Ps. 148:3.



10. The revolution of the heavens
is, by the all-wise Creator, appointed
as the measure of time; in which appear
the stupendous providence, economy,
and wisdom of God. To this
head we are to refer the ages of the
world, and their distinct epochs, the
ending of monarchies, the seventy
years of the Babylonish captivity,
Daniel's seventy weeks, the periods of
kingdoms, and the times of Antichrist,
both in the book of Daniel and the
Revelation, with other things of the
same nature, which wonderfully confirm
and illustrate the providence and
wisdom of God. And whereas our
Saviour tells us, that “it is not for us
to know the times or the seasons which
the Father hath put in his own power”
(Acts 1:7); this is to be understood
of such a knowledge only as was foreign
to the duty of an apostle, not
serving either to the edification of the
church, or the propagation of the Gospel.
The words also may mean that
no time or place ought to be prescribed
to our blessed Lord for the erecting
and establishing of his kingdom; of
which he himself is the only proper
[pg 442]
judge. Our business is only to be
witnesses of his kingdom, and to do
our best to promote it, leaving the
times and seasons to God alone. Moreover,
the disciples at that time, had
wrong views of the nature and design
of his kingdom, and those words may
be looked upon as a proper rebuke of
their erroneous opinions about a temporal
kingdom.

10. The movement of the heavens is, by the all-wise Creator, designated as the measure of time; in which we see the incredible providence, organization, and wisdom of God. We should connect this to the ages of the world, their distinct periods, the end of monarchies, the seventy years of Babylonian captivity, Daniel's seventy weeks, the durations of kingdoms, and the times of Antichrist, both in the book of Daniel and Revelation, along with similar matters that wonderfully confirm and illustrate the providence and wisdom of God. When our Savior tells us that "it's not for us to know the times or the seasons that the Father has set in His own authority" (Acts 1:7); this should be understood as referring to a kind of knowledge that was outside the scope of an apostle's duty, not useful for building up the church or spreading the Gospel. The words may also imply that no specific time or place should be set for our blessed Lord to establish his kingdom; he himself is the only rightful [pg 442] judge. Our role is simply to be witnesses of his kingdom and to do our best to promote it, leaving the times and seasons to God alone. Furthermore, at that time, the disciples had misguided ideas about the nature and purpose of his kingdom, and those words can be seen as a fitting correction of their mistaken beliefs about a worldly kingdom.



11. And as for the times and seasons
of our worldly affairs, even these
are under the disposal and direction
of God, whensoever we devoutly submit
our concerns to him, begging his
direction and assistance; as plainly
appears in the case of Abraham's servant,
who prayed to God, that he
would “send him good speed that
day.” Gen. 24:12.

11. As for the times and seasons of our worldly affairs, even these are in God's hands whenever we humbly submit our concerns to Him, asking for His guidance and help. This is clearly shown in the story of Abraham's servant, who prayed to God to “wish him good luck that day.” Gen. 24:12.



12. Our blessed Saviour argues with
the Jews from those signs in the heavens,
which the common experience of
the times had remarked (Matt. 16:2,
3; Luke 12:54-56), thereby leading
them to observations of a higher nature,
and putting them in mind of
those signs which were to usher in
and attend the appearance of the Messiah.
The words in St. Matthew are
these: “When it is evening, ye say,
It will be fair weather; for the sky is
red. And in the morning, It will be
foul weather to-day, for the sky is red
and lowering. O ye hypocrites, ye
can discern the face of the sky; but
can ye not discern the signs of the
times?” So that our Saviour's conclusion
runs thus: If ye attend to the
natural signs, and by the face of the
sky can judge rightly of the weather,
why do ye not attend to the signs of
the present period, and conclude that
the times of the Messiah are come?

12. Our blessed Savior debates with the Jews about the signs in the heavens that everyone had noticed during that time (Matt. 16:2, 3; Luke 12:54-56), encouraging them to think more deeply and reminding them of the signs that would announce and accompany the arrival of the Messiah. In St. Matthew, it says: “When evening arrives, you say, 'The weather will be nice because the sky is red.' And in the morning, you say, 'Today will be stormy since the sky is red and cloudy.' You hypocrites! You can tell how to interpret the look of the sky, but you can’t understand the signs of the times?” So our Savior concludes: If you can recognize the natural signs and know how to predict the weather by looking at the sky, why can’t you recognize the signs of the current times and realize that the time of the Messiah has arrived?



13. The words in St. Luke run thus:
“When ye see a cloud rise out of
the west, straightway ye say, There
cometh a shower; and so it is. And
when ye see the south wind blow, ye
say, There will be heat; and it cometh
to pass. Ye hypocrites, ye can discern
the face of the sky and of the earth;
but how is it that ye do not discern
this time?” So that our Lord concludes
thus: As by the natural signs
of heaven, ye judge rightly of the
weather, because ye see the effect follow;
so by the signs and miracles
which ye see, ye ought to be convinced,
that the Messiah is really
come. But, hypocrites as ye are, ye
retain the one, and neglect the other,
though of the highest importance to
you.

13. The words in St. Luke say:  
"When you see a cloud coming up from the west, you say, ‘It’s going to rain,’ and that’s exactly what happens. And when you feel the south wind blowing, you say, ‘It’s going to be hot,’ and that’s what happens too. You hypocrites, you can predict the weather by looking at the sky and the earth; so why can't you see what’s happening right now?" So our Lord concludes: Just as you accurately judge the weather by natural signs because you see the results, you should be convinced by the signs and miracles you see that the Messiah has truly come. But, as hypocrites, you focus on one and ignore the other, even though it's of the utmost importance to you.



14. As to the operations of heaven,
we must first observe, that they have
nothing in their own nature hurtful to
mankind, as some pretenders would
persuade us; but that our sins and
wickedness are the true cause why
God arms the creatures unto vengeance,
and makes use of them to punish
a rebellious world. Thus he punished
the sins of the old world by a
rain of forty days, which caused the
flood. Gen. 7:12. And thus the sin
of Sodom drew down fire and brimstone
from heaven. Gen. 19:24.

14. Regarding the actions of heaven, we must first recognize that they are not inherently harmful to humanity, despite what some may claim. The real reason God uses these creatures for punishment is due to our own sins and wrongdoing. For example, He punished the sins of the ancient world with forty days of rain that led to the flood. Gen. 7:12. Similarly, the sin of Sodom brought down fire and brimstone from heaven. Gen. 19:24.



15. In the same manner we are punished
even at this day; sometimes by
excessive heats; at other times by violent
cold, rains, or drought; at other
times by thunder, hail, fire, insects, or
infected air, which like the fire that
destroyed Sodom and Gomorrah, fall
from heaven. But as the Egyptian
plagues had no power over the children
of Israel (Exod. 8:22), so these
punishments never hurt the children
of God, if they live in his faith and
fear. Thus it is said, “The Lord is
thy shade upon thy right hand; the
sun shall not smite thee by day, nor
the moon by night.” Ps. 121:5, 6.
[pg 443]
The same Psalm advises us, to “lift
up our eyes unto the hills, from whence
cometh our help,” that by the grace
and favor of God we may escape these
evils.

15. In the same way, we face punishment even today; sometimes through extreme heat, other times through harsh cold, rain, or drought; at other times through thunder, hail, fire, pests, or polluted air, which fall from the sky like the fire that destroyed Sodom and Gomorrah. But just as the plagues in Egypt had no effect on the children of Israel (Exod. 8:22), these punishments never harm the children of God if they live in faith and fear of Him. It is said, "The Lord is your protection on your right side; the sun won't hurt you during the day, and the moon won't harm you at night." Ps. 121:5, 6. [pg 443] This same Psalm advises us to “let's lift our eyes to the hills, where our help comes from,” so that by God’s grace and favor, we may escape these evils.



16. And as God makes use of the
heavens and heavenly bodies, as instruments
of vengeance against the
wicked, so he employs them sometimes
as means of protection and
blessing to the righteous. Thus we
read, “They fought from heaven; the
stars in their courses fought against
Sisera” (Judg. 5:20): not unlike to
which, is the story of the Emperor
Theodosius, whose enemies were routed
by a sudden tempest of wind and
rain.

16. Just as God uses the heavens and celestial bodies as tools of punishment against the wicked, He also sometimes uses them as a source of protection and blessing for the righteous. This is illustrated when we read, "They fought from the heavens; the stars in their paths battled against Sisera." (Judg. 5:20). A similar story is about Emperor Theodosius, whose enemies were defeated by a sudden storm of wind and rain.



17. The productions of heaven God
in his due time dispenses out of his
treasures, for the benefit and advantage
of this lower world; God so disposing
and ordering things, that the
inferior creatures receive of the superior,
and all nature hangs together,
as it were, in one chain. And this connection
of nature and providence is
finely described by the prophet Hosea,
“It shall come to pass in that
day, saith the Lord, I will hear the
heavens, and they shall hear the earth;
and the earth shall hear the corn, and
the wine, and the oil, and they shall
hear Jezreel.” Hosea 2:21, 22. In
this place the prophet presents us
with the entire order of nature, beginning
at the first cause, which is
God. “I (saith he) will hear the
heavens,” namely, when, in the great
drought, the heaven shall scorch with
excessive heat, and the channel of the
heavenly influences shall, as it were,
be dried up, so that they cannot convey
fruitful seasons to the earth: then
I will hear the distress of the heavens,
I will cover them with clouds.

17. The things that God creates in heaven He gives out at the right time from His treasures, for the benefit of this world below; God arranges everything so that lower creatures receive from those above, and all of nature connects together like one chain. The relationship between nature and divine guidance is beautifully illustrated by the prophet Hosea, "On that day, says the Lord, I will listen to the heavens, and the heavens will listen to the earth; the earth will listen to the grain, the wine, and the oil, and they will listen to Jezreel." Hosea 2:21, 22. Here, the prophet shows us the complete order of nature, starting with the first cause, which is God. "I (he says) will listen to the heavens," meaning that when there’s a severe drought, and the heavens are scorched with excessive heat, and the flow of heavenly influences seems dry, making it impossible to bring fruitful seasons to the earth: then I will hear the distress of the heavens, and I will cover them with clouds.



18. And whereas the prophet adds,
“The heavens shall hear the earth,”
that has relation to the secondary
causes. For as the earth depends on
the heavens, it follows, that when the
operations of the heavens are, as it
were, hindered, the earth can produce
nothing that is good. And when the
earth is broken or chapped by excessive
heat, it, as it were, opens its
mouth and entreats for rain. “And
the earth shall hear the corn, and
wine, and oil;” that is, forasmuch as
the vegetables depend upon the earth
for their moisture; therefore, whensoever
the earth is dry and cannot supply
them with nourishment, the vegetables
solicit moisture of it, as a
thirsty infant would appeal to its
mother.

18. And when the prophet says,  
"The skies will hear the earth,"  
it relates to secondary causes. The earth relies on the heavens, so when the operations of the heavens are somehow blocked, the earth cannot produce anything good. And when the earth is cracked or parched from too much heat, it seems to open its mouth and pleads for rain. “And the earth will acknowledge the corn, wine, and oil;” this means that since plants depend on the earth for their moisture, whenever the earth is dry and can't nourish them, the plants ask the earth for moisture, just like a thirsty child would turn to its mother.




19. I proceed, next, to the benefits
which God bestows upon us by the
light of the sun and moon. And
these we must consider in the fear of
God, and show how we may enjoy
and use them, both in a natural and
spiritual sense. “Tell me (saith God
to Job), where is the way where light
dwelleth? and as for darkness, where
is the place thereof? Canst thou bind
the sweet influences of Pleiades, or
loose the bands of Orion? Canst
thou bring forth Mazzaroth in his
season, or canst thou guide Arcturus
with his sons? Knowest thou the ordinances
of heaven? Canst thou set
the dominion thereof in the earth?
Canst thou lift up thy voice to the
clouds, that abundance of waters may
cover thee?” Job 38:19, 31-34. In
these words God represents to us his
infinite power and wisdom, such as no
mortal can search out or account for,
much less imitate. For so unable is
the wisest man to form light or darkness,
that he cannot so much as produce
a blade of grass. “Not unto us
(then), O Lord, not unto us, but unto
[pg 444]
thy name give glory” (Ps. 115:1);
for thou hast made all these things,
and thy hand hath formed them.
“He appointed the moon for seasons;
the sun knoweth his going down”
(Ps. 104:19); alluding to the work of
the fourth day, when God said, “Let
there be lights in the firmament of
heaven, to divide the day from the
night: and let them be for signs, and
for seasons, and for days, and for
years. And God made two great
lights; the greater light to rule the
day, and the lesser light to rule the
night; he made the stars also.” Gen.
1:14-16.

  
19. Next, I will discuss the benefits that God gives us through the light of the sun and moon. We need to consider these gifts with reverence for God and explore how we can enjoy and use them in both natural and spiritual ways. “Tell me (God asks Job), where is the way to where light lives? And what about darkness, where does it belong? Can you control the gentle pull of the Pleiades, or break the bonds of Orion? Can you make the Mazzaroth appear at the right time, or direct Arcturus and his offspring? Do you understand the laws of heaven? Can you establish its rule over the earth? Can you call out to the clouds so that a flood of water covers you?” Job 38:19, 31-34. In these words, God shows us His infinite power and wisdom, which no human can fully understand or replicate. The wisest person is so unable to create light or darkness that they can't even grow a single blade of grass. “Not to us (then), O Lord, not to us, but to __A_TAG_PLACEHOLDER_0__” your name give glory” (Ps. 115:1); for you have made all these things, and your hand has formed them. "He set the moon to mark the seasons; the sun knows when to set." (Ps. 104:19); this refers to the work of the fourth day, when God said, "Let there be lights in the sky to separate day from night, and let them serve as signs for seasons, days, and years. And God made two great lights: the bigger light to rule the day, and the smaller light to rule the night; He also made the stars." Gen. 1:14-16.



20. How wonderful is the increase
and decrease of the moon; sometimes
it seems to be shut up in darkness,
and again, in its season, to emerge by
degrees into a fulness of light. And
these varieties God hath appointed for
a regular distinction of the times and
seasons of the year, and of the affairs
and business of mankind. Without
this distinction of the months and
other divisions of time, there could
be no order in the church of God, or
in civil governments, or in the economy
of private families; but all would
be disorder and confusion.

20. How amazing is the way the moon grows and shrinks; sometimes it seems completely dark, and then, in its time, it gradually shines brightly again. God has set these changes for a clear distinction between the times and seasons of the year, as well as the activities and matters of people. Without this distinction of months and other time divisions, there would be no order in God's church, or in civil governments, or in the management of private families; everything would be in chaos and confusion.



21. And how abundantly is the wisdom
of God displayed, even in this
certain course of the moon, and distinction
of seasons! In all states and
conditions, the chief part of prudence
is to preserve good order, and to observe
the proper opportunities of acting;
these are the distinguishing accomplishments
of a wise ruler, and
of a prudent head of a family. This,
indeed, is the principal thing to be regarded
in every action; he that acts
unseasonably, acts to little or no purpose.
God himself hath ordered all
things in measure, and number, and
weight; and every season has its
proper opportunities and blessings attending
it. “To every thing there is
a season, and a time to every purpose
under the heaven.” Eccles. 3:1. And
as the choosing of the proper season
is truly a happiness, so it is also a
blessing from God, of whom, therefore,
we ought to ask it by prayer.

21. The wisdom of God is clearly shown in the predictable phases of the moon and the changing seasons! In every situation, the key part of being wise is to maintain order and recognize the right moments to act; these traits set apart a smart leader and a responsible head of a household. This is truly the most important factor in all actions; someone who acts at the wrong time does so to little or no effect. God has set everything in balance, with measure, number, and weight; each season brings its own opportunities and blessings. "There's a time for everything, and a purpose for every season under the sky." Eccles. 3:1. Choosing the right time is not only a stroke of good fortune but also a blessing from God, which is why we should ask for it through prayer.



22. By the words, “The sun knoweth
his going down” (Ps. 104:19);
the royal prophet suggests to us the
seasons of the year, spring, summer,
autumn, winter, and the distinguishing
of days, being some longer, and
some shorter; all which are of very
great use to mankind.

22. By the words, “The sun knows it's setting” (Ps. 104:19); the royal prophet reminds us of the seasons of the year: spring, summer, autumn, and winter, as well as the variations in days, with some being longer and some shorter; all of which are very useful to humanity.



23. And who can consider these
amazing acts of divine power and
wisdom, without admiration and praise
to the Author of nature? This astonishing
order of nature appeared so
glorious to the ancient heathens, that
they worshipped even the sun for
their God, as being the greatest and
most splendid of all objects, and as
enlightening all the world. This was
a conclusion for blind, corrupt reason
to draw, though every part of the
creation, to pure and right reason,
fully manifests and discovers the being
and excellencies of the Creator. A
certain Indian king having heard of
Jesus Christ, and the necessity of believing
in him, because he died for us,
gave this answer: “For my part, I
had rather believe in the sun that
never dies, than in a mortal God.”
This was the effect of human blindness,
against the corrupt influences
and prejudices of which, God has taken
particular care to warn us: “Lest
thou lift up thine eyes unto heaven,
and when thou seest the sun, and the
moon, and the stars, even all the host
of heaven, shouldest be driven to worship
them, and serve them, which the
Lord thy God hath divided unto all
[pg 445]
nations under the whole heaven.”
Deut. 4:19.

23. Who can look at these amazing acts of divine power and wisdom without feeling admiration and praise for the Creator of nature? The remarkable order of nature seemed so glorious to ancient pagans that they even worshiped the sun as their God, viewing it as the greatest and most brilliant object that illuminates the entire world. This was a misguided conclusion drawn by flawed, corrupted reasoning, yet every part of creation clearly shows the existence and excellence of the Creator to pure and sound reason. An Indian king, upon hearing about Jesus Christ and the need to believe in Him because He died for us, responded: "I'd rather believe in a never-dying sun than in a mortal God." This reflects human blindness, against which God has specifically warned us: "Be careful not to look up to the sky, and when you see the sun, moon, and stars, and all the heavenly bodies, don't be tempted to worship or serve them. The Lord your God has given these to all the nations under the entire sky." Deut. 4:19.



24. As to the magnitude of the sun,
moon, and stars, it is an error to imagine
that they are really no larger
than they appear to us. For though
the moon and some of the planets are
less than the earth, yet the sun may
be plainly and infallibly demonstrated
to be many times larger; and that it
appears so small to us, is owing to the
immensity of its distance. Ocular
demonstration convinces every man
of this, that the more remote any object
is, the less it appears. A nice
disquisition of these matters the unlearned
must leave to astronomers,
and be content religiously to admire
what they do not understand.

24. When it comes to the size of the sun, moon, and stars, it’s a mistake to think they’re really just as small as they look. Even though the moon and some planets are smaller than Earth, the sun can be clearly and definitely shown to be many times larger. The reason it looks so small to us is because it’s so far away. It’s obvious to everyone that the farther away an object is, the smaller it seems. The uneducated should leave the detailed discussions of these topics to the astronomers and simply admire what they don’t understand.



25. And, here, how ought we to
magnify and adore the omnipotence
and wisdom of God, who appointed
the sun to be the light and ornament
of the day, and the moon of the night.
For light is the highest beauty of all
things. If we highly admire a well-built
house with a fair prospect, furnished
with good statues and pictures, and
painted with great variety of colors,
how much more ought we to look up
with gratitude and astonishment to
heaven, adorned with lights so many,
and so stupendous.

25. So, how should we praise and worship the power and wisdom of God, who made the sun to be the light and beauty of the day, and the moon of the night? Light is the greatest beauty of all things. If we admire a well-built house with a nice view, filled with great statues and pictures, and painted in a variety of colors, how much more should we look up to heaven with gratitude and amazement, decorated with so many incredible lights?



26. How profound is the wisdom of
God, who “telleth the number of the
stars, and calleth them all by their
names” (Ps. 147:4, 5); to which is
immediately subjoined, “Great is our
Lord, and of great power; his understanding
is infinite.” How ought we
then to depend upon this wisdom, and
be satisfied with all its determinations
concerning us, and not charge him
with folly, by pretending to be wiser
than He is! “For the foolishness of
God is wiser than men.” 1 Cor. 1:25.

26. How deep is the wisdom of God, who “counts the stars and names each one” (Ps. 147:4, 5); which is immediately followed by "Our Lord is great and powerful; His understanding is limitless." How should we then rely on this wisdom and be content with all its decisions about us, without accusing Him of foolishness by thinking we know better than He does! "For the foolishness of God is wiser than human wisdom." 1 Cor. 1:25.



27. The certain and regular course
of the sun and moon, reminds us of
the truth of God, and the certainty of
his promises: such are those of sending
the Messiah, of the revolutions of
certain states and kingdoms, and other
deliverances of mankind; all which appeared
in their time. Thus saith the
Lord by the prophet Jeremiah, “If
my covenant be not with day and
night, and if I have not appointed the
ordinances of heaven and earth; and
if ye can break my covenant, that
there should not be day and night in
their season; then may also my covenant
be broken with David my servant.”
Jer. 33:20, 21, 25.

27. The regular and predictable patterns of the sun and moon remind us of God's truth and the reliability of His promises. These include the promise of sending the Messiah, the changing of certain states and kingdoms, and various moments of salvation for humanity; all of which occurred in their appointed times. Thus says the Lord through the prophet Jeremiah, “If my agreement isn't with day and night, and if I haven't set the rules for heaven and earth; and if you can break my agreement to stop day and night from occurring in their times; then my agreement with David my servant may also be broken.” Jer. 33:20, 21, 25.



28. At our blessed Saviour's passion,
the darkness that overspread the world
did, as it were, represent the terrors
of his death, and all those barbarous
impieties that were acted against him
(Matt. 27:45); for the sun and moon
were then as mirrors, in which might
be read the sins and iniquities of
mankind; which, like the sin of Sodom,
mounted up to heaven, and drew
down vengeance upon the world. Gen.
18:20. So every eclipse of the sun
points out to us that internal and
spiritual blindness of heart which
reigns in every one of us; and that as
plainly as if a voice should call to us,
saying, “Look upon me, for you yourselves
are in the same condition.” And
when the heaven is red as blood, and
seems to be on fire, it appears to speak
to us in words like these: “Look up
to me, and think on that day when I
shall burn with real flames.” So, in
short, we may consider all things as
upbraiding us with our iniquities, and
warning us to repent. What is the
thunder, but the terrible voice of
heaven, at which the earth trembles,
and by which God speaks to the impenitent
world? What is an earthquake,
but a lecture of repentance?
[pg 446]
The same may be said of storms and
tempests at sea, and of all disorders
in the inanimate creation.

28. During our blessed Savior's suffering, the darkness that covered the world represented the horrors of his death and all the cruel acts committed against him (Matt. 27:45). The sun and moon became like mirrors reflecting the sins and wrongs of humanity, which, like the sin of Sodom, rose to the heavens and brought down judgment upon the world (Gen. 18:20). Every solar eclipse serves as a reminder of the inner and spiritual blindness that exists in each of us, as if a voice were calling out, saying, "Take a look at yourselves; you're in the same situation." When the sky appears red as blood and looks like it’s on fire, it seems to communicate to us with words like these: "Look up at me and remember the day when I will burn with actual flames." In short, we can see everything around us rebuking us for our wrongdoings and urging us to repent. What is thunder but the fearsome voice of heaven that makes the earth tremble, through which God speaks to the unrepentant world? What is an earthquake but a lesson in repentance? [pg 446] The same can be said for storms and tempests at sea, as well as all disturbances in nature.



29. The sun, moon, and stars, are
witnesses of the divine goodness, and
of that eternal light which enlightens,
comforts, and refreshes every man that
cometh into the world. For as God is
in himself invisible and incomprehensible,
we should, by the direction of the
natural light, aspire to the knowledge
of Him that made it; and by the
beauty of the created, be drawn to
the love of the uncreated light. And
as we naturally take pleasure in the
outward light, as the most beautiful
object in the creation; so ought we,
with our whole hearts, to love Him
who is light eternal, and to walk and
rejoice in his light, by withdrawing
ourselves from the darkness of sin.
“For what fellowship hath righteousness
with unrighteousness? and what
communion hath light with darkness?
and what concord hath Christ with
Belial?” 2 Cor. 6:14, 15.

29. The sun, moon, and stars are witnesses to divine goodness and that eternal light which enlightens, comforts, and refreshes everyone who comes into the world. Since God is invisible and incomprehensible in Himself, we should, guided by natural light, strive to know the one who created it; and by appreciating the beauty of creation, we should be drawn to the love of the uncreated light. Just as we naturally enjoy outward light as one of the most beautiful things in creation, we should wholeheartedly love Him who is eternal light and walk in His light, rejoicing by turning away from the darkness of sin.  
"What connection does righteousness have with unrighteousness? What relationship does light have with darkness? What agreement does Christ have with Belial?" 2 Cor. 6:14, 15.



30. Lastly, the visible sun should
put us in mind of Jesus Christ, the
spiritual and eternal “Sun of righteousness.”
Mal. 4:2. For as that
shines equally upon all men; so Christ
freely bestows himself, and the light
of his grace, upon all that will receive
him. Thus he saith, “I 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.

30. Finally, the visible sun should remind us of Jesus Christ, the spiritual and eternal "Sun of righteousness." Mal. 4:2. Just as the sun shines equally on everyone, Christ freely offers himself and the light of his grace to all who are willing to accept him. He says, "I am the light of the world; anyone who follows me won't walk in darkness but will have the light of life." John 8:12.









 Chapter 5.


Of The Waters, And Their Productions, The Work Of The Fifth Day.



See Gen.1:20-22;Ps.104:25.



That is unquestionably the best
philosophy which gives the best
account of the works of God. And
this knowledge every true lover of
God ought to seek, that he may thereby
know how many glorious creatures
God has created for our use and benefit.
Let the pretenders to philosophy
look to it, that they spend not their
time in inquiries, which, instead of
teaching them true knowledge, lead
them into ignorance and forgetfulness
of God and his creatures.

That is definitely the best philosophy that explains God's creations most clearly. Every genuine lover of God should pursue this understanding to appreciate how many wonderful beings God has made for our benefit. Those who claim to be philosophers should be careful not to waste their time on questions that, instead of providing true knowledge, lead to ignorance and forgetfulness of God and his creations.



2. The first thing to be observed
and admired, is the mutual relation
subsisting between the different parts
of created nature. Thus the heavens
generate rains, dews, winds, and cooling
breezes in the air; and then send
them down to us. So the earth produces
its fruits in the air; and they
bud, blossom, and ripen, and are nourished
by the air, without which they
would quickly languish and die.

2. The first thing to notice and appreciate is the connection between the different parts of the natural world. The heavens create rain, dew, winds, and refreshing breezes in the atmosphere and then deliver them to us. Likewise, the earth grows its fruits in the air; they sprout, bloom, and ripen, relying on the air for nourishment, without which they would soon wither and perish.



3. Among the productions of the
watery element, are the rivers. In
one place springs up the Rhine, in another
the Danube; here is the Elbe,
there the Nile. As from one bough
of a great and fruitful tree, spring
many little branches, and much fruit;
so one great branch of the world of
waters, as the Rhine or the Danube,
is connected with rivulets, lakes, and
fountains, which all flow into it.

3. Among the creations of the water, there are the rivers. In one spot, the Rhine rises, in another, the Danube; here is the Elbe, and there is the Nile. Just like many small branches and lots of fruit spring from one big, fruitful tree, one major branch of the world's waters, like the Rhine or the Danube, is linked to streams, lakes, and springs that all flow into it.



4. As for the living creatures that
[pg 447]
arise from the sea, they are without
number, God having blessed it with so
great fruitfulness, both for its vast extent,
and the use and benefit of mankind,
that out of this vast repository
there arise, at certain seasons, prodigious
quantities of fish, varying in their
kinds every month. For such is the
nature of sea-fish, that they are not to
be caught except at certain seasons.

4. As for the living creatures that  
[pg 447]  
come from the sea, they are countless, as God has blessed it with incredible abundance, both because of its immense size and for the benefit of humanity. At certain times of the year, this vast resource produces huge amounts of fish, which vary in type each month. This is the nature of sea fish; they can only be caught during specific seasons.



5. And here it is observable, that
the sea and all its productions, have
their proper order, time, and motion,
appointed to them by God. So in the
heavens, the stars have their stated
times, regular order, motion, rising,
and setting. The earth at certain seasons
produces different fruits and vegetables;
and, in that sense, is in perpetual
motion, and never rests until it
has brought forth all its fruits. So
likewise the sea has its laws of motion,
flux and reflux, and produces all its
fruits at such appointed seasons as
may best serve the use and benefit of
man.

5. Here, it's clear that the sea and everything in it has its own order, timing, and movement set by God. Similarly, in the heavens, the stars have specific times, a regular order, movement, and they rise and set at designated times. The earth produces different fruits and vegetables in different seasons; in that way, it is always in motion and never stops until it has brought forth all its produce. Likewise, the sea follows its own laws of movement, ebbing and flowing, and yields its bounty at the times that best serve the needs and benefits of people.



6. Let us now take a survey of the
wonderful power and wisdom of God
in the sea, and inquire what spiritual
inferences may be drawn from it.
“Who hath shut up the sea with
doors,” saith God to Job, “when it
brake forth, as if it had issued out of
the womb? When I made the cloud
the garment thereof, and thick darkness
a swaddling band for it, and brake
up for it my decreed place, and set
bars and doors, and said, Hitherto shalt
thou come, and no further; and here
shall thy proud waves be stayed?
Hast thou entered into the springs of
the sea? or hast thou walked in the
search of the depth?” Job 38:8-11,
16. In these words, God points out
the great and dreadful ocean as an obscure
image and resemblance of his
unsearchable and incomprehensible
power. For it is a very surprising
miracle, that God should by his word
alone, as with bars and doors, inclose
the sea so strongly, that it should not
be able to overflow its bounds. No
less wonderful is its ebbing and flowing;
so that the sea, being, as it were,
conscious and mindful of the divine
command, so soon as it touches the
earth, seems to fly back and retire in
a fright, as at the presence of God
himself, like Jordan and the Red Sea.
Josh. 3:16; Ps. 114:3. “He gathereth
the waters of the sea together, as
a heap; he layeth up the deep in
storehouses.” Ps. 33:7.

6. Let's take a look at the incredible power and wisdom of God in the sea and see what spiritual lessons we can learn from it. "Who has closed off the sea with gates," God says to Job, "when it breaks free, as if it had just been born? When I made the clouds its clothing and thick darkness its blanket, and I defined its limits and set barriers and gates, saying, 'You can come this far, but no further; and here your towering waves must end'? Have you explored the springs of the sea? Or have you searched for its depths?" Job 38:8-11, 16. In these words, God highlights the vast and terrifying ocean as a mysterious image of His unsearchable and incomprehensible power. It is truly amazing that God, by His word alone, can hold the sea back with such strength that it cannot overflow its limits. Equally remarkable is its ebb and flow; the sea, almost as if it knows and remembers God's command, seems to retreat in fear as soon as it touches the land, like when Jordan and the Red Sea parted. Josh. 3:16; Ps. 114:3. "He collects the sea waters like a pile; He keeps the ocean depths in storage." Ps. 33:7.



7. God tells Job, that he has “made
the clouds to be the garment thereof,
and thick darkness a swaddling band
for it” (Job 38:9); which plainly appears,
when its waves roll and toss
themselves up to the clouds, that, as it
were, receive them into their embraces,
and cover them with darkness and
horror, so that they seem to be blended
with each other. Then appear the
mighty wonders of God, which a man
cannot behold without fear and astonishment,
as it is described in Psalm
107:25, etc.

7. God tells Job that He has "made the clouds its clothing, and thick darkness its blanket" (Job 38:9); this is clearly seen when its waves roll and crash into the clouds that seem to embrace them, shrouding them in darkness and terror, making them look like they merge together. Then, the mighty wonders of God become visible, which no one can witness without feeling fear and awe, as described in Psalm 107:25, etc.



8. To this work of the fifth day, belongs
also that passage of the Psalmist:
“So is this great and wide sea, wherein
are things creeping innumerable, both
small and great beasts. There go the
ships; there is that leviathan whom
thou hast made to play therein.” Ps.
104:25, 26.

8. This part of the fifth day also includes that line from the Psalmist: 
"This vast and expansive sea is home to countless creatures, both small and large. Here go the ships; there is the leviathan that you made to play in it." Ps. 104:25, 26.



9. As for the greatness of the sea,
who can but admire the power of God,
which, notwithstanding that so much
water flows into the sea every day,
and has, from the beginning, yet suffers
not its waters to exceed their appointed
quantity? And though its
waves sometimes rage and swell, and
lift themselves like mountains; yet are
[pg 448]
they quickly put at rest, and settled
within their proper bounds. These
are clear demonstrations of the mighty
power of God.

9. When it comes to the greatness of the sea, who can help but admire the power of God? Despite the fact that so much water flows into the sea every day and has done so since the beginning, it never allows its waters to go beyond their set limits. Even though its waves sometimes crash and rise like mountains, they quickly calm down and return to their rightful place. These are clear signs of God's immense power.



10. Here too we may not improperly
speak of the islands. Who can behold,
without wonder, several large and
populous countries, and entire kingdoms,
lying in the midst of the sea, as
if they had been planted there? Who
can tell on what foundations they are
built, and what it is that keeps them
immovable in the midst of violent
storms and tempests? Some of them,
encompassed with vast rocks growing
out of the sea, seem to be built and
founded on them. Upon the whole,
their fruitfulness, tillage, and the occasion
and manner of their being peopled,
are what we may rather admire
than understand. So that the sea is
as populous as the earth. For as the
earth is much less than the sea, it is
probable that God would not suffer the
greatest part of the globe to be uninhabited,
and therefore he planted it
with islands: so that none of the
miracles and blessings which he works
in the sea, might escape the observation
of mankind. Therefore, to these
islanders also did he send the Gospel
of truth, by his holy Apostles, “shaking
both the sea and the dry land, after
the Desire of all nations was come.”
Hag. 2:6, 7.

10. Here too, we can rightly talk about the islands. Who can look at several large and populated countries and entire kingdoms in the middle of the sea without feeling amazed, as if they were intentionally placed there? Who can say what foundations support them and what keeps them steady through fierce storms and tempests? Some of them, surrounded by enormous rocks rising from the sea, seem to be built upon them. Overall, their fertility, farming practices, and the reasons and ways they became populated are more admirable than understandable. So, the sea is as populated as the land. Since the land is much smaller than the sea, it seems likely that God would not let the majority of the globe remain uninhabited, hence he filled it with islands, ensuring that none of the miracles and blessings he performs in the sea go unnoticed by humanity. Therefore, he also sent the Gospel of truth to these islanders through his holy Apostles, “shaking both the sea and the land after the Desire of all nations had arrived.” Hag. 2:6, 7.



11. No less wonderful is the vast
multitude of creatures that inhabit the
sea; for some affirm that there is as
great abundance and variety of them
in the sea, as on the land. Who can
behold without astonishment, prodigious
shoals of fish rising from the
depths of the sea, like a flock of sheep,
and offering themselves to the use and
necessities of mankind? So that the
sea is a great storehouse of God, out
of which he feeds the greatest part of
mankind, and out of which, too, he
produces many other excellent works,
such as pearls, amber, and coral.

11. Equally impressive is the huge number of creatures that live in the sea; some even say there’s as much diversity and abundance there as there is on land. Who can watch in awe as massive schools of fish rise from the ocean depths, like a flock of sheep, ready to be used for the needs of humanity? The sea truly is a grand storehouse from which God provides for much of mankind, and it also produces many other amazing things, like pearls, amber, and coral.



12. I might here mention the many
bold voyages that have been performed
within the memory of us and our
fathers, to the most distant parts of
the East and West; and all this chiefly
by the assistance of the magnet, which
seems to have nothing in it either of
beauty or use, and yet the greatest
things are performed by it. By this
the pilot steers his ship, and keeps his
way in the pathless waters; and by
constantly pointing to the pole, it
guides the mariner to his intended
port. Of these voyages, and of the
islands, countries, people, and other
useful discoveries, there are many
volumes extant, to which I refer the
reader.

12. I should mention the numerous bold voyages that have taken place in our lifetime and that of our ancestors, reaching the farthest corners of the East and West. This has all been made possible mainly thanks to the magnet, which seems to lack both beauty and practical use, yet incredible feats are accomplished with it. With this tool, the pilot navigates the ship and finds his way through uncharted waters; and by consistently pointing toward the North Pole, it directs the sailor to his destination. There are many available volumes about these voyages, the islands, countries, people, and other valuable discoveries, which I encourage the reader to explore.



13. The huge whales, mentioned by
David (Ps. 104:26), give us a great
idea of the mighty power of God.
Of this God himself takes notice
when he talks with Job: “His bones
are as strong pieces of brass; his
bones are like bars of iron. He is the
chief of the ways of God. He drinketh
up a river and hasteth not: he
trusteth that he can draw up Jordan
into his mouth. By his neesings a
light doth shine, and his eyes are like
the eyelids of the morning. Out of
his mouth go burning lamps, and
sparks of fire leap out. Out of his
nostrils goeth smoke, and a flame goeth
out of his mouth. When he raiseth
up himself, the mighty are afraid;
by reason of breakings they purify
themselves. He maketh the deep to
boil like a pot: he maketh the sea like
a pot of ointment.” Job 40:18, 19,
23; 41:18-21, 25, 31.

13. The huge whales, mentioned by David (Ps. 104:26), give us a great idea of the mighty power of God. God himself points this out when he talks with Job: "His bones are as strong as brass; his bones are like iron bars. He is the greatest of God's creations. He can drink a river without rushing: he believes he can gulp down the Jordan River in one go. When he sneezes, it shines with light, and his eyes are like the dawn. From his mouth come burning torches, and sparks of fire leap out. Smoke comes from his nostrils, and flames shoot from his mouth. When he stands tall, the mighty feel afraid; they purify themselves because of his undeniable strength. He makes the deep boil like a pot: he turns the sea into a cauldron of ointment." Job 40:18, 19, 23; 41:18-21, 25, 31.



14. Thus much for the greatness of
the sea; which is a very striking
illustration of the power of God.
[pg 449]
“Who hath measured the waters in
the hollow of his hand?” saith Isaiah.
Isa. 40:12. To which the Psalmist
answers, “Whatsoever the Lord pleased,
that did he in heaven and in the
earth, in the seas and all deep places.”
Ps. 135:6. All that remains is, to
praise, honor, and glorify the wisdom
of God, which is so wonderfully manifested
in the deep; the riches of his
goodness in that vast variety of fishes,
and other productions of the sea, for
the use and benefit of man; and in a
word, to adore and magnify him in all
his works.

14. That's enough about the greatness of the sea, which is a powerful example of God's might. 
[pg 449]
"Who has measured the waters in his hand?" says Isaiah. 
Isa. 40:12. The Psalmist replies, "Whatever the Lord wanted, He accomplished in heaven and on earth, in the seas and in all the depths." 
Ps. 135:6. All that's left is to praise, honor, and glorify God's wisdom, which is incredibly shown in the deep; the abundance of his goodness in the vast variety of fish and other sea life for the benefit of humanity; and, in short, to adore and celebrate him in all his works.



15. Let us consider how this doctrine
of the sea may bring to our
remembrance that twofold sea mentioned
in Scripture: the sea of affliction
and misery, and the sea of grace
and comfort; the depths of misery,
and the abyss of divine mercy. For
what is this life and world of ours but
a troublesome and tempestuous sea?
As the sea is never at rest, but is perpetually
ruffled with winds and waves,
so is the life of man. Sometimes we
fancy ourselves safe and out of danger,
when suddenly a stormy wind arises,
and the floods swell, to the great danger
both of body and soul. As the
sea has its ebb and flow, so has the
life of man. Hence we read that the
Lord dries the sea, the waters of the
great deep. Isa. 51:10; Jer. 31:35;
Ps. 107:25. Moreover, as the freshest
waters when they come into the sea
grow salt, so all the pleasures, glories,
honors, and riches of this mortal life,
however sweet and pleasant at first,
soon grow bitter and unsavory. And
all that cleave to them, thereby forfeit
the sweet consolations of heaven,
and are drowned and overwhelmed in
bitter fears and perplexing sorrows.

15. Let’s think about how this idea of the sea reminds us of the two kinds of seas mentioned in the Bible: the sea of suffering and hardship, and the sea of grace and comfort; the depths of misery and the abyss of divine mercy. What is this life and world of ours if not a troublesome and stormy sea? Just like the sea is never calm, always stirred up by winds and waves, so is human life. Sometimes we believe we are safe and out of harm's way, when suddenly a fierce wind blows, and the waters rise, putting both our bodies and souls at great risk. Just as the sea has its ebb and flow, so does human life. That’s why we read that the Lord dries up the sea, the waters of the great deep. Isa. 51:10; Jer. 31:35; Ps. 107:25. Additionally, just as the freshest waters that enter the sea become salty, all the pleasures, glories, honors, and riches of this earthly life, no matter how sweet and enjoyable at first, soon turn bitter and unpleasant. And those who cling to them lose the sweet comforts of heaven and end up drowning in bitter fears and confusing sorrows.



16. As the sea has many rocks and
quicksands, on which vessels split and
are lost, so in human life, many there
are who split upon the rocks of covetousness,
and run foul of the quicksands
of worldly pleasures, and are
lost to all eternity. As the sea, after
some days, throws up the carcasses
that have been cast into it, so the
world vomits us out, after it has entertained
us a little while; so that it
is our highest wisdom to look out betimes
for a haven of salvation in the
land of the living. As the mariner
sails at random without his compass,
and has no certain guide but his
needle, which is continually pointing
to the pole, so Jesus Christ is our
loadstone, continually drawing our
hearts towards him and heaven, that
we may not float up and down at
random, or be lost in the sea of this
world. As the depth of the sea is
unsearchable, according to Job, “Hast
thou entered into the springs of the
sea? or hast thou walked in the search
of the depth?” (Job 38:16); so is
our life an unsearchable abyss of misery
and sorrow. Whence the Psalmist
says, “Out of the depths have I
cried unto thee, O Lord.” Ps. 130:1.
And, “Deep calleth unto deep at the
noise of thy waterspouts; all thy
waves and thy billows are gone over
me.” Ps. 42:7. So that our life is
nothing but a vast sea of calamity
and sorrow.

16. Just like the sea has many rocks and quicksand that cause ships to wreck and sink, in human life, many people crash on the rocks of greed and get stuck in the quicksand of worldly pleasures, ultimately losing themselves for all eternity. After some time, the sea washes up the bodies that have been thrown into it; similarly, the world eventually spits us out after entertaining us for a short while. Therefore, it's wise for us to seek a safe haven for salvation in the land of the living. Just as a sailor drifts aimlessly without a compass, relying only on a needle pointing to true north, Jesus Christ is our guiding force, continually drawing our hearts toward Him and heaven, so we don’t float aimlessly or get lost in the sea of this world. The depth of the sea is unfathomable, as Job says, "Have you explored the springs of the sea? Or have you walked in the ocean's depths?" (Job 38:16); in the same way, our lives are an unfathomable abyss of misery and sorrow. For this reason, the Psalmist says, "From the depths, I have cried out to you, O Lord." Ps. 130:1. And, "Deep calls to deep at the sound of your waterfalls; all your waves and billows have washed over me." Ps. 42:7. So, our lives are nothing but a vast sea of calamity and sorrow.



17. To this abyss of misery and sin
we must oppose the abyss of grace
and consolation. And the first comfort
is the boundless mercy of God,
which is higher than the heavens, and
deeper than the sea. Of this the
prophet Micah speaks, “He will have
compassion on us, and cast all our sins
into the depths of the sea.” Micah 7:19.
As the Egyptians were drowned
in the Red Sea (Exod. 14:28), so
must all our sins be drowned and
[pg 450]
washed away in the blood of Christ.
And though the abyss of our misery
be ever so great, yet the merits of Jesus
Christ are greater.

17. To this deep pit of pain and wrongdoing, we must counter it with the deep well of grace and comfort. The first source of comfort is the endless mercy of God, which reaches higher than the heavens and deeper than the sea. The prophet Micah speaks of this: “He will have mercy on us and throw all our sins into the depths of the sea.” Micah 7:19. Just as the Egyptians were drowned in the Red Sea (Exod. 14:28), so must all our sins be submerged and [pg 450] washed away in the blood of Christ. And even though our misery may be immense, the merits of Jesus Christ are even greater.



18. A second comfort is, the consideration
of the many wonders that
God has wrought in the water; and
that the blessed Jesus assisted his disciples
when they were in danger by
sea. Matt. 8:26. He stretched out
his hand to Peter when he was afraid
of sinking. Matt. 14:31. So, at this
day, he is never nearer to us, than
when we are sinking in the floods of
affliction; and we never so fully experience
his presence and assistance,
as when we are under the cross.
“When thou passest through the waters,
I will be with thee; and through
the rivers, they shall not overflow
thee.” Isa. 43:2.

18. A second comfort is the thought of the many wonders that God has performed in the water; and that blessed Jesus helped his disciples when they were in danger at sea. Matt. 8:26. He reached out to Peter when he was afraid of sinking. Matt. 14:31. Even today, he is never closer to us than when we are struggling through the floods of hardship; and we experience his presence and support most fully when we are enduring tough times.  
"When you go through tough times, I will be with you; and when you deal with challenges, they won't overwhelm you." Isa. 43:2.



19. A third consolation is contained
in these words of the prophet Zechariah:
“It shall be in that day, that
living waters shall go out from Jerusalem;
half of them toward the former
sea, and half of them toward
the hinder sea.” Zech. 14:8. So also
the prophet Ezekiel (Ezekiel 47:8)
saw a stream of water flowing out of
the temple near the altar into the sea,
healing and quickening everything
that was touched by it. This signifies
the fountain of grace and consolation
opened by the Holy Spirit, by
the preaching of the Gospel, whereby
the bitter waters of affliction are to
be refreshed and sweetened; so that
the cross shall be no longer a Dead
Sea, but a water of life, and a well of
salvation. According as it is said,
“In the multitude of my thoughts
within me, thy comforts delight my
soul.” Ps. 94:19.

19. A third source of comfort is found in the words of the prophet Zechariah: "On that day, fresh water will flow out from Jerusalem; half of it toward the eastern sea and half of it toward the western sea." Zech. 14:8. Similarly, the prophet Ezekiel (Ezekiel 47:8) saw a stream of water flowing out from the temple near the altar into the sea, bringing healing and life to everything it touched. This represents the fountain of grace and comfort opened by the Holy Spirit through the preaching of the Gospel, which refreshes and sweetens the bitter waters of suffering; so that the cross will no longer be a Dead Sea, but a source of life and a well of salvation. As it is said, "In the many thoughts I have, your comforts bring joy to my soul." Ps. 94:19.



20. A fourth consolation against the
stormy sea of this world, is contained
in Psalm 65:7. “God stilleth the
noise of the seas, the noise of their
waves, and the tumult of the people.”
As if he had said, When all things
threaten ruin and destruction, when
wars rage, and desolation seems to be
at hand; then can God easily still the
waves. So did the blessed Jesus,
Matt. 8:26. “The lord on high is
mightier than the noise of many waters.”
Ps. 93:4.

20. A fourth comfort against the turbulent sea of this world is found in Psalm 65:7. “God quiets the roar of the seas, the crashing of their waves, and the turmoil of the people.” It’s like He’s saying, when everything seems to be falling apart and destruction feels imminent, when wars rage and desolation appears near; God can easily calm the waves. Just like Jesus did in Matt. 8:26. "The Lord above is more powerful than the roar of countless waters." Ps. 93:4.








 Chapter 6.



Of The Living Creatures, The Work Of The Sixth Day.



Then the Lord made every wild animal and every bird in the sky from the ground and brought them to Adam to see what he would name them. Whatever Adam called each living creature became its name. Adam named all the livestock, the birds in the sky, and every wild animal.Please provide the short piece of text you would like me to modernize.Gen.1:24; 2:19, 20.



Here Adam gave an illustrious
proof of the divine wisdom implanted
in him by God, to the honor
and praise of Him that gave it. He
beheld His wisdom and goodness in
the variety of his creatures; he considered
the distinct forms, figures, proportions,
and colors of them all; he
distinctly viewed, and understood the
nature of the living animals by the
[pg 451]
light of divine wisdom; and, upon a
full survey of the properties of every
creature, he gave them proper and
significant names, expressing their
several natures. From this natural
knowledge of all creatures, he called
her that was made out of his rib,
Woman, because she was taken out of
man; afterward, Eve, as being “the
mother of all living.” Gen. 2:23;
3:20.

Here, Adam provided a remarkable demonstration of the divine wisdom given to him by God, celebrating and honoring the One who bestowed it. He observed God's wisdom and goodness in the variety of creatures; he considered their different forms, shapes, sizes, and colors; he clearly saw and understood the nature of living animals through the light of divine wisdom. After thoroughly examining the characteristics of each creature, he assigned them appropriate and meaningful names that reflected their unique natures. From his natural understanding of all creatures, he named the one made from his rib, Woman, because she was taken from man; later, he called her Eve, as she became "the mother of all living." Gen. 2:23; 3:20.



2. So, even at this day, God shows
to us the natures and properties of all
creatures in his holy Word, that we
may thereby be led to praise and magnify
the wisdom and goodness of Him
that made them. Thus Job says (12:7,
8), “Ask now the beasts, and they
shall teach thee; and the fowls of the
air, and they shall tell thee; or speak
to the earth, and it shall teach thee;
and the fishes of the sea shall declare
unto thee.” See also Chap. 39. He
leads us, as it were, into every part of
the brute creation, putting us in mind
of the many wonders of divine power
and mercy manifested in every one of
them. So Jeremiah sends us “to the
stork and the crane, the turtle, and
the swallow, who know the appointed
time of their coming.” Jer. 8:7. Isaiah
sends us “to the ox and the ass, who
know their master's crib” (Isa. 1:3);
David and Job, “to the young ravens
that call upon God” (Ps. 147:9; Job
38:41); David again, “to the deaf adder
that stoppeth her ear” (Ps. 58:4);
Isaiah, “to the cockatrice' eggs and
vipers” (Isa. 59:5); Jeremiah, “to the
sea monsters, that draw out the breast,
and give suck to their young ones;”
adding, “the daughter of my people is
become cruel like the ostriches in the
wilderness.” Lam. 4:3. So the Song
of Solomon speaks of the “young hart,
the dove, and the foxes” (Song of Solomon
2:9, 14, 15); David, “of the hart
panting after the water-brooks” (Ps.
42:1); Solomon, “of the ant” (Prov.
6:6); David and Isaiah, “of the
eagles.” Ps. 103:5. “They that wait
upon the Lord shall renew their
strength,” like the eagles. Isa. 40:31.
Lastly, Habakkuk and Jeremiah speak
of the wolves, leopards, and lions, sent
to be executioners of divine vengeance.
Hab. 1:8; Jer. 5:6.

2. So, even today, God reveals to us the nature and characteristics of all creatures in His holy Word, so we can be inspired to praise and honor the wisdom and goodness of the Creator. As Job says (12:7, 8), "Ask the animals, and they will teach you; the birds in the sky will tell you; or talk to the earth, and it will teach you; the fish in the sea will inform you." See also Chap. 39. He guides us, as if taking us through every part of the animal kingdom, reminding us of the many wonders of divine power and mercy shown in each one. Jeremiah tells us "to the stork, the crane, the turtle dove, and the swallow, who understand the right time for their arrival." Jer. 8:7. Isaiah points us "to the ox and the donkey, who know where their owner's feeding trough is" (Isa. 1:3); David and Job refer “to the young ravens that call out to God” (Ps. 147:9; Job 38:41); David again refers "to the deaf viper that shuts its ears" (Ps. 58:4); Isaiah mentions "the eggs of vipers and cockatrices" (Isa. 59:5); Jeremiah talks about "the sea creatures that care for their young;" adding, "The daughter of my people has become harsh like the ostriches in the wild." Lam. 4:3. The Song of Solomon speaks of the "young deer, the dove, and the foxes" (Song of Solomon 2:9, 14, 15); David talks about "the deer yearning for the streams" (Ps. 42:1); Solomon mentions "the ant" (Prov. 6:6); David and Isaiah refer “to the Eagles.” Ps. 103:5. “Those who trust in the Lord will regain their strength,” like the eagles. Isa. 40:31. Finally, Habakkuk and Jeremiah mention the wolves, leopards, and lions, sent as executors of divine judgment. Hab. 1:8; Jer. 5:6.



3. So also in the New Testament,
the blessed Jesus speaks of the sparrows,
not one of which falleth to the
ground without the knowledge of our
heavenly Father. Matt. 10:29. Thus
he speaks “of the wisdom of serpents,
and the harmlessness of doves” (Matt.
10:16); of “the hen gathering her
chickens under her wings” (Matt. 23:37);
of “the eagles' following the carcass”
(Matt. 24:28); of “the dogs
that eat the crumbs that fall from
their masters' table.” Matt. 15:27.
So he describes his own sheep, with
their several properties. John 10:27,
28. Lastly, he talks of the scorpion
and serpent, which no father would
give to his children when they ask for
an egg or a fish. Luke 11:11, 12.

3. In the New Testament, Jesus talks about sparrows, explaining that not a single one falls to the ground without our heavenly Father's awareness. Matt. 10:29. He refers to “the wisdom of snakes and the innocence of doves” (Matt. 10:16); to “a hen bringing her chicks under her wings” (Matt. 23:37); to “eagles trailing the carcass” (Matt. 24:28); and to “dogs eating the leftovers that drop from their owners' table.” Matt. 15:27. He also describes his sheep and their unique traits. John 10:27, 28. Finally, he mentions scorpions and snakes, noting that no father would give those to his children when they ask for an egg or a fish. Luke 11:11, 12.



4. Here it may be considered why
the blessed Jesus himself is compared
to a lamb (Isa. 53:7), to express his
exemplary meekness and patience.
Why did the blessed Spirit light upon
the Son of God in the form of a dove
(Matt. 3:16), but because the mourning
of a dove (Isa. 38:14) resembles
the mourning of the spirit in the
hearts of the faithful. Hence Hezekiah
says of himself: “I did mourn as
a dove.” Isa. 38:14. Why had “the
four living creatures the faces of a
man, an ox, a lion, and an eagle”?
Ezek. 1:10; Rev. 4:7. They express
to us the four mediatorial offices of
Christ: his incarnation, sacrifice, resurrection,
and ascension.

4. Here we might consider why the blessed Jesus is compared to a lamb (Isa. 53:7), highlighting his remarkable meekness and patience. Why did the Holy Spirit appear to the Son of God in the form of a dove (Matt. 3:16)? It's because the mourning of a dove (Isa. 38:14) reflects the sorrow felt in the hearts of the faithful. That's why Hezekiah says of himself: "I mourned like a dove." Isa. 38:14. Why do “the four living creatures have the faces of a human, an ox, a lion, and an eagle”? Ezek. 1:10; Rev. 4:7. They represent the four mediatorial roles of Christ: his incarnation, sacrifice, resurrection, and ascension.

[pg 452]


5. Here also we may consider the
wonderful providence of God, whereby
he protects, sustains, and nourishes
all his creatures. Thus in Psalm 65
David celebrates the paternal mercies
of God towards all creatures. Again,
“O Lord, thou preservest man and
beast.” Ps. 36:6. This consideration
should strengthen our faith and secure
our perseverance in prayer, under all
the wants and necessities of soul and
body. And whereas David mentions
the word flesh, “to thee shall all flesh
come” (Ps. 65:2); this seems to have
a particular regard to our bodily
wants and sufferings (as we are flesh
and blood), such as hunger, cold, nakedness,
etc.; and should, at the same
time, put us in mind of our own vileness
and corruption, which is frequently
in Scripture expressed by the word
flesh. Isa. 40:6. The prophet gives us
further comfort, by adding, that there
is no man so vile and contemptible as
to be despised or forgotten before God.
This is expressed to us in these words:
“Thou who art the confidence of all
the ends of the earth, and of them that
are afar off upon the sea.” Ps. 65:5.
As if he had said: So great is the love
of God to mankind, that wheresoever
they are, whether by land or sea, he
still takes care to protect and defend
them. And whereas he adds, “Thou
makest the outgoings of the morning
and evening to rejoice” (ver. 8); his
meaning is, that, as God feeds and
nourishes all creatures, so he comforts
and refreshes them, too, according to
the words of St. Paul, “filling our
hearts with food and gladness.” Acts
14:17. For it is no small blessing to
feed upon his creatures with a cheerful
mind, to begin the labors of the
day with devout prayers and praises,
and to conclude them with thanksgiving.
Lastly, he assigns the cause,
in these words: “The river of God is
full of water” (ver. 9); that is, the
fountain of divine bounty, mercy, and
goodness, overflows to all his creatures,
upon which our being and comforts
entirely depend.

5. Here we can also think about the amazing way God provides for us, protecting, sustaining, and nurturing all his creations. In Psalm 65, David celebrates God’s fatherly mercies towards all living things. He even says, "Lord, you take care of people and animals." Ps. 36:6. This should strengthen our faith and help us persist in prayer, no matter what we lack or need for our souls and bodies. When David mentions the word meat, "all living beings will come to you" (Ps. 65:2), it seems to refer specifically to our physical needs and suffering (since we are flesh and blood), like hunger, cold, and nakedness. It should also remind us of our own baseness and corruption, often described in Scripture by the term meat. Isa. 40:6. The prophet comforts us further by stating that no person is too vile or insignificant to be neglected or forgotten by God. This is expressed in these words: "You who are the hope of everyone on the planet, including those who are far out at sea." Ps. 65:5. Essentially, he is saying that God’s love for humanity is so great that no matter where we are, whether on land or at sea, He continues to care for and protect us. When he adds, "You make the mornings and evenings joyful." (ver. 8), he means that just as God feeds and nurtures all creatures, He also comforts and refreshes them, echoing St. Paul’s words, “filling our hearts with food and joy.” Acts 14:17. It’s a great blessing to enjoy God’s creatures with a thankful heart, to start our day’s work with prayers and praise, and to end it with thanksgiving. Finally, he gives the reason for this in these words: "The river of God is overflowing with water." (ver. 9); that is, the source of divine generosity, mercy, and goodness overflows to all his creatures, which our existence and comfort entirely rely on.



6. To this also may be referred that
passage of the Psalmist, “All wait
upon thee, that thou mayest give
them their meat in due season.” Ps. 104:27.
And not only so, but he represents
also the brute creatures as
sensible of this dependence upon God,
“The young lions roar after their
prey, and seek their meat from God”
(Ps. 104:21); intimating thereby, that
God, the Preserver of nature, is moved
to pity and to assist the distresses and
sufferings of every creature; and that
the wants of every part of his creation,
whether animate or inanimate,
are a sort of silent prayer to the great
author and preserver of their being.
And this is called by St. Paul, “the
earnest expectation of the creature.”
Rom. 8:19. Here let us consider likewise
what an infinite variety of creatures
there are contained in the air,
earth, and sea, and that God has mercifully
provided for the comfortable
subsistence of every one, in a way
suitable to their proper natures. And
if God takes such care of the meanest
of his creatures, it would be wrong to
imagine, that man, created in his own
image, should be neglected or forgotten
by him.

6. This can also be linked to the passage from the Psalm, "Everyone depends on you to provide them their food at the right time." Ps. 104:27. Not only that, but it also depicts the animals as aware of their dependence on God, "The young lions roar for their prey and look to God for their food." (Ps. 104:21); suggesting that God, the Preserver of nature, is moved to compassion and helps the distress and suffering of every creature; and that the needs of every part of his creation, whether living or non-living, are like a silent prayer to the great creator and sustainer of their existence. This is referred to by St. Paul as "the sincere hope of the creature." Rom. 8:19. Here we should also consider the infinite variety of creatures that exist in the air, earth, and sea, and that God has graciously provided for the well-being of each one, in a way that suits their nature. And if God takes such care of the least of his creatures, it would be unreasonable to think that man, created in his own image, would be neglected or forgotten by him.



7. And since there are more creatures
in the earth, air, and sea, than
there are men in the whole world; and
the providence of God is extended to
the meanest and smallest of his creatures,
how is it possible that man
should be forgotten,—man, that lives,
moves, and has his being in him; “for
in him we live, and move, and have
our being,” saith St. Paul (Acts
[pg 453]
17:28),—man, that is sustained by his
power: for “he upholdeth all things
by the word of his power” (Heb. 1:3)—man,
whom he has made with his
own hand; according to Isaiah 64:8.
“O Lord, thou art our Father; we are
the clay, and thou art the potter, and
we all are the work of thy hand;”—man,
whom he has redeemed by the
blood of his only begotten Son, and
sealed with his Holy Spirit? In a
word, God can no more forget man,
than he can forget Himself. So that
we have all the reason in the world to
depend upon him, that he will give us
meat in due season.

7. And since there are more creatures in the earth, air, and sea than there are people in the whole world; and the providence of God extends to the tiniest and least significant of His creatures, how is it possible that man should be forgotten,—guy, who lives, moves, and exists in Him; "for in him we live, we move, and we exist," says St. Paul (Acts [pg 453] 17:28),—man, who is sustained by His power: for "he upholds everything by the word of his power" (Heb. 1:3)—guy, whom He has made with His own hand; according to Isaiah 64:8. "Lord, you are our Father; we are the clay, and you are the potter, and we are all the work of your hand."



8. The Psalmist goes on: “That
thou givest them, they gather: thou
openest thy hand, they are filled with
good.” Ps. 104:28. In these words is
expressed that power, whereby the
creatures are preserved. And this consists
in a certain natural sagacity or
instinct implanted in them by God,
by which every one of them is prompted
to look out, and procure such things
as are proper for the support of life
and being. And the pleasure which
they receive in this exercise, is a sort
of gratitude and acknowledgment to
God whom they seem to look upon
and rejoice in, as their Maker, Preserver,
and Benefactor.

8. The Psalmist continues: "What you give to them, they collect; you open your hand, and they are filled with good things." Ps. 104:28. These words express the power through which creatures are sustained. This power comes from a certain natural awareness or instinct given to them by God, which drives each creature to seek out and obtain what it needs for survival. The enjoyment they find in this process is a form of gratitude and recognition towards God, whom they see as their Creator, Sustainer, and Benefactor.



9. Now if God takes so much care
for the comfortable subsistence of all
his creatures, we cannot think that he
made man for perpetual anguish and
sorrow, but must conclude that he is
pleased to see us innocently cheerful
in the fear of God. So, in Psalm 90:15,
we are directed to pray, that God
would make us glad according to the
days wherein he afflicted us; and the
years in which we saw evil. He promises
his servants that they shall eat,
drink, and rejoice (Isai. 65:13); and
from the words of David, it plainly
appears that he intends to feed his
servants, not sparingly, but plentifully
and bountifully; to which end, he maketh
his paths drop fatness. Ps. 65:11.
Experience itself also teaches us,
that all creatures are so plentifully fed
by God, that, at proper seasons, the
birds of the air, the wild beasts of the
forest, the cattle in the fields, and the
fish of the sea, offer themselves, fattened
and prepared, for the use and
nourishment of man; and in that
sense also “his paths drop fatness.”
So wonderful is the providence, so
transcendent is the wisdom, so great
is the concern of God, to provide for
all the necessities of his children.

9. Now, if God cares so much for the comfortable living of all his creatures, we can't think that he made humans for constant pain and suffering, but must conclude that he wants to see us joyfully innocent in our fear of God. In Psalm 90:15, we are instructed to pray that God would make us happy according to the days in which he troubled us and the years in which we faced hardships. He promises his servants that they will eat, drink, and celebrate (Isaiah 65:13); and from David's words, it’s clear that he intends to provide for his servants not just sparingly but abundantly and generously; for this purpose, he makes his paths overflow with goodness. Ps. 65:11. Experience itself teaches us that all creatures are so abundantly provided for by God that, at the right times, the birds of the air, the wild animals of the forest, the livestock in the fields, and the fish of the sea present themselves, well-fed and ready, for the sustenance of mankind; and in that sense also, “his paths overflow with plenty.” So remarkable is God's providence, so extraordinary is his wisdom, and so great is his concern to meet all the needs of his children.



10. And then the Psalmist adds,
“Thou hidest thy face, they are troubled;
thou takest away their breath,
they die, and return to their dust.
Thou sendest forth thy spirit, they are
created; and thou renewest the face
of the earth.” Ps. 104:29, 30. His
meaning is, that the life of all creatures
is nothing else but the breath
of God. This quickening virtue and
power of God, is that word by which
all things were made. “By the word
of the Lord were the heavens made;
and all the host of them by the breath
of his mouth.” Ps. 33:6. And this
word was not an empty sound, but became
the life of all creatures, resting
upon them as a principle of life and
power; as St. Paul tells us, “the Lord
upholdeth all things by the word of
his power.” Heb. 1:3. So that the
life and being of all things as much
depend on God, as the shadow of a
tree does upon the substance.

10. Then the Psalmist adds,  
"You hide your face, and they are disturbed;  
you take away their breath,  
they die and turn back to dust.  
You send out your spirit, and they are  
made new; you renew the face  
of the earth." Ps. 104:29, 30. His  
point is that the life of all creatures  
is nothing but the breath  
of God. This life-giving presence and  
power of God is the word by which  
everything was created. "By the word of the Lord, the heavens were created, and all their hosts by the breath of His mouth." Ps. 33:6. And this  
word was not just an empty sound, but became  
the life of all creatures, resting  
on them as a source of life and  
power; as St. Paul tells us, “the Lord  
supports everything by the power of  
his word.” Heb. 1:3. So the  
life and existence of all things depend on God just as  
the shadow of a tree depends on its substance.



11. Thus when God withdraws this
word of life, or vital power, from the
creatures, they immediately sink into
their primitive nothingness. The whole
world is full of God, “of whom, and
through whom, and to whom are all
[pg 454]
things.” Rom. 11:36. He is said to
be “above all, and through all, and
in us all” (Eph. 4:6): so that “the
Lord is the strength of our life.” Ps.
27:1; Deut. 30:20. For as men of
sorrowful and distressed spirits perceive
a true and vital power in the
word of God; so there is in all creatures
a sort of natural and vital power,
which is nothing else but the Word of
Creation. By virtue of this Word
also, all the creatures are blessed and
do multiply. By this, the face of the
earth is every year renewed by a succession
of plants, fruits, and living
creatures, as if there were a new world
every year. “While the earth remaineth,”
saith God to Noah, “seed-time
and harvest, and cold and heat,
and summer and winter, and day and
night, shall not cease.” Gen. 8:22.
By the same blessing, the world is preserved
to this day.

11. So, when God takes away this word of life or vital power from the creatures, they instantly fall back into their original nothingness. The entire world is filled with God, "from whom, through whom, and to whom are all things." Rom. 11:36. He is said to be “above all, throughout all, and within us all” (Eph. 4:6): so that "The Lord is the strength of our lives." Ps. 27:1; Deut. 30:20. Just as people with troubled and distressed spirits feel a real and vital power in the word of God, there is in all creatures a sort of natural and vital power, which is nothing but the Word of Creation. Thanks to this Word, all creatures are blessed and reproduce. The earth is renewed every year by a cycle of plants, fruits, and living creatures, as if there were a new world each year. “As long as the earth exists,” says God to Noah, “Planting and harvest, cold and heat, summer and winter, and day and night, will not stop.” Gen. 8:22. By the same blessing, the world is preserved to this day.




12. This wonderful and universal
Providence of God, consists chiefly in
three things. First, in his knowledge.
“Known unto God are all his works
from the beginning of the world.”
Acts 15:18. By this infinite and incomprehensible
wisdom, he knows,
sees, and hears all things; therefore he
is called in Scripture, “the God that
liveth and seeth.” Gen. 16:14 (margin).
No creature is hidden from him,
but all things are naked and open in
his sight. Heb. 4:13. And he is called
“the Living,” not only because he
himself liveth forever, but also because
he is the life of all things.

  
12. This amazing and universal Providence of God consists mainly of three things. First, in his knowledge.  
"God knows all His works from the beginning of the world." Acts 15:18. With this infinite and incomprehensible wisdom, he knows, sees, and hears everything; that's why he's referred to in Scripture as "the God who lives and sees." Gen. 16:14 (margin). No creature is hidden from him; all things are exposed and laid bare in his sight. Heb. 4:13. He is called “the Living,” not only because he himself lives forever, but also because he is the life of all things.




13. The second head of divine Providence,
is the fatherly goodness of God
(Matt. 6:26), by which He taketh
care of all things: “He maketh his
sun to rise on the evil, and on the
good.” Matt. 5:45. So, then, if his
mercy be not only extended to the
least, but even to the undeserving
parts of his creation; how ungrateful
are we, if we entertain any suspicions
of so indulgent a Father. And if
nothing be done upon earth but by
his appointment and direction, we may
hence learn to submit with patience
to everything that befalls us, without
repining or murmuring against God;
firmly believing that he careth for us,
and by his unsearchable wisdom ordereth
all things for our good and his
own glory. On the other hand, if he
take from us our riches, honors, health,
and other worldly blessings, we must
resign them with cheerfulness, and
say with Job, “The Lord gave, and
the Lord hath taken away.” Job 1:21.
That good man gave thanks to
God for his adversity, as well as for
his prosperity; and the former very
often proves the greater blessing of
the two.

  
13. The second aspect of divine Providence is the fatherly goodness of God (Matt. 6:26), by which He takes care of everything: "He makes his sun rise on both the evil and the good." Matt. 5:45. So, if His mercy is extended not only to the least but even to the undeserving parts of His creation, how ungrateful are we if we harbor any doubts about such a generous Father? And if nothing happens on earth without His appointment and direction, we can learn to accept everything that comes our way with patience, without complaining or grumbling against God; firmly believing that He cares for us and, through His unfathomable wisdom, orders all things for our good and His glory. On the flip side, if He takes away our wealth, honors, health, and other worldly blessings, we must let go of them cheerfully and say with Job, "The Lord gave, and the Lord took away." Job 1:21. That good man gave thanks to God for his hardships as well as for his blessings; often, the former proves to be the greater blessing of the two.




14. The third head of God's universal
providence over all his creatures
is, his omnipotence. By this he is always
present to his creatures, governing
and preserving them; by this he
governs the hearts of all men, and
turneth them which way he pleases.
Ps. 33:15. Whence it follows, that
in all our thoughts, words, and actions,
we ought to have a lively and devout
sense of the divine omnipresence, and
dread to do anything that is hateful
in his sight. For as is the clay in
the hand of the potter, so are men in
the hand of God, even as we read in
Jeremiah, “Arise and go down to the
potter's house: and I went down, and
behold, he wrought a work on the
wheels. And the vessel that he made
of clay was marred in the hand of
the potter; so he made it again another
vessel, etc.” Jer. 18:2. The prophet
intimates thereby that God, who afflicteth
and breaketh us to pieces, can
also heal and restore us again.

  
14. The third aspect of God's universal care for all his creatures is his all-powerful. Through this, he is always present with his creations, governing and sustaining them; he directs the hearts of all people and leads them where he wishes. Ps. 33:15. Therefore, in everything we think, say, and do, we should maintain a vibrant and sincere awareness of God’s omnipresence and be wary of doing anything that would be displeasing to him. Just as clay is in the hands of the potter, so are we in God's hands, as we read in Jeremiah, "Get up and go to the potter's house." So I went down, and I saw him working at the wheels. The clay vessel he was making got messed up in the potter's hands, so he reshaped it into another vessel, etc." Jer. 18:2. The prophet suggests that God, who breaks and afflicts us, can also heal and restore us.

[pg 455]



15. Moreover, as we are assured
that God is everywhere present, and
preserves and governs everything, it
follows that he is so careful of his own
servants, that not a hair of their heads
can fall to the ground (Matt. 10:30;
Luke 21:18; Acts 27:34) without
his permission; and that he preserveth
and keepeth us in the midst of
our enemies, as we have it frequently
expressed in the Psalms. Ps. 23:4;
27:1; 121:5. So when we are in
distress, and there are no apparent
hopes of relief, we should support
ourselves with this consideration:
that the Lord himself, “great in counsel,
and mighty in work” (Jer. 32:19),
who laid our cross upon us, can
easily lighten it, or strengthen us to
bear it. Let us “commit our way
unto the Lord” (Ps. 37:5), like Abraham,
who was ready to offer up his
only son, without questioning how
God could perform his promise to him,
but cast all his care upon God. Gen.
22:8; Rom. 4:18; Heb. 11:19.

  
15. Furthermore, since we know that God is always present and oversees everything, it makes sense that He takes such care of His servants that not a single hair on their heads can fall to the ground (Matt. 10:30; Luke 21:18; Acts 27:34) without His permission; and that He protects and keeps us safe even among our enemies, as is often expressed in the Psalms. Ps. 23:4; 27:1; 121:5. So when we are struggling and there seem to be no signs of relief, we should remember this: that the Lord Himself, "great at giving advice and powerful in action" (Jer. 32:19), who has placed our burdens upon us, can easily lighten them or give us the strength to carry them. Let us "trust in the Lord with our actions" (Ps. 37:5), just like Abraham, who was willing to sacrifice his only son without questioning how God could fulfill His promise, but instead placed all his concerns in God's hands. Gen. 22:8; Rom. 4:18; Heb. 11:19.




16. And then, the consideration of
God's providence raises in us faith,
hope, and patience, of which we have
examples in Job, David, and Christ
himself. The blessed Jesus, knowing
that he was appointed by God to die,
preserved his meekness and patience
all the days of his life, yea, even in
the very agonies of death. Phil. 2:8.
Thus David patiently endured banishment
for years, attended with injuries,
reproaches, poverty, and contempt;
knowing assuredly that it was God
that laid it upon him. This makes him
cry out, “Thou, O Lord, art a shield
for me; my glory, and the lifter up
of mine head.” Ps. 3:3. To which
may be referred that passage, “The
Lord killeth, and maketh alive; he
bringeth down to the grave, and
bringeth up. The Lord maketh poor,
and maketh rich; he bringeth low,
and lifteth up.” 1 Sam. 2:6, 7.


16. The consideration of God's providence instills in us faith, hope, and patience, which we see exemplified in Job, David, and Christ himself. Blessed Jesus, knowing that God had designated him to die, maintained his humility and patience throughout his life, even in the agonies of death. Phil. 2:8. Similarly, David endured years of exile filled with hardship, insults, poverty, and contempt, understanding that it was God who allowed it to happen. This prompted him to declare, "You, Lord, are my shield; my glory, and the one who lifts my head." Ps. 3:3. This relates to the statement, "The Lord kills and gives life; he causes some to go down to the grave and raises others up. The Lord makes people poor and makes them rich; he brings some down and lifts others up." 1 Sam. 2:6, 7.



17. But before we conclude this subject,
we must say something particularly
of man, the crown and masterpiece
of the creation, of his excellence
and prerogatives, which must be very
great, forasmuch as God himself has
declared, that “his delights are with
the sons of men.” Prov. 8:31. For
if all things were created for the use
of man, and he is the end of this visible
creation, it follows that he is the
perfection of it. Reason itself convinces
us, that whatsoever is the end
and perfection of all things, must be
more excellent than all others. So,
then, all the beauty of fountains, fields,
flowers, trees, fruits, and woods, yea,
and all the glittering brightness of
heaven, the sun, moon, and stars, are
not to be compared with, the native
and original excellence of man, for
whose sake and benefit they were all
created. For as Solomon in all his
glory was not to be compared with
the flowers of the field (Matt. 6:29);
so the excellence of man, especially as
to his soul, far transcends not only the
external glory of Solomon, but all the
beauties of this lower world, yea, and
of the sun itself.

17. But before we wrap up this topic, we need to say something specific about man, the crown and masterpiece of creation, his greatness and privileges, which must be significant, since God himself has declared that "His joys are with the children of humans." Prov. 8:31. If everything was created for man's benefit, and he is the purpose of this visible creation, it stands to reason that he is its perfection. Logic tells us that whatever is the end and perfection of all things must be greater than everything else. Therefore, all the beauty of fountains, fields, flowers, trees, fruits, and woods, as well as the shining brilliance of heaven, the sun, moon, and stars, can't compare to the inherent and original excellence of man, for whom all of these were created. Just as Solomon in all his glory was not a match for the flowers of the field (Matt. 6:29), the greatness of man, especially regarding his soul, far exceeds not only Solomon's external glory but also all the beauties of this earthly realm, and even the sun itself.




18. And as for the soul, we may
judge of its excellency and beauty by
the form and comeliness of the body
which God has prepared for its reception
and residence. He provided a
comely mansion for so excellent a
guest. So, if we should see the spotless
beauty of the original human
body, we should easily judge of the
beauty of its divine inhabitant. Even
now, in this corrupt and depraved
state of nature, we see what attractive
charms there are in beauty. Moreover,
we may judge yet farther of the
beauty of human nature, by the glories
[pg 456]
of the place in which God at first
placed man; which was Paradise itself,
a garden full of joy and celestial pleasures,
infinitely exceeding all the glory
and beauty of the present world. For
if the place were so glorious, what
must the owner of it be, for whose
sake it was created?


18. As for the soul, we can judge its excellence and beauty by the form and appearance of the body that God has prepared for it to inhabit. He chose a beautiful home for such an extraordinary guest. So, if we could see the perfect beauty of the original human body, we would easily recognize the beauty of its divine inhabitant. Even now, in this corrupt and flawed state of nature, we can see the appealing qualities that beauty possesses. Furthermore, we can judge even more about the beauty of human nature by considering the glory of the place where God first placed man; which was Paradise itself, a garden full of joy and heavenly pleasures, far surpassing all the glory and beauty of our current world. For if the place was so magnificent, how glorious must be its owner, for whom it was created?  
[pg 456]




19. Another great argument of the
dignity of human nature is, that the
angels themselves are appointed to
minister unto us (Heb. 1:14); and
that we were created, as it were, by a
particular decree of the ever-blessed
Trinity. “Let us make man,” saith
God, “in our image, after our likeness.”
Gen. 1:26. So that how great
soever our dignity may be, by that
singular decree and counsel by which
we were made, yet that which arises
from the image of God, in which we
were created, is much greater. Therefore,
when he created the sun, moon,
and all the host of heaven, he but
spake the word, and they were made.
But when he was about to make man,
the greatest and noblest of all his
works, he ushers it in with a kind of
solemnity, saying, “Let us make man.”
How wonderful is that counsel! How
solemn is that decree! How transcendent
is the dignity of human nature!

  
19. Another strong argument for the dignity of human nature is that even angels are assigned to serve us (Heb. 1:14), and that we were created by a specific decree of the ever-blessed Trinity. “Let’s create man,” says God, “in our image, according to our likeness.” Gen. 1:26. So, no matter how great our dignity may be due to that unique decree and counsel through which we were made, what comes from being created in the image of God is far greater. Therefore, when He created the sun, moon, and all the stars in the sky, He simply spoke, and they were made. But when He was about to create man, the greatest and noblest of all His works, He introduces it with a certain solemnity, saying, “Let's create mankind.” How amazing is that counsel! How serious is that decree! How extraordinary is the dignity of human nature!



20. For though the sun, moon, and
stars, and all the lower world, were
made with wonderful wisdom and
power; yet that deliberation does not
seem to have been used there as in the
creation of man; forasmuch as in him,
the glory and majesty of God were more
particularly and gloriously to be manifested.
All the other creatures bear
upon them certain marks and signatures
of divine goodness and power,
but man is the very image and likeness
of God. For it is not said, Let
us make man in the image of the sun,
or of the moon, or of the angels; but
“in our likeness,” that our own image
may be clearly represented in him.

20. Although the sun, moon, and stars, along with everything else in the world, were created with incredible wisdom and power, it seems that the same level of thought wasn’t applied to them as it was in the creation of person; because in man, God's glory and majesty were meant to be shown in a more specific and glorious way. All other creatures have certain signs and marks of divine goodness and power, but man is the true image and likeness of God. It’s not said, "Let us make man in the image of the sun, or of the moon, or of the angels;" but "in our image," so that our own image can be clearly reflected in him.



21. Consider, therefore, the beauty
and dignity of thy soul, which is created
in the image and likeness of God,
so that the glories of the divine majesty
are, in a certain proportion,
transferred to thee. How much reason
have we then to avoid all impurity
and uncleanness, that we defile not
the beauty of the divine image. For
if we are thereby exalted to the highest
glory and honor that our nature
is capable of, how unworthy and ungrateful
would it be, to pollute it by
any uncleanness, and so forfeit that
glory which God has bestowed on us.

21. So, think about the beauty and dignity of your soul, which is made in the image and likeness of God, meaning that the greatness of divine majesty is, in a way, reflected in you. We have every reason to steer clear of all impurity and uncleanliness so that we don't tarnish the beauty of that divine image. If we are elevated to the highest glory and honor that our nature can achieve, how unworthy and ungrateful would it be to taint it with any form of uncleanliness, and thus lose that glory that God has given us.



22. How highly is a picture or statue
prized, that is well executed by an
eminent hand! Could such a picture
or statue be endued with understanding,
how would it esteem its maker,
and take all opportunities of showing
its own gratitude, and its maker's
glory! How senseless then, how ungrateful
is man, to forget the hand that
formed him! to despise that excellent
beauty with which his Maker endued
him! to pollute it with all kinds of
impurity! Plato, himself, a pagan,
has told us, that “the beauty of the
soul consists in virtue and piety.”
But did we only consider the union of
our souls with God and Christ, the
righteousness of Christ wherewith our
souls are clothed, as with a garment
of glory and immortality (Isa. 61:10),
we should more easily understand
what the true and inward beauty of
our souls is, which depends entirely
upon that of Jesus Christ. And if it
be so, who can question but that the
soul is most exquisitely beautiful, since
it derives its beauty from Him who is
beauty itself?

22. How highly is a picture or statue valued when it’s created by a skilled artist! If such a picture or statue could understand, how it would appreciate its creator and seize every chance to express its gratitude and showcase its maker's greatness! How senseless and ungrateful it is for humans to forget the hand that shaped them! To disregard the incredible beauty given to them by their Creator! To tarnish it with all sorts of impurities! Plato, a pagan, has said that "The beauty of the soul lies in virtue and devotion." But if we only reflected on the connection between our souls and God and Christ, the righteousness of Christ that wraps our souls like a garment of glory and immortality (Isa. 61:10), we would better grasp what the true and inner beauty of our souls is, which completely relies on that of Jesus Christ. And if that’s the case, who can doubt that the soul is incredibly beautiful, since it gets its beauty from Him who is beauty itself?



23. To this belongs that passage of
[pg 457]
the prophet Ezekiel, “Thy renown
went forth among the heathen for thy
beauty; for it was perfect through
my comeliness which I had put upon
thee, saith the Lord God.” Ezek. 16:
14. If children partake of the beauty
of their parents according to the flesh;
it is reasonable to believe, that our
souls, by spiritual regeneration, receive
a spiritual beauty from God.
Moreover, it cannot be doubted that
they are the most beautiful of all creatures,
since the Son of God himself
does not disdain to betroth himself
unto them, and to adorn them with
his own light and beauty. Upon this
account, the faithful soul is called, “a
king's daughter, all glorious within,
whose clothing is of wrought gold.”
Ps. 45:15. If a plebeian woman be
ennobled by marriage with a husband
of quality, can we doubt but that the
faithful soul, by being married to the
most noble and beautiful spouse, shall
also partake, in a high degree, of His
beauty and glory. Upon this Irenæus
has a fine thought. He says, that
“the glory of man is God, but the receptacle
of all the operations of divine
wisdom and goodness, is man.”

23. This relates to the passage from 
[pg 457] 
the prophet Ezekiel, "Your beauty became famous among the nations; it was perfect because of the splendor I had given you, says the Lord God." Ezek. 16:14. If children inherit the beauty of their parents physically, it makes sense to believe that our souls, through spiritual rebirth, receive a spiritual beauty from God. Furthermore, it's undeniable that they are the most beautiful of all beings since the Son of God himself chooses to unite with them and adorn them with his own light and beauty. For this reason, the faithful soul is called, "a princess, radiantly beautiful on the inside, dressed in stunning gold." Ps. 45:15. If an ordinary woman can be elevated by marrying a man of high status, can we doubt that the faithful soul, united with the most noble and beautiful spouse, will also share in His beauty and glory? Irenæus has a lovely insight on this. He says, "The glory of humanity is God, but the medium through which all divine wisdom and goodness operates is humanity."



24. Lastly, as it is beyond all controversy,
that the most high God particularly
delights to dwell in the soul
of man; that he has sanctified it to be
the temple of the Holy Ghost, the
habitation of the Father, and the bride-chamber
of the most beautiful spouse,
the Lord Jesus Christ, we may therefore
conclude that the soul is the most
beautiful of all creatures. And as Ezekiel
tells us that “our soul is perfected
by the comeliness of God”
(Ezek. 16:14); how great must that
beauty, how rich must that attire, how
transcendent must those ornaments
be, which so great and noble a spouse
can bestow upon the bride which he
has prepared for himself? O how
wonderful is this grace! How incredible
is the beauty which God bestows
upon human souls! Could it but be
seen by mortal eyes, it must charm
the most stupid beholder. And this
beauty increases every day by our
prayers, and devout approaches to
God. So that “we are changed from
glory to glory, as by the Spirit of the
Lord.” 2 Cor. 3:18. For if the face
of Moses, after conversing a few days
with God, shone with the brightness
of divine glory (Exod. 34:35); how
much more shall our souls, by the
same conversation, be enlightened and
beautified with higher degrees of light
and glory?—Of this subject we shall
speak more fully in Part II, of this
Fourth Book, which refers to man in
particular.

24. Finally, it’s undeniable that the most high God especially loves to dwell in the human soul; He has made it the temple of the Holy Spirit, the home of the Father, and the bridal chamber of His most beautiful spouse, the Lord Jesus Christ. Therefore, we can conclude that the soul is the most beautiful of all creations. As Ezekiel tells us that "Our soul is made whole by the beauty of God." (Ezek. 16:14), just imagine how great that beauty must be, how rich that attire, how exquisite those decorations are, which such a noble spouse can give to the bride He has prepared for Himself. Oh, how amazing is this grace! How incredible is the beauty God bestows upon human souls! If only it could be seen by mortal eyes, it would enthrall even the most indifferent observer. And this beauty grows every day through our prayers and sincere moments with God. Thus, "We are transformed from glory to glory through the Spirit of the Lord." 2 Cor. 3:18. If Moses’ face shone with divine glory after a few days with God (Exod. 34:35), how much more will our souls, through the same relationship, be enlightened and beautified with even greater levels of light and glory?—We will discuss this topic in more detail in Part II of this Fourth Book, which specifically addresses humanity.





[pg 458]





 Part II.


 Treating Specially of Man.







 Chapter 1.


God, An Infinite And Eternal Being.



Oh, Lord God! Look, you have created the heavens and the earth with your great power and outstretched arm, and nothing is too difficult for you.Understood! Please provide the text you'd like me to modernize.The Great, the Mighty God, the Lord of hosts, is His name; great in wisdom and powerful in action.Understood! Please provide the text you would like me to modernize.Jer.32:17-19.



God is the origin of the life and
being of all creatures: whence it
follows, that he was before all creatures,
both an eternal Being, and
eternal Life itself; otherwise he could
not have given life and being to his
creatures. But the infinity of God
yet more plainly appears from the
mind and thoughts of man. For as
the mind of man can in a moment run
through the whole circle of heaven,
and comprehend in imagination all
the creatures of the universe; it follows,
that God who made him, comprehends
all these things in a more
perfect manner, and by consequence
must be infinite.

God is the source of life and existence for all creatures: this means that He existed before all creatures, both as an eternal Being and as eternal Life itself; otherwise, He couldn't have given life and existence to His creatures. However, God's infinity is even more evident from the human mind and thoughts. Just as the human mind can quickly envision the entire universe and imagine all the creatures within it, it follows that God, who created the mind, understands all these things in a much more perfect way, and therefore must be infinite.



2. All the attributes of God are essential
to him. As therefore he is infinite,
so are his essence and life also
infinite. For essence and life are inseparable
from him. Moreover, as he
has endued the soul of man with wisdom
and understanding, it follows that
the understanding and wisdom of God
must be infinite. For whatsoever is
in God, is essentially and eternally in
him. And as the unity of the divine
nature is so perfect that his wisdom
cannot be separated from his essence
and life, it follows that both are alike
infinite and eternal.

2. All of God's qualities are essential to who He is. Just as He is infinite, so are His essence and life also infinite. Essence and life are inseparable from Him. Furthermore, since He has endowed the human soul with wisdom and understanding, it follows that God's wisdom and understanding must also be infinite. Everything that is in God exists essentially and eternally within Him. And since the unity of the divine nature is so perfect that His wisdom cannot be separated from His essence and life, it follows that both are equally infinite and eternal.




3. But if the wisdom of God be
eternal and infinite, it will follow that
He knoweth all things from eternity.
Moreover, as his essence is unchangeable,
equally filling all places; so his
understanding does not proceed by
way of rational connection, or discursive
operation from one idea to another.
He knoweth and understandeth
all things in an instant, and to
him there is nothing past or to come,
but the whole circle of eternity is
present to him. For as God stands in
need of no creature to add anything
to the perfection of his being, so neither
does he need any creature with respect
to his understanding. And as he is
God, independently of all creatures;
so he penetrates and comprehends all
things in himself. So that the sands
of the sea, and the drops of the rain,
and eternity, are alike known to him.
[pg 459]
And not so much as a bird of the air,
or a hair of our heads, can fall to the
ground without him. Matt. 10:29, 30.
He knoweth the days of the world,
every hour and moment of time, with
its several periods and revolutions;
nor is anything under the heavens
hidden from him. For as by his infinite
power he created all things, so
by his infinite wisdom he understands
and comprehends all things; even the
most secret thoughts of man. Ps. 139:2,
&c.

  
3. If God's wisdom is eternal and infinite, it follows that He knows all things from eternity. Since His essence is unchanging and present everywhere, His understanding doesn't work like ours, moving from one idea to another. He knows and understands everything in an instant, and for Him, there is no past or future; the whole circle of eternity is always present. Just as God doesn't need any creature to enhance His perfection, He also doesn't need any creature to understand. As He exists independently of all creatures, He perceives and comprehends everything within Himself. So, the sands of the sea, the drops of rain, and eternity are equally known to Him. [pg 459]  
Not even a bird in the air or a hair on our heads can fall to the ground without His knowledge. Matt. 10:29, 30. He knows every day of the world, every hour and moment, along with each period and cycle; nothing under the heavens is hidden from Him. Just as His infinite power created all things, His infinite wisdom understands and comprehends everything, including the most secret thoughts of man. Ps. 139:2, &c.



4. Moreover, as his essence, life,
and wisdom, so also his power is infinite,
and all are equally incapable of
any addition or diminution. Lastly,
forasmuch as no creature can oppose
or set bounds to his power, therefore,
he is Almighty. All which must necessarily
be, forasmuch as his essence, life,
wisdom, and power, are inseparable.

4. Furthermore, just like his essence, life, and wisdom, his power is limitless, and none of these can be increased or decreased. Lastly, since no creature can challenge or limit his power, he is Almighty. All of this must be the case because his essence, life, wisdom, and power are inseparable.









 Chapter 2.


God, The Supreme Good.



All things are from him, through him, and for him.Understood. Please provide the text you'd like me to modernize.Rom.11:36 AM.



As He must be the chief and only
good, in whom all good things
are contained; it follows that glory
and praise belong to God alone, because
from him, and by him, and for
him, are all things.

As He must be the main and only good one, in whom all good things are found; it follows that glory and praise belong to God alone, because all things come from Him, are made by Him, and exist for Him.



2. All the goodness that is found
scattered up and down among the
creatures, is in a most perfect and excellent
manner and degree contained
in him. So that whosoever turns himself
to the creatures, and cleaves unto
them, will always find himself poor,
needy, and distressed: whilst he that
turneth unto God with his whole heart,
pursues the chief and most perfect
good, and shall be blessed in the enjoyment
of it: ever rich, ever at ease,
ever blessed in the fruition of his God.
By this it appears that perfect happiness
is not to be found in the enjoyment
of the creatures, and that they
who fix their hearts and desires on the
world, can expect nothing but anguish,
disquiet, and disappointments,
both in life and in death; for they
have not that chief good, which alone
can satisfy and make happy the soul
of man.

2. All the goodness found scattered among creatures is perfectly and excellently contained in Him. So, anyone who turns to the creatures and clings to them will always find themselves poor, needy, and distressed. Meanwhile, whoever turns to God with their whole heart pursues the greatest and most perfect good and will be blessed in enjoying it: always rich, always at ease, and always blessed in experiencing their God. This shows that perfect happiness cannot be found in the enjoyment of creatures and that those who set their hearts and desires on the world can expect nothing but pain, unease, and disappointments, both in life and in death; because they lack that ultimate good, which alone can satisfy and make the human soul happy.



[pg 460]






 Chapter 3.


Man, The Most Noble Of All Creatures, And Made For The Service Of
God.



Know that the Lord is God: it is he who made us, not we ourselves; we are his people, and the sheep of his pasture.Understood. Please provide the text you would like me to modernize.Ps.100:3.



All the creatures, in their several
kinds and orders, were created
by God for the use and benefit of man.
Thus we see corn and pasture produced,
these feeding the living creatures,
and all serving for food to mankind.
One assists another, the higher
wheel setting the lower in motion,
and all in a wonderful harmony concurring
to one great end, which is the
use and benefit of man.

All the creatures, in their various kinds and types, were created by God for the use and benefit of humanity. Thus we see crops and grazing land produced, which feed the living beings, and all serve as food for people. One helps another, the higher wheel moving the lower, and all working together in a wonderful harmony toward one great purpose, which is the use and benefit of humanity.



2. Now, if all this be for his sake,
he is certainly more noble than they
all; and hence he should learn what
dependence he has upon God, and
what duty and service he owes to
Him who has appointed all the creatures,
in their order, to minister to his
necessities.

2. Now, if all of this is for his benefit, he is definitely more noble than all of them; therefore, he should understand his reliance on God and the responsibilities he has towards Him who has arranged all of creation to serve his needs.



3. And, as all the creatures seem to
aim at no other end than the use and
service of man, and seem to rest and
be satisfied in obtaining that end; so
ought man likewise to show the same
diligence and faithfulness in the service
of God, that the creatures show
to him. All his works and labors
ought to be directed to this one end,
namely, to accomplish the will of God,
and do nothing but that which is well-pleasing
in his sight. For as all things
are incessantly employed in serving
man, the noblest of all creatures, so
there is all the reason in the world
that he should be as constant and assiduous
in the service of God, who is
perfection itself, and to whom alone
he is indebted for that superiority
which he has over the rest of the
creatures.

3. Just as all creatures seem to aim for nothing more than the use and service of humans, finding fulfillment in achieving that purpose, so humans should also show the same dedication and commitment in serving God that creatures show to them. All their efforts and work should be focused on one goal: to fulfill God's will and do only what is pleasing in His sight. Since all things are continuously engaged in serving humans, the highest of all creatures, it stands to reason that humans should be equally diligent and devoted in serving God, who is the essence of perfection and to whom they owe their superiority over other creatures.









 Chapter 4.


God Made Man In His Own Image, In Order That He Might Delight In
Him.



I found joy in companionship with people.Understood. Please provide the text you would like me to modernize.Prov.8:31 AM.The Lord will take joy in His creations.Understood! Please provide the text you'd like me to modernize.P.S.104:31.



Every artist has a love for the
works of his own hands, and
that induces him to take so much
pains about them. “God saw every
thing that he had made, and, behold, it
was very good.” Gen. 1:31. But if he
took so much delight in the general
survey of his works, how much greater
pleasure must he take in man,
whom he created after his own image.

Every artist loves the creations of their own hands, which drives them to put in so much effort. "God looked at everything He had created, and, sure enough, it was really good." Gen. 1:31. But if He took such joy in the overall view of His works, how much greater pleasure must He have in humanity, whom He created in His own image.



2. For the more anything resembles
ourselves, the more tenderly do we
[pg 461]
love it. A father has a stronger affection
for his son, who partakes of
his own nature, than for a house
which he himself has builded, though
ever so exact and regular in itself.

2. The more something resembles us, the more affection we feel for it. A father loves his son, who shares his own nature, more than a house he has built, no matter how perfect and well-constructed it may be.



3. Moreover, as God takes pleasure
in a creature made to resemble himself,
therefore, it was necessary, that
after the other creatures were formed,
he should create man in his own image,
in whom he might rest and delight
himself. And as similitude is the
foundation of friendship and society,
and everything naturally associates
with its like, it follows that God, in
making man after his own image, intended
to delight and rejoice Himself
in him; so that man ought likewise
to cleave unto his God, and to delight
and take pleasure in conversing with
Him.

3. Furthermore, since God finds joy in a being made in His own likeness, it was essential that, after creating other beings, He also create man in His image, so He could find rest and joy in him. Just as likeness forms the basis of friendship and community, and everything naturally connects with what resembles it, it follows that by making man in His image, God intended to find joy and pleasure in him; therefore, man should also hold onto his God and take joy in interacting with Him.



4. Further, as God is the most perfect
love, he could not but desire to
communicate himself, and all his
blessings, to some other being. That
could not be done, however, without
making some being like himself; and
as there was no such being then in
nature, capable or worthy of such divine
communications, therefore he
created man in his own image, which
consists chiefly in perfect love.

4. Furthermore, since God is the ultimate love, he must have wanted to share himself and all his blessings with another being. This couldn't happen without creating a being like himself; and since there was no such being in existence at that time, capable or worthy of receiving such divine gifts, he created mankind in his own image, which is primarily about perfect love.



5. And, lastly, as there is naturally
a reciprocal love betwixt the giver and
the receiver of any benefit; hence it
follows, that it is the duty of man to
worship with the highest affection and
most ardent love, his heavenly Benefactor,
who so affectionately desires
to communicate himself, and all the
riches of his goodness, to his unworthy
creatures.

5. And, lastly, since there is naturally a mutual love between the giver and the receiver of any gift, it follows that it is man's duty to worship with the highest affection and most intense love his heavenly Benefactor, who sincerely wants to share himself and all the riches of his goodness with his undeserving creations.








 Chapter 5.


That God By His Love Bestows Himself Upon Us.



God is love.—1John4:16.



As man devotes himself entirely
unto God by love, so God bestows
himself entirely upon man also
by love. And as that love of his is in
the highest degree of perfection, he
cannot but give us Himself: for the
highest instance of love is to bestow
one's self upon the person we love.
And as a consequence of this perfect
love, He bestowed himself upon us in
his only begotten Son.

As a person wholly dedicates themselves to God out of love, God also fully gives Himself to that person through love. Since His love is perfect in every way, He can’t help but offer us Himself; the greatest expression of love is to give oneself to the one we love. As a result of this perfect love, He gave Himself to us through His only Son.




2. This is the true spring of the incarnation,
passion, and death of the
Son of God. Thus our blessed Saviour
pronounces these words of comfort,
“God so loved the world, that he
gave his only begotten Son” (John 3:16);
that is, God loved the world with
an entire and perfect love, and therefore
gave us his Son. But as the
eternal love of God is the fountain of
eternal life to the world; and that
eternal love is manifested by Christ
Jesus, in and by whom we have everlasting
life, therefore, our Lord further
adds: “that whosoever believeth in
him should not perish, but have everlasting
life.”

  
2. This is the true beginning of the incarnation, suffering, and death of the Son of God. Our blessed Savior says these comforting words,  
"God loved the world so much that he gave his one and only Son." (John 3:16); meaning, God loved the world with complete and perfect love, and therefore gave us his Son. Just as God's eternal love is the source of eternal life for the world; and that eternal love is shown through Christ Jesus, in and through whom we have everlasting life, our Lord also adds: "that anyone who believes in him will not be lost, but will have eternal life."



[pg 462]






 Chapter 6.


Showing How Much Man Is Indebted To God For His Everlasting Love.



We love him because he loved us first.—1John4:19.



In every benefit or gift there are
three things to be considered: the
giver, the receiver, and the gift itself.
As, then, there is a natural obligation
upon the receiver to the giver, it is
manifest, that since man has received
all that he has from God, so he owes
all to him, and is under the strictest
obligations of love and obedience to
his great benefactor.

In every benefit or gift, three things should be considered: the giver, the receiver, and the gift itself. Since there is a natural obligation for the receiver to the giver, it is clear that because man has received everything he has from God, he owes everything to Him and is under the strongest obligations of love and obedience to his great benefactor.



2. And as man consists of body
and soul, so God has abundantly provided
for the comfort and happiness
of both.

2. Just as a person is made up of body and soul, God has generously ensured the well-being and happiness of both.



3. As for his body, it is sustained
and refreshed by the various productions
of nature, so that the whole creation
seems to call upon him, and put
him in mind of his Creator: “Consider,”
it saith, “O man, the benefits
which thy Maker has bestowed upon
thee, and what returns of gratitude
and service thou owest him for the
same. I (saith the heaven), give thee
daylight to work in, and send darkness
in which thou mayest sleep and
take thy rest. I give thee the pleasant
spring, the warm summer, the
fruitful autumn, and the cold winter,
in their proper seasons. I (saith the
air), supply thee with breath, and
every kind of birds. By me (saith
the water), art thou washed, and thy
thirst is quenched; by me thou art
supplied with all kinds of fish. I bear
thee and sustain thee (saith the earth),
and satisfy thee with bread, wine, and
flesh; by all which thou mayest know
how much thou art beloved by Him
who made thee, and me for thy use;
all of whose favors are as so many
bonds and obligations upon thee.”

3. As for his body, it is kept alive and refreshed by the different gifts of nature, so that all of creation seems to call out to him and remind him of his Creator: "Think about," it says, "O man, think about the blessings your Creator has given you, and the gratitude and service you owe Him in return. I (says the heavens) provide you with daylight for work and bring darkness so you can sleep and rest. I give you the lovely spring, the warm summer, the rich autumn, and the cold winter, each in their proper season. I (says the air) supply you with breath and all kinds of birds. Through me (says the water), you are cleansed, your thirst is quenched, and you have access to all sorts of fish. I carry and support you (says the earth), and provide you with bread, wine, and meat; through all of this, you can see how much you are cherished by the one who created you, and me for your benefit; all of these gifts come with many ties and responsibilities you have."









 Chapter 7.


Of The Things That Instruct And Comfort The Soul.



Ask the animals, and they will teach you; ask the birds of the sky, and they will tell you; or talk to the earth, and it will instruct you.Understood. Please provide the text you would like me to modernize.Job12:7, 8.



Let us now see what provision
God has made for the comfort
and instruction of the soul of man.
Here we shall find every creature in
one way or another, subservient to
this end. And, first, I shall speak of
the pleasure which man receives from
the creatures.

Let’s now look at what God has done for the comfort and guidance of the soul of humanity. Here, we’ll see that every creature serves this purpose in some way. First, I’ll discuss the pleasure that humans get from these creatures.



2. Man alone has the privilege of
really enjoying what he possesses.
Other creatures, being void of understanding,
have no relish of those blessings
[pg 463]
from which man receives very
great comfort; gold, silver, and precious
stones, have no intelligence.
But man, being endowed with an understanding
mind, reflects with gratitude
and pleasure upon the goodness
of God, who has provided so many
beautiful creatures for his use and benefit.
O the wonderful goodness of
God, who has made all the excellencies
of the creatures subservient to
the happiness of man; so that they
are the channels of conveying that
happiness to us, which they themselves
are not capable of enjoying!
Thus the sweetness and goodness of
the water, the fragrance and beauty
of flowers, the light and glory of the
sun, moon, and all the host of heaven,
yield no pleasure to themselves, but
all unite to promote the happiness of
man. Nay, without them, man would
have no enjoyment at all in this world;
nor could he have any notion of the
dignity and pre-eminence of his nature
above that of other creatures, but
by comparing his condition with theirs.
This shows him the transcendent goodness
of God, manifested to him above
all the rest of the creation; this teaches
him to be thankful for his beautiful
form and stature, his erect countenance,
but above all, for his rational
soul, created after the image of God.
From all which it appears, that the
knowledge of a man's self is his highest
wisdom, and the want of it, the
most deplorable folly.

2. Only humans have the privilege of truly enjoying what they have. Other creatures, lacking understanding, don’t appreciate the blessings that bring great comfort to humans; gold, silver, and precious stones have no awareness. But humans, having a thoughtful mind, reflect with gratitude and pleasure on the goodness of God, who has provided so many beautiful things for our use and benefit. Oh, the amazing goodness of God, who has made all the qualities of these creations serve the happiness of humans, allowing them to be the means through which we receive joy, even though they cannot enjoy it themselves! Thus, the sweetness and beauty of water, the fragrance and charms of flowers, and the light and splendor of the sun, moon, and all the stars bring no pleasure to themselves, yet all come together to enhance human happiness. Indeed, without them, humans would find no enjoyment in this world and could have no sense of their own dignity and superiority over other creatures without comparing their state to that of others. This reveals God’s immense goodness to humans, showing it above all other creations; it teaches them to be thankful for their beautiful form and stature, their upright posture, but most importantly, for their rational soul, made in the image of God. From this, it’s clear that knowing oneself is the greatest wisdom a person can achieve, while lacking that knowledge is the most regrettable folly.




3. Moreover, the creatures were
made, not only for the delight of man,
but also to be his monitors and instructors.
For from them we may
learn, that our chief good consists not
in worldly and outward enjoyments;
such as eating, drinking, and the gratifying
the other bodily appetites, all
which are common to the beasts as
well as to us; and this is a convincing
argument, that man, being of a more
noble frame and nature than they,
ought to look for other meat and
drink, and other pleasures suitable to
the higher nobility of his nature,
which the inferior creatures cannot
share with him. I need not here mention,
that the greatest part of human
wisdom arises from the contemplation
of the creatures. Thus our music came
from the sound of metals; our skill in
medicine, from other creatures; and
our astronomy, from the stars; which
still farther illustrates my first observation,
that the whole world was created
for the sake of man, for which he
owes never-ending thanks to his munificent
Creator.

  
3. Furthermore, the creatures were made not just for man's enjoyment but also to be his guides and teachers. From them, we can learn that our true good lies beyond worldly and physical pleasures, like eating and drinking, and satisfying other bodily desires, which we share with animals. This clearly shows that, since humans are of a nobler nature, we should seek out different food, drink, and joys that align with our higher nature—things that lesser creatures can't partake in. I shouldn't need to mention that much of human wisdom comes from studying the creatures. Our music comes from the sounds of metals, our understanding of medicine from other living beings, and our knowledge of astronomy from the stars. This further emphasizes my initial point that the entire world was created for the benefit of mankind, for which he owes endless gratitude to his generous Creator.









 Chapter 8.


Of The Obligations Under Which Men Lie To God.



O Lord, how great are your works! Your thoughts are very profound. A senseless person doesn’t know this; neither does a fool understand it.Understood! Please provide the text you want me to modernize.P.S.92:5, 6.



The obligations which man lies
under to God, are as many and
as great, as are the favors which he
has received from him, or the excellencies
which he has bestowed upon
all the creatures. For as every creature
[pg 464]
was made for his use and benefit,
so ought his gratitude to rise in proportion
for them all. If a king should
bestow great estates and honors upon
a company of children in the same
family, and but one of the number
had age and sense enough to know
the greatness of the favor and honor
done to them, he alone is certainly
obliged to thank him in the name of
all the rest, and would be guilty of
ingratitude if he did not. So in this
world, the rest of the creatures are
like children, that know not the worth
and value of God's blessings, as man
does; he is, therefore, alone obliged to
adore and praise him in the name and
stead of all the rest, and is highly ungrateful
if he does not.

The obligations that humans have to God are as numerous and significant as the blessings they have received from Him or the goodness He has shared with all creation. Just as every creature was made for His purpose and benefit, our gratitude should grow in proportion to these gifts. If a king were to grant large estates and honors to a group of children from the same family, and only one of them was mature enough to understand the magnitude of the favor and honor being given, that one child would certainly be expected to thank the king on behalf of everyone else and would be ungrateful if he did not. Similarly, in this world, the other creatures are like children who do not recognize the value and worth of God's blessings, as humans do; therefore, humans alone have the responsibility to worship and praise Him on behalf of all the rest and would be very ungrateful if they did not.









 Chapter 9.


Man Even More Indebted To God For Inward, Than For Outward
Blessings.



And the fear of you will be felt by every beast on earth.Understood. Please provide the text that needs modernization.Gen.9:2.



As man knows himself to be the
most excellent of all creatures,
so ought he to be more thankful to
God for the perfections of his own
being and nature, than for those of all
the rest of the world. For as all
things else were made for his sake, he
must of necessity be more perfect and
excellent than they. The sun, the
moon, and all the host of heaven,
those glorious bodies, all wait upon
man, and do him service. This they
do, not on account of his body, which,
considered in this corrupt state, is less
excellent than theirs; but on account
of his soul, as to which he is in every
respect superior to them. For the
very notion of servitude implies a
superiority in the person to whom
the service is paid: so that it would
be unnatural for those glorious bodies
to do that service to man, if he
had not an immortal soul, and by consequence,
a more excellent nature
than they.

As humans recognize themselves as the most impressive of all beings, they should be more grateful to God for the qualities of their own existence and nature than for those of everything else in the world. Since everything else was created for their benefit, they must inherently be more perfect and superior than those things. The sun, the moon, and all the celestial bodies, those magnificent entities, all serve humanity and cater to their needs. They do this not because of the human body, which, in its current flawed state, is less admirable than theirs, but because of the human soul, which is in every way greater than theirs. The very idea of servitude implies a superiority in the one receiving the service: thus, it would be unnatural for those magnificent bodies to serve humans if they did not possess an immortal soul and, as a result, a superior nature compared to them.



2. And on account of the immortality
of the soul, it is an unworthy
thing for a man to fix it upon anything
that is mortal and perishing;
because it is incapable of uniting with
anything but what is immortal, and
particularly with God himself. The
body, indeed, is connected with corporeal
objects, and is capable of terrestrial
enjoyments; but the soul
should be united solely with God; so
that, as a king, he might be enthroned
and bear rule in her; and in this consists
the excellency of man above all
other creatures, that his soul is the
throne, the image, and habitation of
God. Greater honor than this no creature
is capable of receiving; therefore
man is the most excellent of all, and is
infinitely indebted to the Author and
Giver of such inestimable benefits.

2. Because the soul is immortal, it's not right for a person to focus on anything that is temporary and fleeting; the soul can only connect with what is eternal, especially with God Himself. The body, of course, relates to physical objects and can enjoy earthly pleasures; however, the soul should be united only with God, so that He can reign like a king within her. This union is what makes humanity superior to all other beings, as the soul serves as the throne, the image, and the dwelling place of God. No creature can receive greater honor than this; thus, humans are the highest of all beings and owe an immeasurable debt to the Creator and Giver of such priceless gifts.



[pg 465]






 Chapter X.


Of The Wisdom Which God Has Shown In The Formation Of Man.



O Lord, how diverse are your creations! In wisdom, you have made them all.Got it! Please provide the text you'd like me to modernize.P.S.104:24.



There are three orders in the
natural body. The first is to the
body the same that the husbandmen
and laborers are to the state; being
employed in raising the appetite, digesting
and concocting the food, separating
the juices, and in all the other
inferior offices of the animal economy.
This lower faculty works night and
day, for the security and preservation
of the others. For such is the constitution
of human bodies, that if the
lower faculties be out of order, or
cease to operate, the superior, which
depend upon them, cannot subsist.

There are three functions in the natural body. The first is to the body what farmers and laborers are to the state; they work to stimulate the appetite, break down and process food, separate the nutrients, and handle all the other basic functions of the body's systems. This lower function works tirelessly, day and night, to protect and sustain the others. The human body is structured so that if these lower functions are disrupted or stop working, the higher functions that rely on them cannot survive.



2. The next faculty is the sensitive,
diversified by the five perceptions
of seeing, hearing, tasting,
smelling, and feeling, which are all
more or less noble, the one than the
other. The sight is more noble than
the hearing, because objects are seen
at a much greater distance than they
are heard. The hearing is more noble
than the taste, as being capable of exerting
itself at a greater distance.
And for the same reason, the taste
and smelling are more noble than the
feeling, which is the weakest and lowest
of all.

2. The next ability is sensitivity, split into the five senses of sight, hearing, taste, smell, and touch, each varying in their level of nobility. Sight is considered more noble than hearing because we can see things from much farther away than we can hear them. Hearing is more noble than taste, as it can also reach further distances. Similarly, taste and smell are seen as more noble than touch, which is the weakest and least refined of all the senses.



3. The third order, which is the
highest and most noble of all, answers
to the government in the state, and is
divided into the reason, the will, and
the memory. These govern and command
the faculties, having each a
function distinct from the rest. These
are not corporeal, as the others, but
strictly mental faculties; and are,
therefore, more noble and excellent.
Besides which, they are also endued
with that perfect liberty, that they
cannot be compelled to anything.
For who can force the will to desire
that for which it has no mind; or to
hate that which it loves? The will
is altogether free, and cannot be
forced. These are clothed with virtues
proper to each of them; as the
will with righteousness; the understanding
with wisdom; the memory
with eloquence, etc. This is the
economy settled by God in human nature.

3. The third order, which is the highest and most noble of all, corresponds to the government in the state and is made up of reason, will, and memory. These govern and command the faculties, with each having a distinct role. Unlike the other faculties, these are not physical but purely mental, making them more noble and excellent. Additionally, they possess perfect freedom, meaning they cannot be forced to do anything. After all, who can compel the will to desire something it does not want or to hate something it loves? The will is completely free and cannot be coerced. Each of these faculties is associated with specific virtues: the will with righteousness, the understanding with wisdom, and the memory with eloquence, among others. This is the structure established by God in human nature.









 Chapter 11.


Of The Obligations Man Lies Under Towards God.



What do you have that you didn’t receive?—1Cor.4:7.



There are two very general and
comprehensive favors, for which
man is exceedingly obliged to God;
the one visible and corporeal, which
is this world; the other spiritual and
invisible, which is the love of God.

There are two broad and all-encompassing gifts for which humanity is deeply grateful to God: the first is the tangible and physical gift of this world, while the second is the spiritual and unseen gift of God's love.



2. And though this latter is indeed
the first, as being the foundation of
[pg 466]
all his other blessings, which are no
more than infinite rivulets flowing
from this universal fountain of divine
love; yet, because it is invisible, the
folly of man hardly considers it as
any mercy at all. So that man, being
delighted only with visible things,
does not regard or consider that the
love which is concealed under them,
is greater and better than the things
themselves. In a word, as smoke is
a sign of fire, so are the blessings of
God a certain proof of his love towards
us.

2. And even though this last one is actually the first, since it’s the basis for all his other blessings, which are just countless streams flowing from this universal source of divine love, people often overlook it because it’s invisible. As a result, people only thrilled by visible things tend not to recognize that the love concealed within them is greater and more valuable than the things themselves. In short, just like smoke indicates fire, God’s blessings are clear evidence of his love for us.



3. Since, then, the gifts and blessings
of God are, as it were, certain
steps by which to mount up to God
himself, it follows, that his love is as
great as his gifts are; and as he made
the whole world for the sake of man,
and formed all creatures for his use,
and regards them only as they serve
and minister to his beloved creature,
man; as he has exalted and loved
him above all creatures, and as this
love of God is the most sincere, pure,
safe, and in a word, the highest good,
which prompted him to form and love
man, not for any advantage which He
was to reap from him, but out of the
overflowings of his free grace and
boundless love; from all these considerations,
I say, it is plain that man is
more indebted to God for this love,
than for all the particular gifts and favors
that God can bestow, and man
receive.

3. The gifts and blessings of God are, in a way, steps that lead us closer to God himself. This means that His love is as immense as His gifts. He created the entire world for humanity, designed all creatures for our benefit, and views them only in relation to how they serve and care for His beloved creation, mankind. He has elevated and cherished man above all other beings, and this divine love is the most genuine, pure, secure, and ultimately the highest good. It motivated Him to create and love humanity, not for any benefit He would gain, but out of the abundance of His free grace and limitless love. Taking all these factors into account, it's clear that humanity owes God more for this love than for all the specific gifts and blessings He can offer and that we can receive.



4. There are two things to be considered
in every favor: the love that
precedes and influences the giver, and
the gift itself, which is the consequence
of that love. The former is
not only more noble and valuable
than the latter, but is in all respects
equal to the person that shows it.
Hence, it follows, that the love of God
is as infinitely good and great as God
himself. This confirms the position
first laid down, that man is more
obliged to God for his love, than for
any or all of his particular graces
and favors. And as man cannot subsist
a moment without the favor and
mercy of God (for on Him his breath
and life entirely depend), it is plain
that his obligations to God are greater
than those of all the creatures besides.

4. There are two things to consider in every favor: the love that motivates and influences the giver, and the gift itself, which is a result of that love. The love is not only more noble and valuable than the gift, but it also reflects the character of the person who shows it. Therefore, it follows that the love of God is as infinitely good and great as God Himself. This supports the idea that people are more indebted to God for His love than for any specific blessings or favors. Since no one can survive for even a moment without God's favor and mercy (as their breath and life fully depend on Him), it’s clear that our obligations to God are greater than those of any other creature.









 Chapter 12.


Of Answering The Obligations Which Man Lies Under To God.



I will love you, O Lord, my strength.Understood. Please provide the text you'd like modernized.Ps.18:1.



As God has freely and graciously
bestowed all his gifts and blessings
on man, he thereby obliges him
to make some satisfaction and return
for all these mercies. Now man can
offer and dedicate nothing unto God,
but what is entirely in his own power;
so that all his outward goods and
riches, are not a proper offering for
God.

As God has freely and graciously given all His gifts and blessings to humanity, He expects us to make some kind of acknowledgment and return for all these mercies. However, a person can only offer and dedicate what is fully within their control; therefore, all their possessions and wealth are not an appropriate offering to God.



2. But as God has bestowed on him
his greatest blessing, which is his love,
so he expects to be requited with love
again. And as the love of God to
[pg 467]
man is in the highest degree of perfection,
so the love that he requires
from us ought to be perfect, “with all
our heart, with all our soul, with all
our mind, and with all our strength.”
Mark 12:30. And how just this return
is, both nature and reason may
convince us. For nothing is more
natural and reasonable than to love
them that love us, and to proportion
our love to theirs; whosoever does
not this, is ungrateful and unworthy
of that love which he refuses to requite.
And when God does not meet
with this reciprocal love from man,
as he very seldom does, he has then
just reason to complain of injustice
and ingratitude; for he requires nothing
from man but love, in return for
all that infinite love and mercy which
he has shown to him.

2. But just as God has given him His greatest blessing, which is His love, He expects to be returned with love as well. And just as God's love for man is perfect in every way, the love that He asks from us should also be perfect, “with all our heart, with all our soul, with all our mind, and with all our strength.” Mark 12:30. It's only fair that we respond in kind; both nature and reason support this. After all, nothing makes more sense than to love those who love us and to match our love to theirs. Anyone who fails to do this is ungrateful and unworthy of the love they refuse to return. When God doesn’t receive this mutual love from us, which is rare, He has every right to feel that it’s unjust and ungrateful; all He asks for is our love in exchange for the infinite love and mercy He has already shown us.



3. Moreover, such is the nature of
love, so sweet, so pure, so free, and so
acceptable is it, that neither fear, nor
honor, nor any other thing, is good or
desirable, but as it is sweetened with
love. No man ever was so great, as
to despise the love of his inferiors;
but the greater a man is, the more
does he court the love and esteem of
those below him. Yea, so true is this,
that God himself, the most mighty
and excellent of all beings, is so far
from despising the love of mankind,
that he earnestly courts and desires
it. This then being certain, that love
is the greatest treasure any man has,
he is obliged to offer it to God, who
has bestowed the fulness of his love
upon man.

3. Furthermore, love is such a beautiful, pure, and free thing that nothing else—neither fear, nor honor, nor anything else—can truly be good or desirable unless it's enhanced by love. No one is so great that they can look down on the love from those they consider less than themselves; in fact, the greater a person is, the more they seek out the love and respect from those beneath them. This is so true that even God, the most powerful and perfect being, does not disregard the love of humanity but actively seeks and desires it. Given this certainty, love is the greatest treasure a person possesses, and they should offer it to God, who has given the fullness of His love to mankind.



4. By what I have here advanced I
would not be understood to mean that
this perfect love, since the fall, is
wholly in our own power, or that by
it we can make a perfect return to God
for all his benefits. My only design is
to show that we are convinced in our
own consciences, not only from the
Word of God, but also from the light
of nature, that we ought to love God
as he has loved us.

4. By what I've mentioned here, I don't mean to suggest that this perfect love, since the fall, is entirely within our control, or that we can make a perfect return to God for all His blessings. My only intention is to show that we are convinced in our own hearts, not only from the Word of God but also from the light of nature, that we should love God as He has loved us.









 Chapter 13.


Showing That God's Love Appears In All His Works, Even In His
Chastisements.



He has not treated us according to our sins, nor rewarded us based on our wrongdoings.Understood! Please provide the text you'd like me to modernize.Ps.103:10.



As love is the root and principle of
all the divine acts and operations,
it follows that even afflictions,
which are the work of God, proceed
from love, and ought to be received
by man as instances of God's favor.
For love is the root of all the operations
of God.

As love is the foundation and driving force behind all divine actions and operations, it follows that even the hardships, which are God's work, come from love and should be embraced by people as signs of God's favor. For love is the source of all of God's actions.



2. Hence no man ought to murmur
against God when He corrects him, or
repine at His chastisements, or quarrel
with His judgments. Our sufferings
are not chargeable upon God, but upon
ourselves. It would become us much
better to bear his corrections without
remitting our love towards him; even
as he punishes us, and yet tenderly
loves us still. This would be a true
instance and proof of the sincerity of
our love to God.

2. Therefore, no one should complain about God when He corrects them, or resent His punishments, or argue with His decisions. Our hardships are not God's fault, but our own. It would be much better for us to accept His corrections without diminishing our love for Him; just as He disciplines us while still caring for us deeply. This would truly show and prove the sincerity of our love for God.

[pg 468]


3. And though there is no proportion
between the love of God towards
man, and the love which the most
perfect Christian bears to God, the
one being infinite and the other finite;
yet is it our duty continually to aim
at the highest degrees attainable by
us. We should endeavor that our love
may be holy, pure, sincere, and persevering,
even in the midst of sufferings
and afflictions; as the love of God towards
us is ardent, pure, unchangeable,
and everlasting, even whilst he
punishes and afflicts us for our sins.
If we do not this, we are the most ungrateful
of all his creatures; every one
of which, in its order and capacity,
answers the transcendent love of God
with a pure love and obedience.

3. Even though there’s no comparison between God's love for us and the love that the most devoted Christian has for God—one being infinite and the other limited—it is still our responsibility to continually strive for the highest levels possible for us. We should work to ensure that our love is holy, pure, sincere, and consistent, even when we face suffering and hardship; just as God's love for us is passionate, pure, unchanging, and everlasting, even when He punishes and disciplines us for our sins. If we fail to do this, we are the most ungrateful of all His creatures; each of which, in its own way and ability, responds to God's overwhelming love with pure love and obedience.









 Chapter 14.


Showing How, And On What Account, Man Is Obliged To Love God.



If a man were to offer everything he owns for love, it would be completely disregarded.Understood! Please provide the text you would like me to modernize.Cant.8:7.



Hitherto we have distinctly
considered the obligations that
man lies under to God; which is a doctrine
founded upon that natural relation
that is between the giver and the
receiver; and this is, as it were, a perpetual
light of nature, to direct us to
the several branches of our duty to
God. For as God has bestowed freely
upon man everything that he possesses
(whence the obligation arises),
it plainly follows that man is obliged
to offer up and restore unto God all
that he has received from him. On the
other hand, if God had given nothing,
and man received nothing, there would
have then been no obligation, nor any
rule or measure of duty.

So far, we have clearly looked at the responsibilities people have to God, which is a principle based on the natural relationship between a giver and a receiver. This serves as a constant guiding light, showing us the various aspects of our duty to God. Just as God has generously given people everything they have (from which our obligation comes), it naturally follows that people are expected to give back to God all that they have received from Him. Conversely, if God had given nothing and people had received nothing, there would be no obligation and no standard for duty.



2. But as the love of God is the first
and chief benefit which he has bestowed
on man; so it is but just and
reasonable that he who has so loved
us should be loved by us again. Man,
then, has nothing from himself, nor
from others originally, but all things
from God; and by consequence, is obliged
solely to God. And this obligation
cannot otherwise be discharged
than by loving him entirely with all
our hearts and with all our strength.

2. But since the love of God is the greatest and most important gift He has given to humanity, it’s only fair and reasonable that we should love Him back. Therefore, humans have nothing that comes from themselves or others originally; everything comes from God. As a result, we are solely obligated to God. This obligation can only be fulfilled by loving Him fully with all our hearts and all our strength.



3. Lastly, as man continually depends
upon God for his life and being;
as he continually enjoys His favors and
blessings, and, by His command and
order, the service and assistance of the
creatures; nothing less can be expected
from so dependent a being, than love
to Him who has so generously and
bountifully blessed him.

3. Lastly, since people constantly rely on God for their life and existence; since they continually benefit from His kindness and blessings, and, by His direction and will, from the help and support of creation; nothing less can be expected from such a dependent being than love for the one who has so generously and abundantly blessed them.



[pg 469]






 Chapter 15.


Showing That All The Creatures Continually Remind Us Of The Love
Which We Owe To God.



Doesn't wisdom call out? And understanding raise her voice?Understood. Please provide the text you would like me to modernize.Prov.8:1.



As God has loved man above all
the creatures, or, to speak more
properly, has loved him only, having
created them all for his sake; so this
perpetual love of God calls upon us,
and exhorts us to love him with all
our hearts; yea, all the creatures of
the universe, whilst by God's command
they serve us, and minister to
our necessities, do, as it were, with
united voices call aloud, and put us in
mind of the natural obligations we are
under to magnify and adore, to serve
and love so gracious a Benefactor, and
that freely and willingly; even as they,
by God's command, freely and cheerfully
assist and minister to us.

As God has loved humanity above all other creatures, or more accurately, has loved us exclusively, having created everything for our benefit; this ongoing love from God encourages us and urges us to love Him with all our hearts. Indeed, all the creatures in the universe, while serving us and meeting our needs by God’s command, seem to unite in a chorus, reminding us of our natural duty to honor and worship, to serve and love such a gracious Benefactor, and to do so freely and willingly; just as they assist us freely and willingly by God's command.



2. And as their love and service to
us are not false and hypocritical, but
sincere and faithful; so ought ours to
be to our Creator. As they employ
their whole strength night and day to
serve us; so ought we night and day
to be diligent and earnest in the service
of God. As all the creatures, in
their order, serve and minister to man
alone; so ought all the powers of our
souls and bodies to be employed solely
in the service of God. And as the
greatest natural pleasure which man
has in this world, arises from the use
and enjoyment of the creatures; so
nothing is more acceptable to God
than the sincere services of a devout
soul; nothing delights him more than
love, arising from a lively faith in
Christ, operating in a free and willing
spirit. From what has been said, it
is plain that the creatures exhort and
instruct mankind to love God: 1. With
all their strength; 2. Freely and willingly;
3. Heartily and sincerely; 4.
Solely and entirely.

2. Just as their love and service to us are genuine and not fake or hypocritical, ours should be the same towards our Creator. Just as they put their full effort into serving us day and night, we should also be dedicated and earnest in our service to God at all times. Just like all creatures, in their own way, serve and support humanity alone, all the abilities of our souls and bodies should be focused solely on serving God. And just as the greatest natural joy for people in this world comes from enjoying the creatures around us, nothing pleases God more than the sincere services of a devoted soul; nothing brings Him more joy than love that comes from a vibrant faith in Christ, acting in a free and willing spirit. From what has been said, it's clear that the creatures encourage and teach humanity to love God: 1. With all their strength; 2. Freely and willingly; 3. Wholeheartedly and sincerely; 4. Solely and entirely.









 Chapter 16.


A General Rule, Teaching Us How To Answer Our Obligations To God.



Let my love enter his garden and enjoy its delicious fruits.Please provide the text for modernization.Cant.4:16.



As the creatures are appointed by
God to obey man; so man is obliged
to love God, and in this the creatures
are our monitors. Thus the
trees furnish us with ripe, sweet, perfect,
and pleasant fruits; which, if
they were unripe, sour, or rotten, nobody
would taste or care for. So it is
not sufficient for man to offer his service,
his love, fear, and honor unto
God, unless they be genuine and perfect
in their kind, being made acceptable
[pg 470]
unto God through Christ and in
Christ, by the Holy Ghost, who produces
in us all true and perfect fruits.
This then is the great end for which
we must labor, by faith and prayer,
that we may bring forth fruits acceptable
to God: like the trees which spend
the whole twelve months of the year
in laboring to produce fruits wholesome
and pleasant to the eater; for
God will no more accept our unripe,
sour, or bitter works, than we ourselves
would relish sour and unripe
fruits.

As the creatures are meant to serve man, so man is expected to love God, and in this, the creatures remind us. The trees provide us with ripe, sweet, perfect, and enjoyable fruits; if they were unripe, sour, or rotten, no one would want to eat them. Similarly, it's not enough for man to offer his service, love, fear, and honor to God unless they are genuine and perfect, made acceptable to God through Christ and in Christ, by the Holy Spirit, who produces all true and perfect fruits in us. This is the important purpose for which we must strive, through faith and prayer, to produce fruits that are pleasing to God, like the trees that work all year round to bear fruit that is healthy and enjoyable to eat; for God will not accept our unripe, sour, or bitter deeds any more than we would enjoy sour and unripe fruits.



2. Moreover, as the trees serve us,
and naturally provide for our pleasure
and benefit; so is it our duty to serve
God “out of a pure heart, and of a
good conscience, and of faith unfeigned”
(1 Tim. 1:5), without hypocrisy
and sinister designs, that both we and
our works may be acceptable in his
sight. In a word, that universal rule
which holds in nature, must necessarily
be transferred to our love and duty to
God, namely, that a man ought never
to cease from laboring, till he has
brought forth fruits acceptable to God:
on the other hand, that all superstition,
will-worship, and hypocrisy, are
as hateful and abominable in the sight
of God, as unripe or rotten fruits are
to us.

2. Furthermore, just as trees provide for us and naturally offer us enjoyment and benefits, it is our responsibility to serve God "with a pure heart, a clear conscience, and genuine faith" (1 Tim. 1:5), without pretense or ulterior motives, so that both we and our actions may be pleasing in His sight. In short, the universal principle that applies in nature must also apply to our love and duty to God: a person should never stop working until they produce results that are acceptable to God. Conversely, all forms of superstition, self-imposed worship, and hypocrisy are as detestable and repulsive to God as unripe or rotten fruits are to us.









 Chapter 17.


Showing That The Christian Who Loves Not God Is Without Excuse.



This is the love of God: we follow his commandments, and his commandments aren’t burdensome.—1John5:3.



As God has implanted in every
man a faculty of willing or desiring,
which we call the will, which
is also the seat of love, both which
mutually depend on each other; and
as man knows that the chief Good is
to be loved by him, and that God is
that chief Good; hence it follows, that
he alone has a natural knowledge both
that he ought to love God, and also of
the reasons that oblige him to it.

As God has given every person the ability to will or desire, which we refer to as the will, and this is also the source of love, both of which rely on one another; and since a person understands that the highest Good is to be loved by them, and that God is that highest Good; it follows that they naturally know both that they should love God and the reasons that compel them to do so.



2. For as brute creatures are fond of
their benefactors; so man is under the
highest obligations to love God, from
whom he has received all that he has;
and if he do not, he is more stupid and
ungrateful than the beasts that perish.
Rom. 12:9; Isa. 1:3. Moreover, as
it is the nature of love to exclude all
weariness and sadness (which are the
effects of hatred and displeasure), and
to sweeten and soften all the labors
and difficulties that may attend the
service of the person beloved (1 Cor.
13:4, etc.); so we are obliged to express
our love to God, by all possible
tokens of satisfaction and joy; since
love is the happiness and comfort of
our souls. And in this appear the
kindness and love of God towards man,
that he does not exact of us a hard,
severe, and painful service; but only
the sweet, the joyful, the comfortable
exercise of love. Love casts out fear,
anguish, and torment; otherwise it
ceases to be love. Love conquers all
[pg 471]
difficulties, and drives away all sorrow,
filling the soul with joy and gladness;
so that if we love not God, we
are without excuse.

2. Just as animals are attached to their caretakers, humans have a deep obligation to love God, who has given us everything we have; and if we don’t, we are more foolish and ungrateful than the animals that perish. Rom. 12:9; Isa. 1:3. Furthermore, since love naturally eliminates all weariness and sadness (which stem from hatred and displeasure), and sweetens every labor and challenge that may come with serving the one we love (1 Cor. 13:4, etc.), we are required to show our love for God in all possible ways filled with satisfaction and joy; because love is the happiness and comfort of our souls. And in this, we see God’s kindness and love for humanity—He doesn’t demand a hard, harsh, and painful service from us, but just the sweet, joyful, and comforting act of love. Love drives out fear, anxiety, and anguish; otherwise, it is not truly love. Love overcomes all obstacles and dispels sorrow, filling the soul with joy and gladness; therefore, if we do not love God, we have no excuse.



3. By this I do not mean, that man,
since the fall, can by his own strength
and power, perfectly love God as he
ought; but to show that every man is
convinced in his own conscience, that
he ought to love him as well as he can;
that he who does not, is worse than
the beasts; and that both nature and
religion oblige us thereto.

3. By this, I don’t mean that since the fall, a person can perfectly love God on their own strength and power as they should; rather, it’s to show that everyone feels in their own conscience that they should love Him as best as they can; that anyone who doesn’t is worse than animals; and that both nature and religion compel us to do so.








 Chapter 18.


Showing That Our Duty To God Tends To Promote Our Own Happiness.



Your commands warn your servant, and following them brings a great reward.Understood. Please provide the text you would like me to modernize.Ps.19:11



Having sufficiently proved, in the
first and second Chapters, that
God is an absolute, infinite, and superabundant
Good, having all perfection
in and of himself, and receiving no
benefit from the service and worship
of the creature; it follows, that all our
religious services, as they cannot be
enjoined without a purpose, so they
must tend directly to our benefit and
advantage. All the time and pains,
therefore, which we spend in the service
of God, are really and truly laid
out in the service of ourselves.

Having sufficiently demonstrated, in the first and second chapters, that God is an absolute, infinite, and overflowing Good, possessing all perfection in and of Himself, and not gaining anything from our service and worship; it follows that all our religious practices, since they cannot be required without a purpose, must directly contribute to ours benefit and advantage. Therefore, all the time and effort we spend in the service of God is genuinely and truly invested in serving ourselves.



2. For so great are the kindness and
love of God towards men, that He has
pointed out to them the path of love,
that they might walk in it, and drink
plentifully of the waters of life. O the
boundless love of God, who has made
even our duty to be our happiness!

2. God's kindness and love for humanity are so immense that He has shown us the way of love, so we can follow it and fully enjoy the waters of life. Oh, the endless love of God, who has turned even our responsibilities into our happiness!



3. But here we must not think that
we can merit anything by the services
which we pay to Him; for, in truth,
all the blessings that we receive either
in this life or the next, are solely
owing to the free grace and favor of
God. The sense and meaning of this
Chapter then is this: that the virtues
or vices of men are neither profitable
nor hurtful unto God, but only unto
themselves.

3. But we shouldn’t believe that we can earn anything through the services we offer to Him; because, in reality, all the blessings we receive, whether in this life or the next, are completely due to God’s free grace and favor. The main point of this Chapter is that the virtues or vices of people don’t benefit or harm God, but only affect themselves.








 Chapter 19.


The Service Which The Creatures Render To Man, Compared With That
Which Man Renders To God.



My son, hold on to wisdom and good judgment: they will be life to your soul.Sure, please provide the text you'd like me to modernize.Prov.3:21, 22.



As we have already shown that
there are two sorts of services;
one which the creatures render to
man, and the other which men render
to God, both tending to the sole happiness
of man; it remains now that
[pg 472]
we show the resemblance and relation
that subsists between them. As for
the service of the creatures, it is not
in the power of man to make any retribution
for the good they do us (for
everything that we have is God's):
nor indeed is it fit to do this, because
all the goodness of the creatures is no
more than a little stream of divine
goodness, flowing to us through them;
and to Him alone, the Author and
Fountain of all good, all our love and
gratitude are due. So then, though a
man cannot subsist one moment without
the assistance of the creatures, yet
are they not the proper objects of our
love, but God alone; who, by their
services, endeavors to oblige and draw
us to a reciprocal love and service to
himself. For what advantage is it to
us, to live by the help of the creatures,
unless we live unto God.

As we've already explained, there are two types of services: one that creatures provide to humans and another that humans provide to God, both aimed at the ultimate happiness of humanity. Now, we need to illustrate the similarities and connection between them. Regarding the service provided by creatures, humans cannot repay them for the good they do (since everything we have belongs to God). It's also not appropriate to do this because all the goodness from creatures is merely a small stream of divine goodness flowing to us through them; all our love and gratitude belong to Him alone, the Source and Fountain of all that is good. So, even though a person cannot survive for a moment without the help of creatures, they are not the rightful objects of our love—God alone is. Through their services, creatures seek to encourage and draw us toward a mutual love and service to Him. What good is it for us to live with the help of creatures if we do not live for God?



2. This then is the intention of God:
to instruct us, by the cheerful services
which the creatures pay to us, how
cheerfully we ought to love, to serve,
and obey him. For as man cannot
live without the help of the creatures,
such as the air and universal nature;
so he spiritually dies unto God whenever
he ceases to obey him and to live
in Christ. Moreover, as the life of
man is nothing worth, if it be not
godly and devout; so the service of
the creatures profits him nothing, if
he also be not active and cheerful in
the service of God. And as the natural
life is nothing, when compared with
a life of godliness and devotion; so the
service we pay to God, profits us much
more than all the service the creatures
pay to us.

2. This is the purpose of God: to teach us, through the joyful ways that creatures serve us, how joyfully we should love, serve, and obey Him. Just as a person can’t survive without the help of creatures like air and nature, they spiritually die to God whenever they stop obeying Him and living in Christ. Furthermore, a person's life is worthless if it isn’t godly and devout; similarly, the service of creatures benefits him nothing if he isn’t also active and joyful in serving God. Just as natural life means little compared to a life of godliness and devotion, the service we give to God is far more rewarding than all the service creatures provide to us.



3. Nay, he that serveth not God, is
not worthy of the service of the creatures;
for as they were made for the
service of man, so man was made for
the service of God; and all the duty
they pay to us, is only to encourage
us in our duty to our Maker. When
this end is not answered, we may not
only be said to use the creatures in
vain, but to abuse them. The end of
all that has been said, is this: that as
God has commanded the creatures to
contribute to the support of our natural
life, he thereby instructs us to devote
and dedicate that life entirely to
His honor and service.

3. No, anyone who doesn’t serve God isn’t worthy of the service of creation; just as the creatures were made to serve humanity, humanity was made to serve God. The respect they show us is meant to encourage us in our duty to our Creator. When this purpose isn’t fulfilled, we aren’t just using the creatures in vain, but actually abusing them. The main point of all this is that since God has commanded the creatures to support our natural life, He is instructing us to dedicate that life entirely to His honor and service.









 Chapter XX.


All Things Are Preserved By The Hand Of God.



God's hand supports everyone who seeks Him for good; however, His power and wrath are against those who turn away from Him.Understood. Please provide the text you would like modernized.Ezra8:22 AM.



As man, the noblest of the creatures,
cannot subsist one moment
without the help of those that are
much inferior to himself; it follows,
that their being, and the qualities by
which they help and assist us, are entirely
owing to God. Whosoever denies
this, must believe that they who
want not our help, must be more worthy
than we, who cannot subsist without
theirs.

As humans, the highest of all beings, cannot survive even a moment without the support of those who are much less capable; it follows that their existence and the qualities that enable them to assist us are entirely due to God. Anyone who denies this must believe that those who do not need our help are more deserving than we are, who cannot survive without theirs.



2. But the more natural conclusion
would be, that if man cannot subsist
without their help, they who are so
[pg 473]
much more ignoble than he, must likewise
depend on some superior being
for their support and preservation.
But as He that supports the creatures,
also supports mankind by their means,
it is plain, that he can be nothing less
than the Creator and Maker of all
things. For nothing can preserve our
being, but he that gave it, and that is
God, who ordained the creatures for
our sakes, and man for his own.

2. But a more natural conclusion would be that if humans can't survive without their help, then those who are much less important than humans must also rely on some higher power for their support and survival. Since the one who supports all living things also supports humanity through their means, it's clear that this must be nothing less than the Creator and Maker of everything. Nothing can sustain our existence except for the one who gave it to us, and that is God, who created everything for our benefit and created humans for His own purpose.








 Chapter 21.


Showing That From The Service Of Man And The Creatures, A Union
Takes Place Between The Visible World, Man, And God.



Since there is no one like you, O Lord; you are great, and your name is powerful. Who wouldn’t fear you, O king of nations?Understood. Please provide the text you'd like me to modernize.Jerem.10:6, 7.—If I'm a father, where's my honor? And if I'm a master, where's my respect?Understood. Please provide the text you would like me to modernize.Mal.1:6.



Let us now consider and admire
the wonderful union of all the
creatures with God, by that double
service of which we have spoken. For
as all the creatures were made for the
use of man, thence arises a certain relation
or union between man and them;
as there is by our duty and service to
God, between us and him. For as God
intended to draw man to himself by
the cords of love, so he commanded
all the creatures to do service unto
man, as being created for his use alone;
and this is a strong obligation upon us
to love, serve, and honor him.

Let’s take a moment to appreciate the amazing connection between all creatures and God through that twofold service we've mentioned. Just as all creatures were made for human benefit, there’s a certain relationship or union between us and them; similarly, through our duty and service to God, there’s a connection between us and Him. As God wanted to bring man closer to Himself through the bonds of love, He also commanded all creatures to serve humanity, since they were created solely for our benefit; this creates a strong obligation for us to love, serve, and honor Them.



2. Hence we may learn, that all the
duty they pay to us, or we to God,
tends solely to the good and benefit of
man. As for the other creatures, they
reap no benefit or advantage from
their several labors and services, but
only that every one is looked upon to
be more or less excellent, in proportion
to the service they respectively do to
man. So likewise God receives no advantage
from our services to him; but
the greater love any man has for God,
the more noble he is, and the greater
benefit he receives. Whence it appears,
how wonderfully this twofold
service unites the creatures to man,
and man to God,

2. So, we can understand that all the duty we owe to each other, or to God, is meant to benefit humanity. As for other creatures, they don’t gain any rewards or advantages from their various efforts and services; instead, each is regarded as more or less valuable based on the help they provide to humans. Similarly, God doesn’t gain anything from our services to Him; however, the more love someone has for God, the more noble they become, and the greater the benefit they receive. This shows how beautifully this dual service connects creatures to humanity and humanity to God.



3. And would to God that the bond
of union which is between God and
man, were as strong as that which is
between man and the creatures! They
are incessantly employed in the service
of man, and never act in a manner
contrary to this design of their
creation; but man, on the other hand,
bursts the yoke, and breaks the bonds
of duty which God has laid upon him,
debasing himself below the beasts,
though so much more noble than they.
Now if the laws of nature and reason
require the creatures to be obedient to
man, as their lord, how much more
just and reasonable is it, that man
should be obedient unto God? For as
the soul is much more noble than the
body, so is the inward and spiritual
service of God much more excellent
than that external and bodily service
of the creatures. And thus by the
duty and service of man to his Maker,
are all the creatures united unto God,
and perfected in charity, that they
may not be created in vain.

3. And I wish that the bond of union between God and man were as strong as the one between man and animals! They are constantly working for humans and never act against the purpose of their creation; yet man, on the other hand, breaks free from the duties that God has placed upon him, lowering himself beneath the animals, even though he is far more noble than they are. If the laws of nature and reason require that creatures obey man as their master, how much more fair and reasonable is it that man should obey God? Just as the soul is far more noble than the body, so is the inner and spiritual service of God far more valuable than the outward and physical service of creatures. Through the duty and service of man to his Creator, all creatures are united with God and perfected in love, so they are not created in vain.



[pg 474]






 Chapter 22.


From The Love Which We Owe To God, Proceeds That Which We Owe To Our
Neighbor.



This is the command we have from him: whoever loves God must also love their brother.—1John4:21.



As we have already shown above,
that our love is entirely due to
God, and that this is the first and chief
obligation upon us; hence it follows,
that it would be highly unjust to alienate
that love from him, and fix it upon
any other object. As God has appropriated
all his love to us, so ought we
entirely to consecrate ours to him.
For though the creatures indeed do us
good, yet they are only agents, and,
in truth, God does us good by their
means, forasmuch as he supports, enables,
and commands them to minister
to our necessities. Whence it follows,
that man also, being a creature of God,
appointed to minister to his neighbor,
if he does him any service, ought not
to claim any honor or love for himself,
which are due to God alone.

As we've shown above, our love is entirely due to God, and this is our main and most important responsibility; therefore, it would be really unfair to take that love away from Him and direct it toward anything else. Just as God has devoted all His love to us, we should fully dedicate our love to Him. Although creatures may indeed do good things for us, they're only instruments, and in reality, God does good to us through them, since He supports, empowers, and directs them to help meet our needs. Thus, since humans are also creatures of God, appointed to serve their neighbors, if they do anything good for someone, they shouldn't expect any honor or love for themselves—those are meant for God alone.



2. But as man is obliged to love
God above all things, so he is thereby
bound to unite his will and love with
the will and love of God, and to love
all mankind as created in the image
of God, as freely and sincerely as God
himself loves them. And he that saith
he loves God, and loves not his brother,
created in the image of God, is a liar,
and the truth is not in him; for every
one that truly loveth God, will love
his brother also.

2. But just as a person must love God above everything else, they are also required to align their will and love with God's will and love, and to love all people as they are created in God’s image, as freely and sincerely as God himself loves them. Anyone who claims to love God but does not love their brother, who is made in God’s image, is a liar, and the truth is not in them; because anyone who truly loves God will also love their brother.









 Chapter 23.


Man Is Made In The Image Of God.



And God said, Let's create humans in our image, according to our likeness.Sure! Please provide the text you'd like me to modernize.Gen.1:26.



All the creatures, in their different
orders and degrees of subordination,
may be said to imitate
their Maker. Those beings that are
endued with life and sense come nearer
to him than the vegetable; the rational,
than the irrational. As, then, all
the creatures in their order seem respectively
to approach nearer and
nearer unto God, and man is the end
and perfection of them all, it follows,
that he must be in the highest degree
of conformity and likeness unto God.

All the creatures, in their various ranks and levels of hierarchy, can be said to reflect their Creator. Those beings that have life and perception are closer to Him than plants; the rational beings are closer than the irrational ones. Therefore, since all creatures, in their respective order, seem to get closer to God, and humans are the ultimate purpose and pinnacle of all creation, it follows that humans must be the most like God.



2. For as the wax represents the
perfect impression of the seal, so God
has fixed a stamp or impression of
himself upon all creatures; but to
man, before his fall, he gave his own
image and the brightness of that
glory, which the rest of the creatures
partake of in lower degrees. Thus it
appears from the orders of created
[pg 475]
beings, that man was entirely created
after the image of God. And as God
is a pure spirit, a holy, just, and understanding
mind, so there is in man
a spiritual and understanding soul, in
which the brightness and glory of the
divine image shone and manifested itself.

2. Just as wax perfectly captures the impression of a seal, God has placed a mark or impression of Himself on all creatures; but to man, before his fall, He granted His own image and the radiance of that glory, which the rest of creation shares in lesser degrees. Thus, it is evident from the hierarchy of created beings that man was fully made in the image of God. And just as God is a pure spirit, a holy, just, and understanding mind, so man possesses a spiritual and understanding soul, in which the brilliance and glory of the divine image shines and reveals itself.









 Chapter 24.


That Man Is Obliged To Love His Neighbor As Himself.



Anyone who does not love does not know God, because God is love.—1John4:8.



As we were all originally created
in the image of God, and he is
endeavoring to restore in us this lost
image by the Holy Spirit, and to save
us in Jesus Christ, it follows, that we
ought to love our neighbors, and look
upon them not as aliens and strangers,
but as our kindred and brethren, having
all received from the same God
and Father, our life, and breath, and
all things. We ought to regard them
with the same affection that we do
ourselves, that so the image of God,
renewed in us by Christ, may not suffer
by our fault. Since, then, there is
but one image of God in us all, and
we have but one Redeemer and one
Holy Spirit, how strong ought the
bond of love and unity to be betwixt
those who represent but one great
body, and where all are members one
of another? For as our Maker justly
claims the first place in our love, so
the second is certainly due to them
that are created in his image. And
because this image resides more particularly
in the soul, we are thereby
obliged to wish as well to the souls of
our neighbors as to our own; so then
every man is bound to love his neighbor
as to love his God, and that is a
necessary consequence of this. For
as God has loved man from all eternity,
and still continues to love us, by
providing plentifully for all the wants
of soul and body; he designs thereby,
as with the cords of love, to draw us
to himself, and to teach us that as he
loves us, so ought we also to love one
another.

Since we were all originally created in God's image, and He is working to restore that lost image in us through the Holy Spirit, and to save us through Jesus Christ, we should love our neighbors and see them not as outsiders, but as our kin and brothers, each of us receiving life, breath, and everything from the same God and Father. We should regard them with the same affection we have for ourselves, so that the image of God, renewed in us by Christ, doesn't suffer because of us. Therefore, since there is only one image of God in all of us, and we have one Redeemer and one Holy Spirit, how strong should the bond of love and unity be among those who make up one great body, where everyone is a member of one another? Just as our Creator rightfully deserves the first place in our love, the second place is certainly owed to those created in His image. And because this image resides primarily in the soul, we are obliged to wish well for the souls of our neighbors just as we do for our own; thus, everyone is bound to love their neighbor as they love God, and that is a necessary outcome of this. For just as God has loved humanity from all eternity and continues to love us by providing abundantly for all our needs, both spiritual and physical, He intends to draw us to Himself with cords of love and teach us that as He loves us, we should also love one another.



2. Moreover, as religion or the worship
of God regards chiefly the good
and benefit of the worshipper, it follows,
that the love of our neighbor,
which arises from our love of God,
necessarily tends to the same end. Or
shall we say that the image of God in
man is profitable to the giver, and not
to the receiver? Lastly, as the love
of God and of our neighbor is the
first and chief duty of man, it must
of necessity be also his chief and
greatest good; yea, the root and
fountain of all the blessings which he
can possibly enjoy; so that nothing
can strictly be called good to him, that
proceeds from any other principle.
The more, therefore, we increase and
improve in the love of God and of our
neighbor, the more do we improve in
blessedness and happiness.

2. Furthermore, since religion or the worship of God primarily focuses on the well-being and benefit of the worshipper, it follows that our love for our neighbor, which comes from our love for God, aims at the same goal. Can we say that the image of God in a person benefits the giver and not the receiver? Finally, since love for God and for our neighbor is our most important duty, it must also be our greatest good; indeed, it is the source of all the blessings we can experience, so nothing can truly be considered good for us if it comes from a different source. Therefore, the more we grow and develop in our love for God and our neighbor, the more we enhance our blessedness and happiness.



[pg 476]





 Chapter 25.


All Mankind Are To Be Considered As One Man, Or As Being Many
Members Of One Great Body.



Don’t we all have one father? Didn’t one God create us? Why do we betray each other?Understood. Please provide the text you would like me to modernize.Mal.2:10.



As all the creatures, the fire, air,
earth, water, sun, moon, and
stars, equally and without any respect
of persons, serve and minister to mankind,
doing the same service to the
poor as to the rich; to the peasants as
to the citizens; to him that labors for
his bread, as to him that sitteth on
the throne; by this God teaches us to
look upon our neighbor as part of ourselves,
and all of us together as making
up but one man. And as he has
commanded all the creatures to pay
honor and obedience to man, he designs
thereby to instruct us that we
are the image of God, and ought to
live in a constant imitation of him.

As all living things—fire, air, earth, water, sun, moon, and stars—serve and support humanity without favoring anyone, providing the same assistance to the poor as to the rich, to farmers as to city dwellers, to those who work for their survival as to those who sit on thrones, God teaches us to view our neighbors as part of ourselves and to see all of us together as one. By commanding all of creation to honor and obey humanity, He aims to remind us that we are made in God's image and should strive to live in constant reflection of Him.



2. If we do not this, and accept not
the service of the creatures with
thanksgiving, we are unworthy of the
least service from them. Now as the
creatures pay equal service to all men,
solely on account of the image of God
which they bear, how much more incumbent
is it upon us to love and
honor our neighbor, as bearing that
divine image. So that the creatures
themselves instruct us by their example
in the duties which we owe to one
another; for as they regard all mankind
but as one man, so ought we to
do likewise.

2. If we don't do this, and do not accept the service of others with gratitude, we are unworthy of even the smallest service from them. Since all creatures serve everyone equally, simply because they reflect the image of God, how much more should we love and respect our neighbors for bearing that divine image. Thus, the creatures themselves teach us through their example about the responsibilities we owe to one another; just as they see all humanity as one, we should do the same.



3. Lastly, forasmuch as all of us enjoy
the love and favor of the same
God; are all equally created in the
same image; as the love of God is
universal to us all, and his blessings
equally bestowed on all; as we all labor
under the same necessities, and
stand in need of the same mercies,
and are obliged to pay him the same
duty and service; as we are all partakers
of the same nature, and bear
the same name (for the poorest and
meanest is as truly a man as the greatest);
as we all receive an equal tribute
of service from the creatures; and, as
it is appointed for us all once to die;
upon all these accounts we are, each
one, obliged to love our neighbors as
ourselves, and promote peace, unity,
and charity among ourselves.

3. Lastly, since we all enjoy the love and favor of the same God; are all created in the same image; as God's love is universal to all of us, and his blessings are given equally; since we all face the same needs and rely on the same mercies, and have to give him the same duty and service; as we all share the same nature and carry the same name (the poorest and weakest is just as much a person as the greatest); as we all receive equal service from creation; and since it is destined for all of us to die once; for all these reasons, we are each obliged to love our neighbors as ourselves and encourage peace, unity, and charity among each other.



4. From all that has been said, it appears,
that there is a twofold brotherhood
among men: First, as we are all
the creatures of God, and owe to him
our being, and all the comforts and
supports of it, as well as the other
creatures; and secondly, as we are
distinguished from the rest of the creatures,
and have a closer and more
heavenly relation one to another, being
all created in the image and likeness
of God. But there is yet a much
more noble brotherhood discovered to
us in the Gospel, by which we are all
brethren of, and in, the Lord Jesus
Christ, and members of his spiritual
body under Him, our Head, of whose
fulness we all receive our different
measures and proportions of grace.
Ephes. 1:23.

4. From everything that has been said, it seems that there are two types of brotherhood among people: First, we are all creations of God, who gives us our existence and all the comforts and support that come with it, just like other creatures; and second, we are different from other creatures and share a deeper, more divine connection with one another, as we are all made in the image and likeness of God. However, there is a much more significant brotherhood revealed to us in the Gospel, where we are all brothers and sisters in the Lord Jesus Christ and members of His spiritual body under Him, our Head, from whom we all receive our unique measures and portions of grace. Ephes. 1:23.



[pg 477]






 Chapter 26.


Charity, The Foundation Of The Greatest Strength.



Striving to maintain the unity of the Spirit in a bond of peace.Understood! Please provide the text you'd like me to modernize.Eph.4:3.



As the greatest strength arises from
concord, and the greatest weakness
from discord; it follows, that the
closer this concord is, the greater will
the strength be. But in order to be
united among ourselves, it is necessary
that we begin first with being united
unto God. The closer our union is with
God, the stronger will it be with our
neighbors. For it is impossible that
he who is sincerely and heartily united
to God by love, should hate his neighbor,
whom God so sincerely loves.
Yea, the more ardently any man loves
God, the more tenderly will he love
his neighbor; and the more he loves
him, the closer will he be united to
him.

As the greatest strength comes from harmony, and the greatest weakness from conflict, it makes sense that the closer this harmony is, the stronger we will be. However, to truly unite among ourselves, we must first be united with God. The closer our relationship with God, the stronger our bonds will be with others. It’s impossible for someone who is genuinely and deeply connected to God through love to hate their neighbor, whom God loves so deeply. In fact, the more passionately someone loves God, the more compassionately they will love their neighbor; and the more they love their neighbor, the closer their connection will be.



2. Upon the diminution or increase
of our charity, therefore, depends the
decay or increase of our union; and
when both are perfect, the strength
arising from them is invincible.
Whence it plainly appears, that when
men love God, they must of necessity
love one another, and are thereby
united in a perfect bond of union and
peace. But when once they come to
forget God, and to care for nobody
but themselves, then faction and discord
arise, which end in ruin and confusion.
Here we see the advantages
of concord, and the many public and
private blessings that flow thence;
and how all the miseries that attend
confusion and discord, rob us of those
blessings, which every single person
may enjoy in the safety and peace of
the public. In a word, so great are
the benefits of this universal love of
God and man, that so long as it is preserved,
no power can destroy or hurt
us.

2. The rise or fall of our kindness directly affects the strength of our unity; when both are at their best, the power that comes from them is unbeatable. It's clear that when people love God, they must also love each other, forming a strong bond of unity and peace. However, once they forget God and focus only on themselves, conflict and division emerge, leading to chaos and destruction. Here, we see the benefits of harmony and the many blessings it brings, both publicly and privately; and how the suffering that comes from chaos and discord robs us of those blessings, which everyone can enjoy in a safe and peaceful community. In short, the benefits of this universal love for God and one another are so great that as long as it is maintained, no power can harm us.



3. Hitherto we have been ascending
by gradual steps, from the lowest creatures
to God, our chief Good, being
taught and convinced by the creatures,
of the obligations under which we are
to love and worship God. Hence we
descend again from the Creator to the
creature; that is, from the love of our
Creator, to the love of the creatures.

3. Until now, we have been climbing step by step, starting from the simplest beings up to God, our ultimate Good, learning and being persuaded by creation about our responsibilities to love and worship God. Therefore, we now move back down from the Creator to the creation; that is, from loving our Creator to loving the creatures.









 Chapter 27.


Of The Nature, Properties, And Fruits Of Love.



Be careful that the light within you is not darkness.Understood! Please provide the text you'd like modernized.Luke11:35 AM.



That nothing is properly our own
but our love, is too plain to need
any proof. Hence, if our love be good,
and rightly applied, our hearts and
the treasures that are in them, are
good likewise; but if otherwise, then
[pg 478]
we ourselves and all that we have, are
evil. It is our love only that makes
us either good or bad. And as, when
our love is right and duly placed, there
can be nothing better; so, when it is
otherwise, there can be nothing worse.

That nothing truly belongs to us except for our love is clear enough to not need any proof. So, if our love is genuine and well-directed, our hearts and the treasures within them are good too; but if not, then we ourselves and everything we possess are poor. It is our love that defines whether we are good or bad. Just as, when our love is right and properly directed, there is nothing better; when it is not, there is nothing worse.



2. And, since we can call nothing
our own but our love, it follows, that
on whatsoever being we place our love,
to that we dedicate ourselves and all
that we have. Whensoever we abuse
or misapply our love, we throw away
and lose all that we have. So then,
if all our goodness consist in the rectitude
of our love, and all our evil in
the misapplying of it; it follows, that
virtue itself is nothing else but our
love, truly and properly placed; and
vice nothing else but a perverse and
irregular love. Whosoever considers
these properties of love, cannot be
ignorant wherein the greatest good,
and the greatest evil of man, consist.

2. And since we can claim nothing as truly ours except for our love, it follows that whatever being we give our love to, we dedicate ourselves and everything we have to that being. Whenever we misuse or misplace our love, we waste and lose everything we possess. Therefore, if all our goodness is based on the rightness of our love, and all our wrongs are due to its misuse; it follows that virtue itself is simply our love, properly and truly directed, while vice is just a twisted and disordered love. Anyone who reflects on these aspects of love cannot ignore where humanity's greatest good and greatest evil lie.









 Chapter 28.


Love Unites Him Who Loves With The Person Loved, And Transforms Into
The Same Nature.



God is love; and whoever lives in love lives in God, and God lives in them.—1John4:16.



Love unites itself to the beloved
object, because it is the nature of
love to communicate itself willingly
and freely to every person or being
that is disposed to receive it. For love
is a free gift, and cannot be obtained
by force. And as it is the nature of a
gift, to be entirely in the power of
him to whom the last owner gave it;
so our love is entirely appropriated to
him on whom we have bestowed it, so
that we truly give up ourselves to that
thing on which we fix our love. Thus
the beloved is united with the lover,
and they two become one, not by constraint
or force, but freely, willingly,
and joyfully: and so he who loves is
made one with the thing beloved, and
love takes its denomination from its
object. Hence we read of carnal love,
earthly love, and divine love, each taking
its name and character from the
objects on which it is fixed. Thus
then every man has it in his power to
be changed with freedom and ease into
a being more noble than himself.

Love connects with the person it cherishes because that's what love does; it wants to share itself willingly and freely with anyone open to receiving it. Love is a gift that cannot be forced. Just like a gift is entirely in the control of the person it was given to, our love is completely given to the person we choose to love, meaning we truly commit ourselves to whatever we focus our love on. In this way, the beloved and the lover become one, not through pressure or force, but freely, willingly, and joyfully. Therefore, the lover becomes one with what they love, and love is defined by its object. This is why we talk about sexual love, worldly love, and heavenly love, each named and characterized by what it is directed towards. Thus, every person has the ability to transform themselves with freedom and ease into a greater version of themselves.



2. Moreover, as the will, without
controversy, undergoes a change in
love, and every change ought to be
from an ignoble to a more noble state
of being (as we see the elements are
changed into plants and herbs, and
these into the flesh of living creatures,
and they again into the substance of
human bodies), it would, therefore, be
unnatural to fix our love upon, and,
consequently, to be united and changed
into, anything that is meaner than
ourselves, but rather upon God, the
best and supreme Being; to whom,
according to the order of nature, our
love and will ought to be united. Thus
we hear, as it were, the whole creation
calling to us, and putting us in
mind of the supreme excellency of
God; upon which account He, and He
alone, is worthy of our love.

2. Furthermore, just as our will, without a doubt, changes in love, and every change should move from a lower to a higher state of being (just as we see elements transforming into plants and herbs, those into the flesh of living creatures, and then those again into the substance of human bodies), it would be unnatural to focus our love on anything that is lesser than ourselves. Instead, our love should be directed towards God, the highest and most excellent Being; to whom, according to the natural order, our love and will should be connected. In this way, we can almost hear the whole of creation calling to us, reminding us of the supreme greatness of God; for this reason, He alone is truly deserving of our love.



[pg 479]






 Chapter 29.


Nothing Is Worthy Of Our Love, But That Which Can Make Us More
Noble And Pure.



Don't love the world or the things in it.—1John2:15 PM.



As our love is the most noble present
we can make, and has a
power of changing our will into the
nature of the thing beloved, so that
we are under the control of that
which we heartily love; it follows,
that we act meanly and unworthily,
when we give to anything that is vile
and earthly, the power of enslaving
our will, which is a spiritual faculty,
and, consequently, more noble than
anything corporeal: and that he is
very unhappy and foolish, who places
his love on his body, and the gratifications
of sense, for instance, on his
furniture, equipage, houses, and estates;
all which debase the soul, and
can yield it no satisfaction in trouble,
no comfort in the hour of death, or in
the day of judgment. Nothing can
do this but God, who is the highest
and chief Good, and alone is worthy
of our love.

As our love is the most noble gift we can give, and it has the power to transform our will into the essence of what we love, making us subject to what we genuinely care for; it follows that we act shamefully and unworthily when we allow anything lowly and material to control our will, which is a spiritual ability and, therefore, more noble than anything physical. It is truly unfortunate and unwise for someone to focus their love on their body and sensory pleasures, like furniture, possessions, homes, and lands—all of which degrade the soul and offer no real comfort in times of trouble, during death, or on judgment day. Only God, who is the highest and ultimate good, is worthy of our love.



2. We must not, therefore, waste
our love on anything that is not sensible
of the honor we pay it, nor able
to make us a worthy return for it,
much less on things that corrupt and
debase it, making it earthly, sensual,
and unprofitable. On the other hand,
as God loves us above all creatures,
he deserves a suitable love from us;
and that not only as he raises and ennobles
our love, but as he requites us
with his own, which is infinite, uncreated
and eternal.

2. We shouldn't waste our love on anything that doesn't appreciate the honor we give it or can't return it in a meaningful way, let alone on things that corrupt and diminish it, making it materialistic, sensual, and worthless. On the other hand, since God loves us more than anything else, he deserves our true love; not only because he elevates our love but also because he gives us his own love, which is infinite, uncreated, and eternal.









 Chapter XXX.


Our Chief Love Is Due To God, As The First And Last, The Beginning And
The End Of All Things.



He is the Rock; his work is flawless. All his ways are fair; he is a God of truth, without wrongdoing; he is just and right.Please provide the text to be modernized.Deuteronomy32:4.



Not only the universal voice of
nature, but our own consciences
also bear witness that our chief and
highest love is due to God. 1. Because
he is our chief and eternal
Good. 2. Because not only man, but
all other creatures derive their being
from him. 3. Because the love and
goodness of God are conveyed unto
man by all the creatures. Whence it
follows, that God, who is the fountain
of goodness and love, deserves to be
loved by us more than any creature,
yea, than all the creatures put together;
[pg 480]
they being no more than
means or instruments of conveying to
us the transcendent and eternal love
of God. So that our love is never
true, right, regular, or reasonable, but
when it is fixed upon God; which
may be properly called the rectitude
of our will.

Not only does the universal voice of nature speak to us, but our own consciences also confirm that our greatest and highest love should be for God. 1. Because He is our ultimate and everlasting Good. 2. Because not only humans but all other beings come into existence through Him. 3. Because God’s love and goodness are expressed to us through all of creation. Therefore, it follows that God, who is the source of all goodness and love, deserves our love more than any creature, even more than all creatures combined; [pg 480] as they are merely means or instruments through which we receive the incredible and eternal love of God. Our love is only true, right, proper, or reasonable when it is directed towards God, which can be properly called the righteousness of our will.



2. On the other hand, when self-love
predominates, and a man makes all
his love centre upon himself, that love
is unnatural, preposterous, unjust, and
irregular, a direct opposition to God,
and the root and seed of all sin and
iniquity. For what can be more unjust
and ungrateful than to withdraw
our love from God, who alone has a
right to it, and to fix it upon ourselves
or upon any creature? This, in
short, is the highest injustice, and the
highest violation of the laws of nature,
as well as of God.

2. On the other hand, when someone loves themselves too much and focuses all their affection on themselves, that love becomes unnatural, absurd, unfair, and out of order. It stands in direct opposition to God and is the source of all sin and wrongdoing. What could be more unfair and ungrateful than to take our love away from God, who alone deserves it, and focus it on ourselves or any other being? In short, this is the greatest injustice and a serious violation of both natural law and God's laws.









 Chapter 31.


He Who Principally Loves Himself, Actually Sets Up Himself In God's
Stead.



Oh Lord, righteousness belongs to you, but to us, the feeling of shame.Understood. Please provide the text you would like me to modernize.Dan.9:7.—Not for us, O Lord, not for us, but for your name give glory.Understood! Please provide the text you'd like me to modernize.Ps.115:1.



As God is the beginning and end
of all things, so the first and
chief love of man is due to him. And
whosoever transfers it to any other
object, really and truly makes that
his god; which is the greatest affront
that can be offered to his divine Majesty.
For as it is the nature of love
to unite the lover with the thing beloved,
so the fixing of our love upon
any creature separates and alienates
us from the Creator. Whosoever
principally loves himself, certainly
loves everything else solely for his
own sake; which he ought to love
purely for the sake of God; and so all
his love is founded in and upon himself,
which ought to be fixed entirely
upon God.

As God is the beginning and end of everything, the first and primary love of humans should be directed to Him. Anyone who shifts that love to anything else is, in effect, making that thing their god, which is the greatest insult to His divine majesty. Just as love naturally connects the lover with the one they love, focusing our love on any creature distances and separates us from the Creator. Those who primarily love themselves inevitably end up loving everything else just for their own benefit, when they should love purely for God's sake. Thus, all their love is based on themselves instead of being entirely directed towards God.



2. Hence he is employed in doing
his own will instead of God's; he
usurps God's right; attempts to invade
his kingdom; sets up an authority
in opposition to God's kingdom;
and actually rebels against his Maker
and his God.

2. So, he focuses on doing his own will instead of God's; he takes over God's authority; tries to intrude on His kingdom; establishes a power that opposes God's kingdom; and truly rebels against his Creator and his God.



[pg 481]






 Chapter 32.


Love To God, The Source Of All That Is Good; Self-Love, The Source Of
All Evil.



O Israel, you've brought destruction upon yourself; but in me is your help.Understood! Please provide the text you'd like modernized.Hos.13:9.



Love is the efficient cause of all
things; and as there are two
sorts of love, the love of God and the
love of ourselves, and as these are directly
opposite to each other, it follows,
that the one must be extremely
good, and the other extremely evil.
But forasmuch as it is plain that the
preference is to be given to divine
love, it follows, that this alone is good.
For the love of God is a divine seed
in us, from which no evil, but all good
things proceed. This love unites itself
to its object, which is God, its
chief, its only Good, in whom it rests,
triumphs, and rejoices, even as God
does in it. For joy and pleasure arise
from love, as we learn in Psalm 18:1,
2. This spreads itself over all the
world, and, like God, its author and
object, communicates and bestows itself
upon every worthy receiver. And
truly, as love finds all things in God,
and is happy in the enjoyment of him,
it stands in need of no creature.

Love is the driving force behind everything; there are two types of love: the love of God and the love of ourselves. These two are completely opposed to each other, which means one must be extremely good and the other extremely bad. Since it's clear that we should prefer divine love, it follows that this love alone is good. The love of God is a divine seed within us, producing only good things, not evil. This love connects to its object, which is God—our ultimate and only Good—where it finds peace, triumph, and joy, just as God does in it. Joy and pleasure come from love, as we learn in Psalm 18:1, 2. This love spreads throughout the world and, like God, who is its source and target, shares itself with every deserving recipient. Indeed, as love finds everything in God and is fulfilled by enjoying Him, it doesn’t need anything else from creation.




2. But as from divine love proceeds
nothing but good, so from self-love
proceeds nothing but evil. This is the
root of all the iniquity, sin, blindness,
ignorance, and misery, of which human
nature is capable. By this a man
makes his own will his god; and, as
the true God is the fountain of all
good, so this false god, this vain idol,
our self-will, is the fountain of all evil.
Moreover, as the creatures which we
are so fond of, are made out of nothing,
and are so weak and uncertain
that they are always tending to their
original state, and, in the meantime,
are nothing but poverty, misery, and
sorrow; it follows, that as man is
changed into the nature of the thing
which he loves, he must likewise partake
of their inconstancy, their poverty,
and misery, and can have no rest
in the enjoyment of them. If the
creature is vanity and sorrow, the
heart that cleaves to the creature enters
into its vanity, and must be partaker
of its sorrow.


2. Just as true love leads to goodness, self-love only brings about evil. This is the root of all the wrongdoing, sin, blindness, ignorance, and suffering that human nature can experience. Through this, a person makes their own desires their god; and while the true God is the source of all goodness, this false god, this empty idol—our self-will—is the source of all evil. Furthermore, the things we are so attached to are created from nothing, and they are so weak and uncertain that they constantly tend to return to nothingness, and in the meantime, they bring only poverty, misery, and sorrow. Therefore, as a person becomes like the things they love, they will also share in their instability, poverty, and suffering, and can find no peace in enjoying them. If the thing is empty and sorrowful, the heart that clings to it will enter its emptiness and must share in its sorrow.




3. Thus self-love, when it rules and
is uppermost in men, makes them
enemies to God, fills them with all iniquity,
and brings them into subjection
to the creatures. As the love of God
dilates and enlarges the soul, so the
love of ourselves contracts and straitens
it, making it unjust, corrupt,
proud, and covetous. As the love of
God makes us quiet, easy, peaceable,
and benevolent; so the love of ourselves
makes us unquiet, turbulent,
and ill-natured. As the love of God
reinstates us in the liberty of the sons
of God; so self-love makes us slaves
to the creatures. The one gives us
firmness and constancy of mind and
will; the other makes us inconstant
and changeable. The one makes a
man courteous, courageous, generous,
and obliging; the other makes him
sour, timorous, mean, and an enemy
to everybody but himself.

  
3. Therefore, when self-love takes control and dominates people, it turns them against God, fills them with all kinds of wrongdoing, and makes them slaves to their desires. While the love of God expands and uplifts the soul, self-love shrinks and constricts it, leading to injustice, corruption, pride, and greed. The love of God brings us peace, comfort, harmony, and kindness; whereas self-love creates unrest, chaos, and negativity. The love of God restores our freedom as children of God, while self-love turns us into slaves of our cravings. The former gives us stability and determination, while the latter makes us fickle and unpredictable. The love of God makes a person polite, brave, generous, and helpful; in contrast, self-love makes someone bitter, fearful, petty, and an adversary to everyone but themselves.



[pg 482]






 Chapter 33.


Of The Love Of God, And The Love Of Self.



The sinful mind is hostile to God.Understood. Please provide the text you'd like me to modernize.Rom.8:7.



As it is plain that by the love of
God, or the love of self, all the
motions and operations of our will are
governed and directed, and that all
other desires and inclinations have
their birth and bias from them; it follows,
that upon them depends all our
knowledge, either of good or evil.
For as the love of God is the principle
by which we know and judge of all
the good that is in man; so self-love
discovers to us all the evil. And whosoever
understands not what self-love
is, knows not what evils there are in
man; just as he that understands not
the love of God, cannot know the
good that is in Him. For no man
can judge of either good or evil who
knows not the springs and fountains
from which they flow. The love of
God is a shining light, discovering to
us not only itself, but its enemy, which
is self-love; on the contrary, self-love
is a thick darkness, blinding the eyes
of men, that they cannot see the good
or evil that is in them. These, then,
are the two roots of good and evil,
which, whosoever is ignorant of, cannot
rightly judge of either.

It’s clear that both the love of God and self-love control and guide all our choices and actions, and that all other desires and inclinations come from them. Therefore, our understanding of good and evil depends on them. The love of God is the principle by which we recognize and evaluate all the goodness in people, while self-love reveals all the evil. Anyone who doesn’t understand self-love cannot recognize the evils within humanity; similarly, someone who doesn’t grasp the love of God cannot understand the good within Him. No one can judge good or evil without knowing the sources from which they arise. The love of God is a bright light, revealing not only itself but also its adversary, self-love; on the flip side, self-love is a dark fog that blinds people so they can’t see the good or evil within themselves. These are the two roots of good and evil, and anyone who is unaware of them cannot make a correct judgment about either.



2. For as man consists of two
parts, namely, soul and body; so in
respect of one, he sets his heart upon
honors, dignities, and preferments;
whilst the other tempts and draws
him to fleshly and sensual pleasures.
So that whosoever thus loves himself,
must be a slave either to honor or
pleasure, which he looks upon as his
greatest happiness, as gratifying that
inclination to himself, which is uppermost
in his heart. And from these
two kinds of self-love spring many
others, as various as are the means
and instruments of obtaining the honors,
or fulfilling the lusts, which have
taken possession of our hearts. And
these are chiefly three: 1. Pride, or an
inclination to be eminent and popular
in the world. 2. Pleasure and luxury,
by which we indulge and gratify the
flesh. 3. Covetousness, or an inordinate
love of worldly things. Whosoever
eagerly seeks honor, cannot but
hate everything and every person
that stands in his way and hinders his
designs; whence proceed anger, revenge
and envy of all those who are
possessed of any advantages which
we want, or which seem to eclipse or
lessen the figure which we desire to
make in the world. Hence also proceed
indolence and sloth, and a mean
fear of laboring or sufferings, both of
which are ungrateful to flesh and
blood. In a word, all sins and iniquities
proceed from this fruitful fountain
of self-love.

2. Just as a person is made up of two parts, the soul and the body, one part focuses on ambitions, status, and advancements, while the other pulls him toward physical and sensory pleasures. Therefore, anyone who loves themselves in this way becomes a slave to either honor or pleasure, which they see as their greatest happiness, satisfying that desire within them that is most dominant. From these two types of self-love arise many others, as varied as the ways and means of gaining honors or fulfilling the desires that have taken over our hearts. These can be classified mainly into three: 1. Pride, or the desire to be distinguished and popular in society. 2. Pleasure and luxury, through which we indulge and satisfy our physical desires. 3. Greed, or an excessive love for material things. Anyone who eagerly seeks honor inevitably ends up hating everything and everyone that stands in their way and obstructs their plans; this leads to anger, revenge, and envy of those who have advantages that we crave, or who seem to overshadow or diminish our desired status in the world. This also gives rise to laziness and sloth, along with a lowly fear of effort or suffering, both of which are unappealing to our physical nature. In short, all sins and wrongdoings originate from this abundant source of self-love.



[pg 483]





 Chapter 34.


Love To God, The Only Source Of Peace And Unity.



Above all else, put on love, which is the bond of completeness.Understood. Please provide the text you'd like me to modernize.Col.3:14



If all men had an equal love for God,
the supreme Good, they would then
all be of one heart and of one mind,
and the sincerity and unanimity which
they would manifest in the love of
God, would cordially unite them to
each other.

If everyone had an equal love for God, the ultimate Good, they would all be united in heart and mind. The honesty and harmony they would show in their love for God would bring them together warmly.



2. But instead of this, every man
loves himself, and pursues the inclinations
of his own heart, so that hardly
two can agree together. For as he
whose heart is set upon honor, cannot
but hate and envy every one that
is preferred before him; so from these
different interests and inclinations,
nothing can proceed but emulation,
strife, and discord. Moreover, as he
that pursues his own will, and courts
the esteem of men, makes himself his
own god, there must by consequence
be as many of these idols and false
gods as there are proud, ambitious
men in the world. Hence arise envy,
hatred, wars, and fightings, whilst
every one is bent upon increasing and
defending his own grandeur, in opposition
to that of his neighbors. Hence
it plainly appears that as the love of
God is the bond of peace and union;
so self-love is the root and cause of all
the discord and contention that is in
the world.

2. But instead of that, every person loves themselves and follows their own desires, so that it's rare for two people to agree. Just like someone who is focused on honor can’t help but hate and envy anyone who is above them, these differing interests and desires lead to competition, conflict, and disagreement. Furthermore, when someone chases their own will and seeks the approval of others, they make themselves their own god, which means there are as many of these false idols as there are proud, ambitious people out there. This leads to envy, hatred, wars, and fights, as everyone is determined to boost and protect their own status against their neighbors'. Thus, it’s clear that while love for God brings peace and unity, self-love is the root cause of all the discord and conflict in the world.









 Chapter 35.


Showing How We Ought To Love God.



The purpose of the commandment is love that comes from a pure heart, a good conscience, and genuine faith.—1Tim.1:5.




There is no better way of convincing
a man than by appealing
to his own conscience. There, as in a
glass, we may read our duty much
more plainly than ten thousand teachers
can instruct us. We have already
shown that it is a point of natural
equity to love God above all things,
and that he who does otherwise, sets
himself up as his own idol. And now,
if any man desire to know to what his
duty to God obliges him, let him look
into himself, and examine his own
heart, and conclude that whatsoever
he would have done for himself, that
he is obliged to do for God. Therefore,
as self-love is natural to us all,
we must reverse that, and offer to
God that which we unjustly arrogate
to ourselves, by loving him as we
have hitherto loved ourselves.

  
There's no better way to convince someone than by appealing to their own conscience. There, like in a mirror, we can see our duty more clearly than any number of teachers can tell us. We’ve already shown that it’s only fair to love God above all else, and anyone who doesn’t is just making themselves their own idol. Now, if anyone wants to understand what their duty to God requires, they should look inside themselves, examine their own heart, and realize that whatever they would do for themselves, that is what they are obligated to do for God. So, since self-love is natural for all of us, we should turn that around and give to God what we unjustly claim for ourselves, by loving Him as we have loved ourselves until now.



2. Wherefore, as thou now lovest
thine own will, and endeavorest to
gratify it in all things, so thou must,
[pg 484]
for the future, prefer the will of God
to thine own will, and think it better
to submit to God's good pleasure than
to humor and gratify thyself. Thou
art in love with honor and esteem,
and wouldest have everybody bow to
thy superior merit and character; turn
now this inclination of thine, and apply
it to promote the glory of God,
and pray that all men may unite to
do the same. As thou hast hitherto
been angry with every one that has
opposed thee in thy pursuits of glory,
so oughtest thou now to oppose those
that oppose the glory of God.

2. So, just as you now love your own will and try to satisfy it in everything, you must, 
[pg 484] 
from now on, prefer God's will over your own and realize that it's better to submit to God's wishes than to indulge yourself. You care about honor and respect and want everyone to recognize your superior qualities and character; now, redirect that desire and use it to glorify God, and pray that everyone may come together to do the same. Just as you've been frustrated with anyone who opposes your quest for glory, you should now stand against those who oppose the glory of God.



3. Whilst thy heart is full of self-love,
thou art greedy of praise, and
wouldest have everybody think and
speak well of thee; do thou the same
for God; labor and pray that God may
be glorified by all men, and that every
creature may praise and magnify His
name. As thou art very industrious
to be thought a man of truth and
honesty, and wouldest be very uneasy
to be counted a liar; so oughtest thou
also cheerfully and industriously to
propagate and vindicate the truth and
veracity of God. From all which it
appears that every man may read in
the book of his own conscience the
obligation he is under to love and
honor God rather than himself.

3. While your heart is full of self-love, you crave praise and want everyone to think and speak well of you; do the same for God. Work and pray that God may be glorified by everyone, and that every creature may praise and honor His name. Just as you are very eager to be seen as a person of truth and honesty, and would feel very uncomfortable being seen as a liar; you should also happily and diligently spread and defend the truth and honesty of God. From all this, it’s clear that everyone can read in the book of their own conscience the obligation to love and honor God rather than themselves.









 Chapter 36.


Divine Joy, The Fruit Of Divine Love.



Let everyone who trusts in you be glad.Understood. Please provide the text you'd like me to modernize.Ps.5:11.




The end and perfection of everything
is the fruit it bears, or the
effects it produces, which are as various
as the seeds from whence they
spring. Therefore, as there are two
different seeds or roots in man, namely,
the love of God and the love of
ourselves, which are diametrically opposite
to each other; so likewise are the
fruits which they produce. Now the
end and fruit of all human actions is
either joy or sorrow. Joy, as it is a
good fruit, must necessarily proceed
from a good root; and sorrow, being
evil, must proceed from an evil root;
that is, in short, all true joy must proceed
from the love of God, and all sorrow
and anguish of mind from the
love of ourselves.

 The ultimate goal and perfection of everything is the outcomes it yields, or the effects it creates, which vary as much as the seeds from which they grow. Therefore, just as there are two contrasting seeds or roots within people, namely, the love of God and the love of ourselves, which are fundamentally opposed; so are the results they produce. Ultimately, the outcome and fruit of all human actions are either joy or sorrow. Joy, being a positive outcome, must inevitably come from a good source; and sorrow, being negative, must stem from a bad source; in summary, all genuine joy must come from the love of God, while all sorrow and mental anguish arise from the love of ourselves.



2. For as all joy arises from love,
and depends upon it, such as is the
love, such also must be the joy. If the
love be divine, the joy will be divine;
if earthly, the joy also will be earthly.
Now so long as our hearts are united
to God by true love, they cannot but
rejoice and be happy in him. This is
a foretaste of eternal life, in which
both our love and our joy shall be
completed and perfected together.
Therefore, as we shall there live eternally
unto God, so our love also shall
be eternal; and as our love shall be
perfected, so it shall be united with a
perfect, absolute, infinite, and eternal
good, being itself also perfect, unchangeable,
constant, and eternal.
And from a love so pure, immaculate,
and heavenly, shall flow a river
of joy, divine, pure, precious, full of
[pg 485]
rapture, full of grace, glory, and immortality.

2. Just as all joy comes from love and is dependent on it, the kind of love determines the kind of joy. If the love is divine, the joy will be divine; if it’s earthly, the joy will also be earthly. As long as our hearts are genuinely united with God through true love, they can't help but rejoice and be happy in Him. This is a taste of eternal life, where our love and joy will be fully completed and perfected together. Therefore, as we will live eternally for God there, so our love will also be eternal; and as our love is perfected, it will unite with a perfect, absolute, infinite, and eternal good, which is itself perfect, unchangeable, constant, and eternal. From such pure, immaculate, and heavenly love will flow a river of joy—divine, pure, precious, full of rapture, grace, glory, and immortality.



3. For eternal life itself is nothing
but this eternal joy, with some drops
of which, faithful souls, even in this
life, have been often refreshed and
comforted. This is the meaning of
that passage in Canticles 2:4, “He
brought me to the banqueting-house:
stay me with flagons, comfort me with
apples.” And whosoever has tasted
of this joy, can have no relish for
worldly pleasures. But as that proceeds
from the true love of God, arising
from faith in our Lord Jesus Christ,
it follows, that if we desire to obtain
so great a good, and, by tasting some
drops of this sweetness, to enjoy this
earnest and foretaste of everlasting life,
it must be obtained by a lively faith,
operating by divine love. Whence St.
Paul tells us that “the love of Christ
passeth knowledge.” Eph. 3:19.

3. Eternal life is nothing but this eternal joy, which faithful souls have often experienced as refreshment and comfort even in this life. This is the meaning of that verse in Canticles 2:4, "He took me to the banquet hall: support me with drinks, and comfort me with apples." Anyone who has tasted this joy will find no pleasure in worldly things. Since this joy comes from true love for God, rooted in faith in our Lord Jesus Christ, it follows that if we want to gain such a great good and, by experiencing some of this sweetness, enjoy a preview of eternal life, it must be achieved through a vibrant faith that works through divine love. Hence, St. Paul tells us that "the love of Christ surpasses understanding." Eph. 3:19.



4. And as this divine love is not a
thing without us, but within us, it follows
that this does not depend upon
our external goods or possessions,
such as riches, honors, learning, meat,
or drink, or any other outward blessing;
but that all these things are contained
in it. And as this love shall
attain its full perfection in the other
life, so the peace and joy that flow from
it, shall be perfect and everlasting.
This treasure a man shall have in himself,
and no one shall take it from him;
he shall have a river of living pleasure
rising up in himself, independent of all
external blessings and comforts. And
as no man knoweth this treasure, but
he that has it; so he that has it, is in
perfect ease; he envies nobody, covets
nothing, thirsts after nothing but the
fulness and perfection of divine love.

4. This divine love isn’t something outside of us, but rather it’s within us. Therefore, it doesn’t rely on our material possessions like wealth, status, knowledge, food, drink, or any other external gifts; instead, all these things are found within it. As this love reaches its full glory in the next life, the peace and joy that come from it will also be perfect and everlasting. This treasure resides in a person, and no one can take it away; they will have a stream of living joy flowing from within, regardless of any external comforts or blessings. Just as no one truly understands this treasure except for those who possess it, those who have it experience complete tranquility; they don’t envy others, desire anything, or long for anything but the fullness and perfection of divine love.



5. The first fruits of this treasure
may be possessed by faithful souls
even in this life, without lessening
the reversion in the next life; yea, it
rather increases and spreads itself to
infinite degrees, so that though all
mankind should unite together in this
divine love, they would be no hinderance
to each other, but would rather
increase and improve their united
stock of love and joy. For the more
earnestly any man loves God, the
greater is his joy. And if it be so in
this world, how great shall our joy be
in the next, when God shall pour out
the fulness of his joy and love upon his
elect, and He himself shall be “all in
all.” 1 Cor. 15:28.

5. The first benefits of this treasure can be experienced by devoted souls even in this life, without taking away from what awaits them in the next; in fact, it rather grows and expands infinitely, so that even if all of humanity came together in this divine love, they wouldn’t hinder each other but would instead enhance and enrich their combined love and joy. The more passionately someone loves God, the greater their joy becomes. And if that’s true in this world, imagine how immense our joy will be in the next, when God pours out the fullness of His joy and love upon His chosen ones, and He himself will be “overall.” 1 Cor. 15:28.









 Chapter 37.


Of The Evil Fruits Of Self-Love.



Feel the pain, grieve, and cry: let your laughter turn into sorrow, and your joy into heaviness.Understood. Please provide the text for modernization.James4:9.



As true and divine joy proceeds
from true and divine love, so
nothing can proceed from false love
but false joy. For as self-love aims at
nothing, delights in nothing but honors,
riches, and sensual and worldly
pleasures, all which are fading, perishing,
and subject to a thousand casualties;
therefore the man whose heart
is set upon them, cannot but be always
[pg 486]
fearful, apprehensive, and jealous of
every accident that may deprive him
of his happiness; so that his joys are
never solid or lasting, but false and
perishing, mixed with fears and cares,
and ending in disappointment and sorrow.
For as the seed is, such is the fruit.

As true and divine joy comes from true and divine love, nothing can come from false love except false joy. Self-love seeks nothing and finds joy only in honors, wealth, and pleasures that are fleeting, temporary, and vulnerable to countless misfortunes. Therefore, someone whose heart is focused on these things will always be anxious, worried, and envious of any situation that might take away their happiness. Their joys are never real or lasting; they are false and fleeting, mixed with fears and concerns, and ultimately lead to disappointment and sadness. Just as the seed is, so is the fruit.



2. Now we have already shown, that
self-love is corrupt, impure, unjust,
abominable, and unnatural, the seed
and root of all evil, the parent of weakness,
blindness, error, and death. And
the fruit or joy arising from it is of the
same sort, unjust, impure, opposed to
God, to our neighbor, and to all righteousness;
it rejoices in iniquity, and
contempt of God. And if it be a sin only
to love anything which God hateth,
how much more grievous a sin must it
be to delight and rejoice in it? Such a
joy as this, which is opposite to the
nature of every creature, and contrary
to the nature and express will of God,
cannot but end in everlasting sorrow,
death, and darkness.

2. We've already shown that self-love is corrupt, impure, unjust, abominable, and unnatural. It's the root of all evil and the source of weakness, blindness, mistakes, and ultimately death. The joy that comes from it is just as unjust and impure, going against God, our neighbors, and all that is right. It takes pleasure in wrongdoing and shows disrespect for God. If it's a sin to love anything that God hates, how much worse is it to take delight in it? Such joy, which is the opposite of the nature of every creature and contradicts God's nature and clear will, can only lead to everlasting sorrow, death, and darkness.



3. For as divine joy brings us nearer
and nearer to God; so carnal joy carries
us farther and farther from him.
Divine joy makes us the friends of
God; but worldly joy makes us his
enemies. The former confirms and
strengthens the will in the love of
God, makes the conscience easy, cheerful,
and happy; the latter disquiets
and torments the soul, making it turbulent,
restless, and uneasy. That
may be obtained without labor or
charge; this requires both, and all too
little to support and secure it. The
one produces, improves, and preserves
love, peace, and friendship among
men; the other creates discord, contentions
and quarrels, wars, violence,
and bloodshed. From the one all good,
from the other all evil things proceed.
The one is a lively, salutary, and sober
joy, full of virtue, full of pleasure, and
acceptable to God; the other is fleshly,
vicious, dishonest, base, and hated of
God. The one increases our devout
longings after God and goodness; the
other inflames our corrupt desires.
That enlightens the understanding,
filling it with divine light and wisdom;
this darkens and blinds it, and fills it
with ignorance and error. That is
true and substantial; this treacherous,
deceitful, and false.

3. Just as divine joy brings us closer and closer to God, carnal joy pushes us further and further away from Him. Divine joy makes us friends of God, while worldly joy makes us His enemies. The former strengthens our will in the love of God, making our conscience at ease, cheerful, and happy; the latter unsettles and torments the soul, making it turbulent, restless, and uneasy. The former can be obtained effortlessly and at no cost; the latter demands both effort and sacrifice, yet still offers too little to sustain and secure it. The former fosters, enhances, and maintains love, peace, and friendship among people; the latter breeds discord, arguments, quarrels, wars, violence, and bloodshed. From the former comes all that is good, while from the latter springs all that is evil. The former is a lively, beneficial, and balanced joy, rich in virtue, pleasure, and pleasing to God; the latter is carnal, wicked, dishonest, base, and despised by God. The former fuels our sincere longing for God and goodness; the latter stirs up our corrupt desires. The former enlightens our understanding, filling it with divine light and wisdom; the latter darkens and blinds it, filling it with ignorance and error. The former is true and substantial; the latter is treacherous, deceitful, and false.









 Chapter 38.


Everlasting Sorrow And Death, The End Of Self-Love And Carnal Joy.



If you live according to the flesh, you will die.Understood! Please provide the text you'd like me to modernize.Rom.8:13



As we have already shown everlasting
joy to be the genuine
fruit of divine love; it follows, that
without that love, we cannot be partakers
of the joy, but must sit down
at the last in eternal anguish and distress.
For when the condemned sinner
comes to reflect and consider, that
by his own fault, he has irrecoverably
lost all the blessings of a happy eternity,
how great must his sorrow, how
bitter must his grief be! Annihilation
itself would be to him a blessing;
but alas! he wishes for it in vain, he
[pg 487]
must bear his burden, and undergo his
punishment to all eternity.

As we have already shown, everlasting joy is the true result of divine love; it follows that without that love, we cannot share in the joy and will ultimately face eternal anguish and distress. When a condemned sinner reflects and realizes that due to his own actions, he has irreparably lost all the blessings of a happy eternity, how deep must his sorrow be, how intense must his grief be! Annihilation itself would feel like a relief to him; but sadly, he longs for it in vain, he must bear his burden and endure his punishment for all eternity.



2. This must raise in him an eternal
hatred and abhorrence of himself, and
all his adherent impurities and sin;
which, whether he will or not, will
forever stare him in the face, revenging,
as it were, upon him the past
sacrilege of his self-love.

2. This must create in him a lasting hatred and disgust for himself, and for all the impurities and sins he clings to; which, whether he likes it or not, will always confront him, punishing him, in a way, for the past sacrilege of his self-love.








 Chapter 39.


All That We Have Must Be Offered And Consecrated To God.



Come, let’s worship and bow down; let’s kneel before the Lord, our creator.Understood! Please provide the text for modernizing.Ps.95:6.



As we are assured that God is our
Creator, Preserver, and loving
Father, to whom can we more reasonably
pay our honor, duty, and service,
than to him? Whom shall we rather
implore and pray to, whom shall we
rather praise and glorify, than him
that made us? Whom shall we rather
trust? In whom shall we rather
hope? Whom shall we rather love?
In whom shall we rather rejoice and
be happy? Shall we not love him,
who hath created us in his own image?
Shall we not honor him, who
has exalted us above all creatures?
Shall we not devote ourselves entirely
to him, who has given himself entirely
unto us? Who created us for the
end that we might live, abide, and
rejoice with him forever? Shall we
not love and honor him, who has
adopted us for his children?

As we know that God is our Creator, Preserver, and loving Father, who else could we more reasonably honor, serve, and fulfill our duties to than Him? Who else should we implore and pray to, who else should we praise and glorify, but the one who made us? Who else should we trust? In whom else should we place our hope? Who else should we love? In whom else should we find joy and happiness? Should we not love Him, who created us in His own image? Should we not honor Him, who has raised us above all other creatures? Should we not fully dedicate ourselves to Him, who has given Himself completely to us? Who created us so that we could live, remain, and rejoice with Him forever? Should we not love and honor Him, who has adopted us as His children?



2. Think, therefore, and consider
with thyself, O man! that as God has
given thee a rational soul, so thou
oughtest to consecrate all the powers
and faculties of it to his honor and
service. He has given thee the faculty
of loving: therefore love him; he has
given thee understanding: endeavor
to know him; he has given thee fear:
therefore fear him; the power of
honoring: therefore honor him; the
gift of prayer: therefore pray to him;
of praise and thanksgiving: therefore
praise his name. He has given thee
the power of believing, hoping, and
trusting: therefore depend, and trust,
and hope in him; of rejoicing: therefore
rejoice and be glad in him.
Lastly, as all things are in him, and
he has an infinite power of doing all
things, consider this with thyself, that
if thou rest and rejoice in him alone,
thou shalt in him possess all things.

2. Think, then, and reflect, O man! that just as God has given you a rational soul, you should dedicate all its powers and abilities to his honor and service. He has given you the ability to love: so love him; he has given you understanding: strive to know him; he has given you fear: so fear him; the capacity to honor: so honor him; the gift of prayer: so pray to him; of praise and thanksgiving: so praise his name. He has given you the ability to believe, hope, and trust: so rely on, trust, and hope in him; of rejoicing: so rejoice and be glad in him. Lastly, since all things are in him, and he has limitless power to do all things, reflect on this: if you rest and rejoice in him alone, you will possess everything in him.



3. And hence arises the true and
genuine worship of God. He that
loves him, honors him; he that loves
him not, affronts him. So likewise he
that fears him, honors him; he that
fears not, despises him. And all the
other vices and virtues are of the same
nature. By obedience, God is honored,
and he is dishonored by disobedience;
the same may be said of faith, hope,
charity, and gratitude.

3. And this is where true and genuine worship of God comes from. Those who love Him honor Him; those who do not love Him disrespect Him. Similarly, those who fear Him honor Him; those who do not fear Him show contempt for Him. All other vices and virtues are the same. God is honored through obedience and dishonored through disobedience; the same applies to faith, hope, love, and gratitude.



4. From all this it appears, that
there is nothing better, more honorable,
or more profitable for man,
than to honor God; and nothing more
base and abominable than to dishonor
him.

4. From all this, it seems that there is nothing better, more honorable, or more beneficial for a person than to honor God; and nothing more contemptible and abhorrent than to disrespect Him.



[pg 488]






 Chapter 40.


He Can Never Praise And Glorify God, Who Seeks His Own Glory.



Not to us, O Lord, not to us, but give glory to your name.Understood. Please provide the text for modernization.Ps.115:1.



He that in all things seeks not the
glory of God, and endeavors to
promote it, does not act like a creature
of God, but directly opposes his Maker,
and all his designs, seeing he made all
things for his own glory. And he does
even worse, who measures all things
no otherwise than as they contribute
to the raising of his own glory and
honor. Such a one usurps the honor
due to God alone, and, like the rebel
Lucifer, sets himself in God's throne.

Anyone who seeks their own glory in everything instead of God's and tries to promote it is not acting like a creation of God but is directly opposing their Creator and all His plans, as He made everything for His own glory. Even worse is the person who judges everything only by how it boosts their own glory and honor. Such a person takes the honor that belongs to God alone and, like the rebellious Lucifer, places themselves on God's throne.



2. And this he does not only in his
own soul, but endeavors to lead others
into the same guilt, by filling their
hearts, which ought to be thrones and
temples of God, with the same notions
of love and honor to himself, as he
has entertained in his own mind; endeavoring
as much as in him lies, to
dispossess his Maker and settle himself
in his room. But what greater
sin can there be than this? Now as
the consequence of this irregular loving
and honoring a man's self is, that
it makes him the enemy of God, and
casts him out of his presence into the
pit of destruction, it follows, that he
who would be the friend of God, must
hate and deny himself.

2. He doesn't just do this in his own mind, but also tries to lead others into the same wrongdoing by filling their hearts—which should be places where God resides—with the same ideas of love and respect for himself that he harbors in his own thoughts. He tries as much as he can to take the place of his Creator and set himself up instead. But what greater sin can there be than this? The result of this misplaced love and self-respect is that it turns a person into an enemy of God, pushing him away from God's presence and into destruction. Therefore, anyone who wants to be a friend of God must hate and deny himself.



3. Return, therefore, and repent, O
man! believe in Christ and live in him
as a new creature, and he will receive
thee and comfort thee. But to others,
who persist in their rebellion and
continue in their corruptions, he shall
say at the last day: “I never knew
you: depart from me, ye that work
iniquity!” Matt. 7:23. Moreover, as
the love of Christ is our chief good,
our highest wisdom, and the perfection
of our knowledge, and self-love is
perfectly opposite to it: let us be persuaded
to cast out the love of ourselves
and of the world, that the love
of Christ may enter into our hearts.
This is that love which perfects and
accomplishes our Christianity, and
with this do thou, O God, refresh and
satisfy our souls for ever and ever.
Amen.

3. So return and repent, O man! Believe in Christ and live in him as a new creation, and he will welcome you and bring you comfort. But to others who hold onto their rebellion and continue in their wrongdoings, he will say on the last day: “I never knew you; leave me, you who do wrong!” Matt. 7:23. Moreover, since the love of Christ is our greatest good, our deepest wisdom, and the fulfillment of our knowledge, and self-love stands in complete opposition to it: let’s be convinced to let go of the love for ourselves and the world so that the love of Christ can fill our hearts. This is the love that perfects and completes our Christianity, and with this, O God, refresh and satisfy our souls forever and ever. Amen.








 Conclusion.



1. The title “True Christianity” is
prefixed to these Four Books for the
reason that true faith in our Lord
Jesus Christ, and the righteousness
which proceeds from faith, constitute
the fountain from which the whole
Christian life must flow. I have, accordingly,
written, not for heathens,
but for Christians; who have, it is
true, adopted the Christian faith, but
whose life does not accord with it,
and who deny, or will not understand,
the power of faith. 2 Tim. 3:5. I
have written, not for unbelievers, but
for believers; not for those who are
yet to be justified, but for those who
are already justified. Hence, this
whole work on daily repentance and
Christian love, ought to be understood
in no other sense, than that faith must
go before as a light in our path, and
that it is the foundation of all. Let
no one, by any means, suppose that
anything is here ascribed to our carnal
[pg 489]
free will or to good works; our sole
object is to persuade you, as you are
a Christian, and are anointed with the
Spirit of God, to let Christ live in you,
and rule in you, and to let the Holy
Spirit govern you, in order that your
Christianity may not be hypocrisy.

1. The title "Authentic Christianity" is attached to these Four Books because true faith in our Lord Jesus Christ, along with the righteousness that comes from that faith, is the source from which the entire Christian life should flow. I've written this not for non-believers, but for Christians; those who have embraced the Christian faith but whose lives don’t reflect it, and who either deny or fail to recognize the power of faith. 2 Tim. 3:5. I’ve written for believers, not for those still seeking justification, but for those who have already been justified. Therefore, this entire work on daily repentance and Christian love should be understood to mean that faith must lead us like a light on our path and that it is the foundation of everything. Let no one think that we attribute anything to our natural ability or to good deeds; our main aim is to encourage you, as a Christian filled with the Spirit of God, to allow Christ to live and rule in you, and to let the Holy Spirit guide you, so that your Christianity isn’t just a facade.



2. Hence, too, Part II. of this
Fourth Book is not to be so understood,
as if we could love God from
our own carnal will; for love is a fruit
of the Holy Spirit. This Part II. is,
on the contrary, only intended to show
that, besides the Word of God, the
Holy Scriptures, even our own heart
and conscience may teach us, from the
book of nature, and the light of nature,
that we are bound to love God
on account of his great love bestowed
upon us, and manifested through the
means of all his creatures. Such an
argument, derived from nature, ought
to convince every man, whether he be
a heathen or a Christian, a believer or
an unbeliever; and no one can refute
it. For, granting that God has bestowed
so many mercies on us, who
can deny that we are in gratitude
obliged to so gracious a benefactor?
And as he calls and invites us to love
him, by all the creatures which are bestowed
in common upon all mankind,
who can deny that the love of God is
discovered to us in the book of nature,
and that the heathens themselves may
be convinced by arguments drawn
thence? “The works of the Lord are
great, sought out of all them that
have pleasure therein.” Ps. 111:2.
And, “Thou Lord, hast made me glad
through thy work; I will triumph in
the works of thy hands.” Ps. 92:4.
How can these works be more effectually
praised, than in this manner?
The Lord God give us understanding
and wisdom, that we may know him
and praise him for all his works, both
here and forevermore. Amen.

2. Therefore, Part II of this Fourth Book should not be interpreted as if we could love God solely from our own worldly desires; love is a result of the Holy Spirit. This Part II is actually meant to show that, in addition to the Word of God and the Holy Scriptures, our own hearts and consciences can teach us, through the natural world and its light, that we are obligated to love God because of His immense love given to us, which is evident through all His creations. Such reasoning, based on nature, should persuade everyone, whether they are a nonbeliever, a believer, a pagan, or a Christian; no one can argue against it. If God has granted us so many blessings, who can deny that we are in debt to such a generous benefactor out of gratitude? And as He calls and invites us to love Him through all the gifts shared among humanity, who can deny that God's love is revealed to us in the natural world, and that even pagans can be convinced by arguments drawn from it? “The works of the Lord are amazing, appreciated by everyone who finds joy in them.” Ps. 111:2. And, "Lord, you have made me happy with your work; I will celebrate the things you have done." Ps. 92:4. How can we praise these works more effectively than in this way? May the Lord God grant us understanding and wisdom, so that we may know and praise Him for all His works, both now and forevermore. Amen.







[pg 491]





 Index.



The Roman Numerals indicate, respectively, the Four
Books; the first Arabic numeral which follows,
designates, in every case, the Chapter;
the second, with any that may follow, refers to one or more
Sections of a chapter. The references to the
Introduction, the Prefaces,
the two Parts of Book IV.,
etc., will be readily understood.

The Roman Numerals indicate the Four Books; the first Arabic numeral that follows marks the Chapter; the second, along with any that may follow, points to one or more Sections of a chapter. The references to the Introduction, the Prefaces, the two Parts of Book IV., etc., will be easily understood.




A.






Abraham—an example of patience,
II. 47. 16.


—— the time when the promise was given to him,
I. 12. 7.






Forgiveness of sin, I. 21. 13.






Agricola, Introduction § 15.






Adam—his fall, I. Chap. 2;
II. 17. 9;
II. 34. Sect. 4. 1.






Adam and Jesus, contrasted, II. 7. 1-6.






Affliction—its uses,
II. 5. 3; II. 35. 5.


—— none for which God has not provided consolation, II. Chap. 48.






Ahab—his delusion, I. 38. 13.






Anger of God—what is meant by the expression,
II. 42. 11.






Antinomian Controversy,
 § 15.






Apology of Augsburg Confession,
Intro. § 25.






Apostasy—when man is guilty of it,
II. 23. 4.






Arndt—account of his life, Intro. § 1, etc.


—— his motives in writing the “Genuine Christianity,”
Pref. to Book I. 1; Introd. §§
20, 21,
24, 31.


—— his orthodoxy, Intro §§ 22,
24, 25,
40.


—— his religious character, Intro. § 26.


—— popularity of his "Authentic Christianity," Introd. § 31.


—— translations of it, Intro. § 33, and Note.


—— his death, Introd. § 22.







Ascension of Christ (see Christ, etc.),
II. XXV. 11.






Goals of the believer, I. 11. 11.






Augsburg Confession—Conclusion of Book II., p. 374.


——, Intro. §§ 24, 25.


——, Pref. to Book I. 8.






Augsburg Agreement, Intro. §§ 12,
15.






Augsburg, Treaty of, Intro. § 12.






Augustine—quoted, III. 6. 2.






B.






Babylas, II. 45. 8.






Baptism—a means to attain the new birth, I. 3. 12.


—— a renewal of the covenant with God, II. 2. 6.


—— what is received therein, III. 1. 4.






Faithful Spirit, a—its beauty, III. 4. 2.







Birth (see New Birth;
Regeneration)—twofold,
I. 3. 2, etc.






Blessing of the true believer, I. 8. 7;
I. 11. 10; I. 12. 5;
I. 13. 6; I. 22. 10;
I. 34. 17; I. 36. 7.






Boehm, Intro. §§ 32,
34, 35.






Bonaventura—a saying of his, II. 6. 6.






Book of Life, I. 11. 1.






Bread, IV. Part I., Chap. 3. 14. 35-39.






C.






Julius Caesar, I. 27. 5.






Divine Calling—inward, III. 8. 3.


—— outward, III. 8. 1.



[pg 492]




Slander—consolations, II. 17. 4, etc.


—— consolatory Scripture passages, II. 17. 13, etc.


—— how to be overcome, II. Ch. 17.


—— why the Lord permits it, II. 17. 9.






Catechism, Five Parts of Luther's, III. 1. 4.






Luther's Two Catechisms, Introd. § 25.






Rev. C. Chaddock, Intro. § 36.






Charity (see Love,
etc.)—the foundation of strength, IV. Part 2, Ch. 26.







Christ (see Ascension;
Death; Incarnation;
Merit; Resurrection,
etc.)—all recovered in him, that was lost in Adam, II. 34., Sect. I.


—— denied and crucified again, I. 9. 1, etc.


—— encouragements derived from his sufferings, II. 18. 9;
II. 45. 5.


—— furnishes a pattern of prayer, II. 20. 10.


—— his complaint, continued, II. 15. 1-6.


—— his humiliation, II. 13. 5, etc.; Ch. 14.


—— his humility, and its lessons, II. 12. 3.


—— his kindness, II. 8. 8; II. Ch. 26.


—— his life, a mirror for us, II. 11. 3;
II. 14. 3.


—— his patience, the consideration of which alleviates the burden of the cross, II. Ch. 56.


—— his perfect obedience, II. 19. 1.


—— his Person is indivisible, II. 10. 15.


—— his poverty, II. 13. 2, etc.;
II. 14. 1, etc.


—— his righteousness, III. 1. 4.


—— his sufferings, foreknown to him, II. 18. 2.


—— his three kinds of trouble, II. 15. 3.


—— how he humbled himself, II. 13. 8, etc.


—— how he perfects his work in the hearts of the faithful, III. Ch. 15.


—— how he manifests himself to the soul, II. Ch. 27.


—— our example, I. 1. 7;
I. 3. 10; I. 11. 2;
I. 15. 6; I. 37. 11;
I. 39. 7; II. 13. 1;
II. 44. 8.


—— our help in prayer, II. 38. 2.


—— teaches us how to bear the cross, II. 15. 1, etc.


—— the image of God, I. 1. 7.


—— the only Head of the Church, II. 16. 7.


—— the only Saviour, I. 12. 2.


—— the true Book of Life, II. Ch. 13;
II. 19, 1-9.


—— the two Natures of, in one Person, II. 6. 1;
II. 52. 2.


—— the union of the two Natures of, indissoluble and eternal, II. 6. 2.


—— washing the feet of his disciples, II. 21. 3.






Christ, what an excellent gift he is, II. 1. 5. (a)—(b).


—— what he is to the soul, II. 1. 4, (b);
III. 6. 3.


—— wherein his highest glory consisted, II. 16. 3, etc.


—— why he took upon himself our nature, I. 3. 6;
I. 11. 9.


—— why his sufferings were so severe, II. 18. 2-8.






Jesus on the Cross—benefits of the contemplation of, II. 20. 15.


—— what he teaches us, II. 19. 2, etc.






Christian, The—a stranger and pilgrim, I. 17. 4,
7.


—— demonstrated by practising the word of God, II. 5. 4,
5.


—— his manner of using temporal things, I. 17. 5.


—— is anointed and baptized with the Holy Spirit, II. 35. 2.


—— the false, condemned, I. 7. 4.


—— value of the name, II. 11. 2.






Christianity—wherein it consists,
Pref. to Book I. 5;
I. 39. 7.






Cities of Refuge, I. 21. 15,
16.






Ultimate Comfort—how to taste it, I. 36. 13.


—— why God sometimes delays to afford it, II. Ch. 55.






Ten Commandments—a test, II. 4. 3.






Conclusion of Book II. page 374.


—— of Book IV. page 488.






Conscience—pangs of, II. 10. 9.


—— three qualities impressed on it, I. 7. 1.


—— check it out I. 23. 9;
IV. Part 2. 35. 1.






Consolation—in affliction, II. Ch. 48.


—— means of obtaining it, II. 48. 10, etc.






Contempt of the world—how to bear it, II. 15. 7-16.






Chat of a believing soul with God, II. Ch. 39;
II. 48. 13.






Conversation between faith and the mercy of God, II. Ch. 40.







Conversion (see Repentance,
etc.)—pardon bestowed after it, I. 37. 21.


—— a work of divine grace, II. 9. 9.







Corruption of human nature (see Original Sin)—early
and later manifestations, I. 2. 5, 6.


—— its ultimate result, I. 2. 10.


—— its greatness, I. 8. 8;
I. 11. 5, etc.


—— the knowledge of the, I. 42. 3.



[pg 493]



Covenant of grace—a source of consolation, II. 2. 6.


—— the remembrance of the, a help in prayer, II. 38. 11.






Greed—its folly, I. 17. 7.






Creation—work of the First Day of, IV. Part I. Ch. 1.


—— work of the Second Day of, IV. Part I. Ch. 2.


—— work of the Third Day of, IV. Part I. Ch. 3.


—— work of the Fourth Day of, IV. Part I. Ch. 4.


—— work of the Fifth Day of, IV. Part I. Ch. 5.


—— work of the Sixth Day of, IV. Part I. Ch. 6.






Creatures of God—how they furnish evidence of divine love,
II. 26. 7, etc.; II. 29. 5, etc.


—— how they invite us to praise God, II. 42. 14.


—— when converted into idols, I. 18. 9.






Creatures, The living—all remind us of the love which we owe to God,
IV. Part II. Ch. 15.


—— the work of the Sixth Day, IV. Part I. Ch. 6.






Cross, The—how to bear it, I. 40. V.


—— taking it up, II, 10. 4.


—— the benefits of it, II. 46, 15.


—— the mystery of it, III. Ch. 23.






Cross of Christ—I. 4. 4-6; I. 15. 8.


—— a branch of it, II. 18. 1.






Cryptocalvinistic Controversy, Intro. § 15.






Cyprian—quoted, Pref. to Book III. 5.






D.






Darkness, Spiritual, I. 11. 3.






David, King, I. 17. 11.


—— his example, II. 5. 2.


—— reason of his desire to lead a holy life, II. 5. 6.







Death, II. 8. 11;
II. 57. 20, etc.


—— consolations, and remedies against the fear of, II. Ch. 57.


—— persons raised from, II. 57. 8.


—— Spiritual, I. 41. 11, 12.


—— three kinds of, I. 12. 2.


—— why the time of it is concealed from us, II. 8. 11.






Death of Christ (see Christ),
II. 2. 7; II. 25. 9;
II. 26. 3; II. 57. 2.






Devil; see Satan.






Dependence on self—a grievous sin, II. 23. 2, etc.






Depravity, Human; see Corruption; Original Sin.






Despair, I. 40. VIII.






Devotions, Private, III. Ch. 12.






St. Dionysius—quoted, IV. Part I. 1. 6.






Doctrine of Christ, II. 25. 8.






Doctrine, Purity of—declared by Arndt to be "the most important aspect of genuine Christianity," Introduction § 24.


—— how preserved, I. 38. 11; I. 39. 1, etc.


—— its necessity, I. 39. 3.


—— maintained by Paul and others, I. 39. 2.


—— the example of Christ, of the prophets, and of the apostles in this respect, I. 39. 4.






duty to our neighbor (see Love), I. 31. 4.






Dying—daily, to the world, II. 10. 14.


—— to the flesh and sin, I. 12. 8, etc.


—— unto self, I. 13. 1, etc.






E.






Eating of Christ, The—what it is, I. 36, 10.






Eisleben, Intro. § 22.






Election of grace, I. 38. 6,
7.






Enemies—how to be treated, I. 40. X.






Enlightened, To be, I. 37. 3.


—— when impossible, I. 37. 7-9.






Envy, I. 40. XI.






Eternity of future punishments, I. 7. 5;
II. 8. 13.







Example of Christ (see Christ;
Saints)—advantage of following it,
I. 38. 9.






Examples—of Moses and David, in praising God, II. 41. 12.


—— of pardoned sinners, II. 2. 10.


—— of persons raised from death, II. 57. 8.






Existence of God—taught by the conscience, I. 7. 2.






Exorcism, Intro. §§ 6-8.






Exposition of the consolation given in 1 Cor. 1:3-7—II. Ch. 48.






F.






Faith—as distinguished from hope, II. 50. 1.


—— a weak faith, I. 5. 9.


—— a weak faith is, nevertheless, belief, II. 51. 9, etc.


—— by it, the soul is united to Christ, III. 3. 3.



[pg 494]



Faith, comfort for those who are weak in, II. Ch. 51.


—— examples confirming it, I. 13. 3-5.


—— gives quietness to the soul, II. 34. Sect. 7. 2.


—— it renews the whole man, III. 3. 7.


—— its glory, III. 3. 6.


—— its influence, I. 5. 2; I. 5. 9; I. 6. 6; I. 11. 4; I. 39. 10; I. 5. 9; II. 4. 1.


—— its purifying influence, III. Ch. 9.


—— its strength varies, II. 51. 10.


—— its victory, III. 3. 5, 9.


—— means for strengthening it, II. 51. 16.


—— the source of all the Christian virtues, Pref. to Book I. 6. 7.


—— the true source of religion, II. 4. 6.


—— the true way of obtaining the believer's inward treasure, III. 2. 1, etc.


—— the work of God, I. 34. 14; II. 51. 2, 15.


—— what it is, I. 5. 1; I. 21. 9; I. 34. 12.


—— working by love, I. 24. 12; I. 32. 1.






Fall of Adam—how it was occasioned, I. 2. 2.


—— its consequences, I. 2. 1, 3, 4.






Fasting, II. 9. 15, etc.






Fedderson, Intro. § 36.






Flesh—its conflict with the Spirit, I. 16. 2, etc.






Flourishing like a palm tree—explained, I. 22. 4.






Following Christ—I. 37. 14.


—— the sum of Christianity, I. 18. 2.






Formula of Concord, Intro §§ 15, 24, 25; Pref. to Book I. 8; Conclusion of Book II. p. 374.






Fruits—the marks of true and false Christians, I. 39. 9.






Future punishments, Eternity of, I. 7. 5.






G.






Glorification of our bodies, II. 57. 13.






Glory, Eternal—the consideration of it alleviates the burden of the cross, II. 56. 3, etc.







God (see Love to)—all things preserved by his hand, IV. Part II. Ch. 20.


—— as infinite Omnipotence, II. Ch. 31; IV. Part I. Ch. 6. 14.


—— described by the prophet Joel, II. 9. 22-27.


—— his calling is earnest and decisive, III. Ch. 8.


—— his goodness or grace, II. 37. 5; IV. Part I. Ch. 6. 13.






God, his incomparable glory, II. 42. 16.


—— his infinity and eternity, IV. Part. II. Ch. 1.


—— his knowledge, IV. Part I. Ch. 6. 13.


—— his love a help in prayer, II. 38. 9.


—— his love appears in all his works, IV. Part II. Ch. 13.


—— his mercy, II. 8. 7.


—— his omnipresence, IV. Part I. Ch. 6. 15.


—— his omniscience, II. 34. Sect. 6; IV. Part II. 1. 3.


—— his seat in the soul, III. Ch. 6.


—— his veracity, II. 57. 5.


—— his wisdom, shown in the formation of man, IV. Part II. Ch. 10.


—— how illustrious, II. 42. 11.


—— how manifested, II. 37. 8.


—— invites all men to pray, II. 34. Sect. 8.


—— is love, II. Ch. 26.


—— manifestations of his wisdom, II. Ch. 33.


—— manifested as the Supreme Beauty, II. Ch. 30.


—— must be distinguished from his creatures and his gifts, III. Ch. 21; III. 22. 3.


—— not to be sought in any particular place, for he is everywhere, II. 34. Sect. 8.


—— operations of his righteousness, II. 32. 3, etc.


—— reasons, convincing us that he hears our prayers, II. 37. 12, etc.


—— the amiableness of his Being, II. 26. 10.


—— the eternal Wisdom, II. Ch. 33.


—— the folly of rejecting him, I. 36. 18.


—— the fountain of life and all good, II. 37. 4.


—— the highest righteousness and holiness, II. Ch. 32.


—— the light of the soul, III. Ch. 11.


—— the Omniscient, knows what we need before we ask him, II. 34. Sect. 6.


—— the only source of true happiness, I. 36. 9.


—— the Supreme Good, II. Ch. 28; IV. Part II. Ch. 2.


—— the temporal and spiritual benefits which he has bestowed, considered, II. Ch. 29.


—— what he is, I. 1. 6; I. 37. 2.






Godliness—two motives recommending the study of it, I. 40. 1.







Divine Sorrow (see Sadness for Sin), I. 8. 7; I. 11. 4; I. 20. 20.






Grace—indispensable, I. 41. 28; II. 9. 11.






—— its influence and blessed results, I. 34. 7, etc.



[pg 495]



Gregory, St.—quoted, III. 15. 2.






Growing in grace, I. 23. 4; I. 37. 19.






H.






Hardness of heart, I. 38. 3, etc.






Hatred—of self, I. 14. 1; I. 14. 14.


—— of vices, but not of men, I. 40. XII.






Heart, Paternal, of God, II. 8. 5.






Heart, Purity of—watching over it, I. 40. II.






Heart, Blindness of—its results, I. 41. 19.






Heart—its state, II. 4. 3; II. 7. 5.


—— must be changed, II. 9. 13.


—— regarded by God, II. 4. 4.






Hell, Eternal pains of, I. 7. 5; II. 8. 13.






Heaven, the work of the Second Day, IV. Part I. Ch. 2.







Holy Spirit—how he is driven away by worldly pleasures, III. Ch. 18.


—— how he operates in our souls, III. Ch. 16.


—— office of the, II. 35. 4.


—— our help in prayer, II. 38. 3.


—— signs of his presence in us, III. Ch. 17.


—— truly God, II. 37. 21.






Hope—Christ its object, II. 12. 2; II. 50. 8.


—— how tested in seasons of affliction, II. Ch. 50.


—— what it is, II. 50. 1.


Honor, Worldly—how to be received, II. 22. 7, 8.






Human nature—one argument of its dignity, IV. Part I. Ch. 6. 19.







humility (see Pride)—a means of union with God, III. 5. 1.


—— exemplified by Jesus, II. 21. 3.


—— explained; its happy influence, etc., I. 19. 1-16.


—— how we are taught to practise it, II. 21. 2.


—— it must be laid as a foundation in the heart, III. Ch. 20.


—— its necessity, III. 15. 4, 5.


—— its power, II. Ch. 21.


—— six steps or degrees of it, III. 5. 2.


—— what constitutes it, III. 8. 2.


—— without it, all prayer is in vain, II. 21. 4.






Hypocrisy, I. 12. 11.






I.






Idolatry, II. 22. 3-6.






Ignatius, II. 45. 8.






Image of God in man—how man lost it, I. 1. 8; I. 41. 11.






 of God,—originally shone forth in man's soul, I. 41. 7.


—— the different modes in which it appears in man, I. 1. 4.


—— what it is, I. 1. 1; I. 41. 10.


—— what it was intended to teach, I. 1. 5, 9.


—— why it was impressed on man, I. 1. 2.






Image of Satan, I. 41. 23.







Imputation (see Merit)—of the merit of Christ, I. 8. 17.


—— of the righteousness of Christ, I. 4. 7.






Inability of man, I. 34. 2, 7; II. 6. 4, 8.







Incarnation of Christ (see Christ, etc.), I. 11. 9; I. 31. 9; I. 34. 4; I. 37. 11; II. 25. 7; II. 26. 2; II. 34. 2; IV. Part II. Ch. 5. 2.






Indwelling of Christ in man, I. 5. 9.






Inheritance from Adam, I. 3. 5.






Injuries—viewed as trials of the heart, I. 40. IX.






Interim, Augsburg, Intro. §§ 12, 15.






J.






Jacques, Intro. §§ 32, 37, 38.






Joy—divine and worldly, incompatible with one another, I. 20. 11.


—— Divine, the fruit of divine love, IV. Part II. Ch. 36.


—— Heavenly, how to be accepted, I. 40. VI.


—— in God, originally perfect, I. 41. 8.


—— of eternal life, II. 8. 14.






Judgment, Last, II. 8. 12.






Julian the Apostate, I. 38. 2.






Justification, I. 5. 1.


—— derived from God alone, II. 6. 8.






K.






Knowledge of Christ, etc.—its excellence, I. 40. XV.


—— what is comprehended in it, I. 41. 1.


—— wherein it consists, I. 39. 5.






Knowledge of God—his knowledge, IV. Part I. Ch. 6. 12.


—— wherein it consists, I. 11. 18; I. 21. 6, etc.






Knowledge—of grace, I. 21. 5, 16, 17.


—— of sin, I. 21. 11.


—— of the Scriptures—vain, without a holy life, I. 35. 1, etc.






L.






Laurentius Valla—a saying of his, II. 5. 4.






Law, Inward—its lessons, I. 7. 1-3.



[pg 496]



Lazarus, the friend of Christ, II. 13. 4.






Learning, Human—is distinct from godliness, I. 36. 14.






Leyser, P., Intro. § 2.






Life, Holy—proceeds from a renewed heart, I. 22. 2.


—— rules for leading it, I. 40. 1, etc.






Life of Christ (see Example), I. 10. 2; I. 11. 16; I. 14. 8, etc.; I. 37. 8.






Life of the Christian—a continual renewing of the image of God, I. 41. 2.






Life, Spiritual, I. 11. 12.


—— abolished in the carnal man, I. 41. 18.


—— different degrees of, Pref. to Book I. 1.






Life, Unholy, I. 10. 1, 3.


—— its effects, I. 38. 1, etc.; I. 39. 6.






Light—Natural, in the understanding, I. 41. 17, 26; III. Ch. 10.


——of grace, III. Ch. 10.


—— of nature, I. 7. 3.


—— of the sun and moon; its benefits, IV. Part I. Ch. 4. 19.


—— the work of the First Day, IV. Part I. Ch. 1.






Living in Christ, I. 6. 2-5; I. 36. 1, etc.






Lord's Prayer—its true use, III. Ch. 19.






Lord's Supper—therein Christ's true body and blood are received, III. 1. 4.







Love (see Self-Care)—a bond of union, IV. Part II. Ch. 28.


—— evils proceeding from the want of it, I. 31. 5; I. 35. 3.


—— four particulars concerning it, I. 24. 1.


—— four properties of it, II. 24. 17.


—— how it is to be guided, II. 24. 11.


—— in it are contained all the duties of a Christian, I. 35. 1.


—— its distinguishing feature, I. 35. 2.


—— its fruits, I. 30. 1-14; I. 32. 6; II. 24. 12.


—— its nature, properties, and fruits, IV. Part II. Ch. 27.


—— its necessity, I. 30. 1; I. 32. 7; I. 35. 7-9.


—— its noble character, II. Ch. 24.


—— its pleasantness, I. 24. 8; I. 29. 11, 12.


—— misguided, II. 24. 10.


—— mistakes made in reference to it, II. 24. 2, etc.


—— never faints, I. 24. 9.


—— the sure test of a Christian, I. 24. 7.






Love, Our—is not a hard work, I. 24. 6.


—— is the end of the Commandment, I. 24. 5; I. 26. 4.


—— reasons why it is due to God alone, I. 18. 12; II. Ch. 24; II. 29. 13; IV. Part II. Ch. 30.






Love,—what alone is worthy of it, IV. Part II. Ch. 29.






Love of Christ—the blessedness which it confers, II. Ch. 27.






Love to Christ, I. 14. 12.


—— signs of its existence, II. Ch. 25.






Love to God, I. 24. 2; I. 29. 3.


—— a remedy against profane love, I. 28. 5; III. 13. 4.


—— how it enters into the soul, III. Ch. 13.


—— is due to him, I. 28. 1, 4.


—— its influence, I. 24. 16; I. 28. 2; I. 28. 7; II. 24. 12, etc.


—— its nature, I. 28. 8; IV. Part II. Ch. 35.


—— no excuse for the want of it, IV. Part II. Ch. 17.


—— obtained by prayer, I. 24. 17.


—— out of a pure heart, I. 24. 14.


—— Pure, teaches how to pray, II. 24. 16.


—— the source of all that is good, IV. Part II. Ch. 32.


—— unchanged, I. 24. 23.


Love of God to man, I. 25. 1-6.


—— how manifested. II. Ch. 26.






Love, False, I. 28. 3; I. 35. 6; II. 24. 4, etc.






Love to our enemies—why they should be loved, I. 27. 1-9.






Love to our neighbor, I. 24. 3; I. 24. 18-21; I. 29. 3-10.


—— a duty, I. 25. 2; IV. Part II. Ch. 24.


—— its source, I. 26. 5; I. 28. 10.


—— motives to practise it, I. 26. 6-16.


—— proceeds from the love which we owe to God, IV. Part II. Ch. 22.






Couples of the world—how they are deceived, II. 26. 11.


—— their conduct, I. 36. 11.


—— their punishment, I. 18. 10, 11.


—— their spiritual state, I. 17. 9; I. 36. 2.






Lusts of the flesh—how to be subdued, II. Ch. 18.






Luther—his successful opposition to the papacy and other sects, I. 39. 2.






M.






Majoristic Controversy, Intro §§ 15, 19.







Man—general rule on the subject, IV. Part II. Ch. 16.


—— his liberty of choice, I. 17. 2.


—— his natural state, II. 5. 4.


—— how much he owes to God, IV. Part II. Ch. 6; Ch. 8; Ch. 9; Ch. 11; Ch. 12.

[pg 497]

—— like a shadow, is nothing, II. 10. 13, 14.


—— only a pilgrim on earth, I. 13. 16.


—— the image of God, I. 1. 6; IV. Part II. Ch. 23.


—— what, and why made, IV. Part II. Ch. 3.


—— why he should love God, IV. Part II. Ch. 14.


—— why made in the image of God, IV. Part II. Ch. 4.






Man, The Inward—Outward, I. 16. 1.






Man, The Natural, II. 5. 5.






Man, The Old—New, I. 15. 1, etc.; I. 16. 11; II. 7. 1.






Marks of love to Christ, II. Ch. 25.






Martyrs—false, I. 35. 7.


—— spiritual, II. 53. 20.


—— their fidelity, II. 45. 7.






Meekness, II. 47. 2.






Mephibosheth, II. 10. 6.







Merit of Christ (see Imputation), I. 14. 7; I. 31. 8; I. 34. 1; II. 2. 8.


—— an infinite satisfaction, II. 2. 11, 12.






Micah, the prophet—pointing out the fountain of consolation, II. 49. 4.






Muhlenberg, Intro. §§ 34. 41.






Music—its origin, IV. Part II. Ch. 7. 3.






Music, Divine—several kinds, in the Old Testament, II. 41. 10.






Muenzer, Thomas, Intro § 15.






N.






Name of God—doing all things in it, I. 18. 5.






Narrow way in Christ—chosen by the Christian, II. 34. Sect. 4.






Neighbors (see Love)—judging them, III. Ch. 11.







New Beginnings (see Birth; Regeneration)—how effected, I. 3. 1.


—— it alone renders our works acceptable to God, I. 31. 10.


—— its fruits, I. 11. 17.


—— its necessity, I. 3. 8; I. 41. 16.


—— what it is, I. 5. 2, 4.






O.






Oath, Divine—a source of consolation, II. 2. 2-5.






Obedience of Christ, II. 2. 13.






Offerings brought to God, I. 40. VII.






Oil, IV. Part I. Ch. 3. 43, 44.






Elderly Man, The (see Man)—encouragement derived from the strife with, I. 16. 11.






Omnipresence, Omnipotence, etc.; see God.







Original Sin (see Corruption), I. 2. 8; I. 41. 13, etc.; I. 42. 2.


—— its nature set forth in Book I.; Pref. to Book II. 2.






Osiandrian Controversy, Intro. § 15.






P.






Palatinate, The, Intro. § 17.






Paracelsus, Intro. § 28.






Patience, Christian—consolations, II. 47, 17.


—— examples of, II. 47. 16.


—— motives to, II. Ch. 46.


—— produced by divine consolations, II. Ch. 45.


—— reasons for exercising it, II. Ch. 44.


—— Scriptural sentences respecting it, II. 47. 4-15.


—— sustained by the truth and promises of God, II. Ch. 49.


—— what it is, II. 44. 1; II. 45. 1; II. 47. 2, 3; III. Ch. 14.






Perfection, Absolute—not attainable, I. 11. 11; II. 51. 3.


—— not found in this world, II. 4. 2.






Perfection of the Christian life—wherein it consists, Pref. to Book III. 7.






Pericles, I. 27. 5.






Peter and Paul—their religious character, I. 17. 12.






Phocion, I. 27. 5.






Pilgrimage, Our—its nature, I. 17. 10.






Plato, II. 30. 4.






Poor and contrite, The—acceptable to God, I. 19. 11-16.






Poverty of spirit, III. 5. 1.






Prætorius, Intro. § 1.






Praise to God—benefits and efficacy of, II. Ch. 41.


—— offered by holy men, II. 42. 13.


—— reasons for offering it daily, II. Ch. 42.


—— to offer it, man's greatest privilege, II. 43. 4.


—— to offer it, the most honorable employment of men, II. Ch. 43.


—— when offered, a source of consolation, II. 48. 14.






Pray, To—sinful, whether in dependence on our own merit, or to forbear on account of our unworthiness, II. 34. Sect. 9.






Prayer—a consolation against the fear of death, II. 57. 12.


—— all men invited to it, by God, II. 34. Sect. 7.



[pg 498]



Prayer—a means of obtaining consolation in affliction, II. 48. 13.


—— a protection against calumny, II. 17. 6.


—— benefits of continual, II. 34. Sect. 3.


—— certainty that it will be heard, II. 49. 7.


—— conversation of a believing soul with God, in, II. Ch. 39.


—— efficacy of the prayer of faith, II. 41. 6.


—— encouragements to, II. 20. 11, etc.


—— encouragements to, and lessons on, II. 34. Sect. 12.


—— evils which follow the neglect of, II. 34. Sect. 2.


—— in Psalm 109:1, etc., explained, II. 16. 1, etc.


—— its necessity, I. 42. 4 (e); II. 5. 4; II. Ch. 20.


—— internal, II. 20. 4; III. Ch. 19.


—— its benefits, power, and ground, II. Ch. 36.


—— its numerous qualities, offices, etc., II. 36. 16.


—— mental, II. 20. 7.


—— oral, II. 20. 3.


—— pattern of, furnished by Christ, II. 20. 10.


—— reasons why God certainly hears it, II. Ch. 37.


—— seven helps for our infirmities in, II. Ch. 38.


—— strengthens faith, II. 51. 16.


—— secret, II. 36. 9.


—— supernatural, II. 20. 4.


—— taught by love to God, II. 24. 16.


—— temptations, when we pray, II. 20. 16, 17.


—— the sign of a true Christian, II. Ch. 35.


—— the worshipper not restricted to any certain times of, II. 34. Sect. 11.


—— vain, without humility, II. 21. 4.


—— when acceptable to God, II. 20. 9.


—— when not heard, II. 37. 23, etc.


—— wherein it consists, II. 20. 1.


—— why it is enjoined, II. 20. 8.


—— why we should commune with God in prayer, II. 34. Sect. 5.






Preface (Author's) to Book I. p. xxxix.


—— Book II. p. 157.


—— Book III. p. 375.


—— Book IV. p. 423.







Pride (see Humility), I. 31. 1, etc.; I. 39. 8; III. 20. 2.


—— influence of, II. 22. 2, etc.


—— its properties, III. 20. 1-4.






Pride—remedy against spiritual, II. 7. 7.


—— spiritual, I. 42. 4.






Priesthood of Christ, II. 2. 15.






Prodigal Son, Parable of, II. 8. 2, etc.; II. 10. 7.






Promises, Divine—the chief source of the Christian's consolation, II. 2. 1; II. 45. 6.






Providence—a source of comfort, II. 45. 2; IV. Part I. Ch. 6. 16.


—— of God; three things wherein it consists, IV. Part I. Ch. 6. 12. etc.






Psalms—six, called Golden Songs, II. 43. 1.


—— suited to various circumstances, II. 41. 12.


—— the Penitential, I. 4. 9, note.






Consequences, Future—eternity of, I. 7. 5.






Consequences, Temporal, II. 8. 9; II. 8. 13.






R.






Rationalists, Intro. § 40.






Reconciliation to our neighbor, I. 29. 1, 2.


—— enforced by three arguments, II. 4. 4. a. b. c.


—— the terms of, I. 29. 14.






Refuge, Cities of, I. 21. 15, 16.







Regeneration (see New Beginnings)—by divine goodness, II. 9. 3.


—— how effected, I. 3. 4.


—— in what it consists, I. 3. 7; II. 9. 1, etc.


—— its necessity, I. 41. 27.


—— men invited to, II. 9. 4.


—— produced by divine threatenings, II. 9. 2.


—— whence it proceeds, I. 3. 11, 12.







Remission of Sins—follows repentance, I. 8. 12, 16.


—— is not granted without repentance, I. 34. 12.






Renewal in Christ, I. 3. 5.


—— continued, I. 22. 4, etc.






Repentance (see Conversion)—a quality of it, I. 29. 16.


—— daily, I. 20. 10.


—— founded on humility, III. 20. 3.


—— four properties of, II. 10. 1, etc.


—— illustrations of, I. 21. 12; II. 8. 1, etc.


—— its fruits, I. 42. 2; II. 9. 28.


—— its necessity, I. 8. 1-15; I. 37. 10; I. 37. 22, 23.


—— manner of, II. 9. 14.


—— motives to, II. 9. 22, etc.


—— the source of the Christian's life, Pref. to Book I. 1.



[pg 499]




repentance—what it is, I. 4. 1-11; I. 8. 2; I. 21. 10; II. 3. 1, etc.


—— when it is unfeigned, II. 10. 14.


—— without reconciliation and restitution, not acceptable to God, I. 29. 19.







Resurrection of Christ (see Christ), II. 25. 10; II. 57. 4.


—— its fruit, II. 57. 11.






Resurrection of our bodies—a ground of comfort, II. 57. 3.






Revelation—punishment of those who reject it, I. 7. 7, 8.






Righteousness—by faith, II. 3. 8.


—— whence it proceeds, I. 5. 8; II. 3. 4.






Righteousness of Christ—made our own, II. 3. 6.






Righteousness, Our—its foundation, I. 3. 9.


—— whence it proceeds, II. 3. 1, etc.






S.







Saints—example given by them, II. 17. 4, 5; II. 17. 10; II. 44. 8; II. 52. 15; II. 54. 8.


—— their constant practice, I. 20. 18.


—— their example, a help in prayer, II. 38. 5-8.


—— their example, a source of comfort, II. 45. 8.


—— their temptations, II. 52. 2, etc.







Satan—his character, I. 41. 22.


—— his fall, I. 31. 7; II. 17. 9.


—— his fiery darts, II. 52. 6.


—— his image in man, I. 2. 3.


—— his want of power, II. 53. 2, 3.






Schwenkfeldt, Intro. §§ 14, 24.







Scriptures (see Word)—their purpose, I. 6. 8, 9.






Sea, The—lessons taught by it, Ch. 5. 15.






Searching after God—two ways, III. 4. 1.






Self-discipline, I. 4. 3; I. 14. 6; I. 15. 4, etc.; II. 7. 2; II. 10. 2; III. 23. 4.







Self-love, I. 31. 1, etc.; IV. Part II. Ch. 33.


—— its actual result, IV. Part II. Ch. 31.


—— its dangers, I. 14. 2, etc.; I. 31. 3; I. 31. 7; I. 14. 10.


—— its evil fruits, IV. Part II. Ch. 37; Ch. 38; Ch. 40.


—— its remedy, I. 31. 8.


—— its source, I. 31. 6.


—— the source of all evil, IV. Part II. 32. 2, 3.


Self—worship of, II. 23.






Servetus, Introd. §§ 15, 16.






Sin (see Original Sin; Remission)—never comes alone, I. 37. 18.






Defamation, see Slander.






Sloth—to be shaken off, II. 5. 7.






Smalcald Articles, Intro. § 25.






Solomon's throne, III. 5. 2.







Sadness for Sin (see Divine sorrow)—its happy influence, I. 20. 7.






Sorrow—worldly, and, godly, I. 40.






Soul—its dignity, III. 7. 1; IV. Part I. 6. 18-24.


—— its image shining forth originally in the body, I. 41. 7.


—— its original holy nature, I. 41. 5.


—— the habitation of the Holy Ghost, II. 35. 3.


—— the things that instruct and comfort it, IV. Part II. Ch. 7.






Spirit and flesh (see Holy Spirit)—conflict between them, I. 16. 2, etc.






Stars, The, IV. Part I. Ch. 4.






Strasburg, Introd. § 2.






Substance of the Christian religion—is faith and love, I. 30. 1.






Dinner, The Lord's—wherein Christ gives us his body and blood, II. 10. 6; III. 1. 4.






Symbol, what—Intro § 41, Note.






Symbolic Books, Intro §§ 22, 24, 25, 40, 41, 42; Pref. to Book I. 8; Conclusion of Book II.






Collaborative Controversy, Introd. §§ 15, 19.






T.






Skills—not they, but faith and love required, I. 32. 1, etc.


—— why bestowed, I. 32. 4.






Tauler,—Pref. to Book I. 8; Intro § 29.


—— quotations from, II. 53. 20; III. 1. 3.


—— subject of his Sermons, I. 37. 16.






Temporal things—design of their creation, I. 17. 1.


—— loss of, I. 20, 21, 22.


—— preference of, offensive to God, I. 18. 1, etc.






Temptations, Spiritual—comforting instructions for those who labor under them, II. Ch. 52; II. Ch. 53; II. Ch. 54.


—— God refreshes the weak in, III. 23. 3.


—— not tokens of God's anger, II. 53. 13.


—— origin of, II. 52. 4-7.


—— reasons why they are sent, II. 52. 7, etc.; II. 53. 4, etc.



[pg 500]



Testimony of the Spirit, II. 2. 9.






Theology—what it is, Pref. to Book I. 2.






Thirst—ours, and Christ's, I. 36. 24.






Thirty Years' War, Introd. § 22.






Thomas á Kempis, Pref. to Book I. 8; Introd. § 29.






Titus, the Roman emperor, I. 27. 5.






Trinity, Holy—benefits conferred by, II. 29. 10.


—— dwelling in the hearts of believers, III. 1. 1.






Treasure, Internal—means of attaining it, III. Ch. 1.


—— of the believer, III. Ch. 1.


—— what it is, and on what it depends, III. Ch. 3.






U.






Unbelief—its fruits, I. 37. 4.






Union with Christ—of the highest necessity, II. 6. 3.






Union with God, II. 6. 1.


—— a property of true repentance, II. 10. 15.


—— its necessity, II. 28. 4.






V.






Vanity and emptiness of man, II. 23. 1.






Revenge of God—set forth by Moses, II. 32. 7, 8.






Vice—abounding among Christians, I. 7. 6.






Vincent, St., II. 45. 8.






Virtue—false love of, II. 24. 9.






W.






Warfare, Spiritual—an encouraging evidence, I. 16. 11.


—— even in the godly, I. 16. 7.






Waters—separated from the land, the work of the Third Day, IV. Part I. Ch. 3.


—— they, and their productions, IV. Part I. Ch. 5.






Weigel, Intro § 28.






Wildenhahn, Introd. §§ 10, 26, 30.






Will of man—originally conformed to the will of God, I. 41. 6.


—— what it now is, II. 6. 7.






Wine, IV. Part I. Ch. 3. 40-42.






Wisdom—how to be acquired, II. 5. 1.






Woman of Canaan, The, III, 5. 1.







Word of God (see )—its graciousness and efficacy, I. 36. 20, 21.


—— not a dead letter, I. 6. 2.


—— reading, etc., it, a protection against calumny, II. 17. 7.


—— who reject it, I. 38. 8.






Word and Sacraments—means of grace, II. 9. 7.


—— strengthen faith, II. 51. 16.


—— their design, I. 38. 1.






Works—how judged, I. 33. 1; II. 5. 6.


—— how they may be rendered acceptable to God, III. Ch. 22.


—— their source must be faith, I. 33. 4; II. 22. 1.


—— they cannot justify, I. 5. 6.


—— worth, their, how to be judged, II. 4. 5.






Works, Good—God alone the Author, I. 21. 21.






World—its vanity, II. 57. 17, etc.


—— necessity of withdrawing from it, I. 23. 2.


—— relinquishing it, I. 20. 25.






Worldly pleasures—drive away the Holy Spirit, III. Ch. 18.






Worldly society, I. 23. 5, etc.






Worship, True—of God, I. 21. 3, etc.


—— required, on our own account, I. 21. 21, 22.


—— seated in the heart, I. 21. 19; I. 26. 3.


—— three things belonging to it, I. 21. 5.


—— wherein it consists, I. 26. 2.






Y.






Yoke of Christ, I. 4. 6; I. 11. 13.














 References


1.
A
very accurate and interesting “John Arndt's Life,” was published in English by
Rev. Dr. J. G. Morris, of Baltimore, in 1853, which presents the principal events that
belong to Arndt's history, and furnishes a faithful portraiture of his personal
character. Wildenhahn's work, admirably translated by Rev. G. A. Wenzel, now of
Pittsburg, Pa., was published
as a serial in the "Lutheran and Missionary" about three years ago. This work, in a
permanent form, would be a rich addition to our English religious literature.
2.
The first Latin
translation, published at Leipsic in 1704, was prepared by the joint labors
of Dr. J. G. Dorscheus and Dr. J. G. Pritius. (The latter published about the same time
his Introduction to N. T. reading, etc.,
which was highly valued, and passed through several editions;
our own copy is dated 1737.) An extended Preface was furnished by Pritius. The
whole is presented in a single and very clumsy volume.—The Latin translation
published by Mr. Boehm in London, 1708, and dedicated to his patron, Prince George,
appeared in two neat and convenient volumes, and is far superior to the continental
edition. Copies of these editions, which are now rarely to be found, were obtained
by us from the very rich collection
of such works, belonging to Rev. Dr. C. P. Krauth, of West Philadelphia.
3.
The term "Symbol"—a
word derived from the Greek—was applied, at a very early period of the
Christian Church, by Greek-speaking Christians, to the “Apostles’ Creed,” in
the sense of a “token or badge of recognition.” He who knew and adopted that Creed,
viewed thus as a sign, was recognized as a Christian; he who knew it not,
or who rejected it, was not a Christian, but a Jew or heathen. After diverse creeds had
been formed and adopted in the course of time, the word Symbol
was retained, as applicable to a particular creed or
statement of faith. Hence the term "Symbols," or its equivalent,
"Symbolic Books," was gradually applied to the several Lutheran Creeds which Arndt
mentions with such reverence and love, as we have seen above.
4.
[These are Psalms, 6; 32; 38; 51; 102;
130; 143.]








        
        
    

    
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