Vol 01 - Chapter 15 - The conclusion of the first book.

Chapter 15 - The conclusion of the first book
1. AFTER having treated so copiously concerning the extirpation of the diabolical image in man, by faith and repentance, in order to the restoration of the Divine image, and shown wherein the Christian religion does properly consist, and how it is to be distinguished from the counterfeit of it; it only remains that I admonish thee, O Christian, especially of one or two things. And these are,
1. Why I have so largely treated upon the nature of true repentance. And
2. Why I have spoken of the Divine gifts and graces in such a manner, as to put theta out of man's reach. 2. 1. In this book throughout, the true nature of repentance is fully and fundamentally set forth, together with the several fruits thereof; and is so plainly described, that every one that has eyes may see, and understand, and be converted, by laying hold on the grace of our Lord Jesus CHRIST. I have been purposely so copious, in treating of this main point, not without sundry causes and motives.
3. For, first, it is the beginning and foundation of true Christianity, or of an holy life, and walking with CHRIST I say repentance is the foundation of true Christianity, and is, through faith and hope, the beginning of our blessedness. Secondly, there is no true consolation can ever be felt by man, -unless first he understand the nature of that original depravation which is in him, and which can never be sufficiently deplored by him; and unless he be made to discern the fruits thereof, and what kind of horrible, pestilent, and diabolical a poison it is, and what a seed of all evil. Wherefore when we have read all we can, in vain will be all the books of spiritual consolation, if we be not first well acquainted with our own miseries and infirmities, and the terrible corruption that is in our nature. For the nature of man, in this fallen state, always seeks to flatter itself, looking more for comfort than for cure, and is for palliating the wound, that needs to be searched into.. Whereas no cure can be expected without a deep and thorough search; nor any solid consolation, without previous contrition.
4. Since therefore the knowledge of thine own corruption is so absolutely necessary, it was necessary, that this, as preparatory to thy cure, should be most clearly before thine eyes. And since nothing is here more easy for thee to fall into, and nothing more dangerous than self flattery, it was highly requisite to undeceive thee in this matter, and to make thee truly sensible of thy disease; a disease which has run in the blood of thy ancestors from the beginning, and which by thy own folly has been exceedingly heightened. And verily there is no worse symptom, than for one, where the sickness is so deeply rooted, to fancy himself well; nor any tiling more pernicious, than for thee to be persuaded of the health of thy mind, which labors under the contagion of an hereditary distemper, with sundry other maladies engrafted - into it; for so there is no remedy for thee; which otherwise might have been obtained with no great difficulty by an earnest application to the great Physician, who freely offers thee his assistance, and is both willing and able to heal thee, if you wilt but come unto him, and open thy case. Which if you refusest to do, there is then no hope of cure. Flatter not then thyself, but take the bitters which are prescribed for thy good. And be not earnest for consolation, but rather for purification, how sharp soever this may be. There is no health to be expected by any other method than this, nor true comfort to the soul without this health obtained.
5. The process is here set before thee at large. But take heed that thy heart deceive thee riot, and tell thee that you art in a better state than really you art. This is the ordinary reasoning of corrupt nature; and the men of the world are generally carried away with it. But to this the reasoning of the holy Scripture, the whole tenor of God's revelation, is just contrary; which. is, that a medicine is to be prepared for the sick, not for the sound; according to that saying of our Lord, a They that be whole need not a physician,, but they that be, sick." So then CHRIST, the true physician, and the physic which he has prepared for thee, and the cordial of consolation that is to follow upon it, can be of no use to thee, without owning thy disease. This is the beginning of true repentance, which brings forth, in the end, solid comfort, that will never deceive thee. Be you advised, and let no man deceive thee, as if this treatise were too severe, There is no other way to the - immortal d=own, but through the cross; nor to the river of pleasures, which is at God's right hand, but through the valley of tears, and the shadow of death. Lo! this is the way to life, follow you it. Lay up in thy heart what you readest, and forget not to bring it forth in thy life, the grace of thy heavenly Father assisting thee.
6. Let no man, therefore, divert thee from prosecuting the method here laid clown; let no man persuade thee, that the way to heaven is broader than I have described it for thee; let no man entice thee to fling this book away, because it flatters not the corrupt taste of thy nature. Matter not the foolish judgment which may be passed by any upon these elements of true Christianity; because they are most unsavory to the natural man, and therefore doubtless will be by him condemned. This you may be satisfied of. Therefore regard not you what the men of the world, or the outward and formal Christians exclaim; for, however they may be conceited of their own wisdom, they are in truth, the most ignorant of men; while they have no knowledge of the wretchedness and corruption of their own nature, or of what Adam and CHRIST are, or how Adam must die in them, and CHRIST is to live in them. Be you not infatuated to listen to the voice of the false and deceitful wis-, dom, the wisdom of this world. Blind they are indeed, refusing to walk in the light, because it discovers to them their own misery and darkness. And whosoever disdains this notice, it is certain that he has his mind muddled -with the. darkness of ignorance. Neither does he understand what repentance is, or faith, or the new birth, or mortification, and in what points the whole course of living and real Christianity is contained. And this is the reason why I have been so copious in treating on true repentance, and the effects and fruits thereof.
7. The second thing I have to desire of thee is, that above all things you be mindful to keep thy heart from all spiritual pride; for which end you shall find herein the grace of GOD, and the gifts of his Spirit, mentioned in such a manner, as to preserve thee from presuming on thine own strength. Wherefore, after God shall begin, by his grace, to work in thee spiritual gifts, new habits, new sensations, and new knowledge, see that you ascribe none of these to thine own power or wisdom; but wholly to the power and wisdom of GOD, and to the grace of our Lord Jesus CHRIST. For while you ascribest ought to thyself, you robbest God of his glory, and makest the grace of CHRIST of no effect.
8. Wherefore beware you of the devil's devices, and give not place to him so much as for a moment. The more you have received of the heavenly gift, beware the more you abuse it not to thine own honor, but offer up again to the great Author thereof; ascribing to him alone, after the imitation of the heavenly hosts, all the glory, and honor, and power. It is sure that all, whatsoever God doth, is perfect, and his righteousness in the- soul is the perfect thing. And it is as sure, that all that you dost is imperfect, lame, and defective. Let nothing, therefore, that is good, be ever ascribed to thyself, but let all you dost be done in the humble fear of GOD, and fail not to render to God that which is God's, and to thyself that which is thine; that is, all good to GOD, but all evil to thyself. Neither let the tempter deceive thee, by carrying thee as it were through the air, and setting thee upon the pinnacle of God's temple. Nor be you tempted to say in thine heart, « I have now a mighty faith; I have fervent charity; I have great knowledge; I have great gifts, I thank GOD, above this or the other person." Be not deceived; for wherein art you better than any other 9. For,
1. None of these things are thine, but they are God's, without whose illumination you art blind to all Divine things, and without whose all-quickening power thou.art but a dead stinking lump of earth. These gifts are no more thine, than the light and heat of the sun are the earth's which is penetrated by them. You art at best but the casket to hold the treasure. And no more does the glory of these belong to thee, than the lustre of a jewel or precious stone does belong to the box in which it is kept. So when God placeth in thee his jewels, then you shinest with the lustre thereof, and art made all glorious within: but when he taketh away his precious gifts, then art you truly empty and void. And is it not a great dotage to boast thyself of the goods of another, which are but laid up in thee!
2. You art to consider, that even as the lord of a treasure may remove it hither or thither, according as he pleases; so God may deposit his heavenly treasure in thee, and take it from thee again, as he sees it convenient.' Him, therefore, you oughtest to fear with holy reverence, and with all diligence to keep thyself from spiritual pride; which will be the inevitable loss of the celestial jewels which are given to thee in trust.
3. Moreover, you art to think, that Almighty God will require of thee an exact account of all that which he shall entrust to thy care. Wherefore be not you lifted up for what you bast, but rather bow down thyself before the Almighty, and remember always the more you have received of GOD, the more will he require of thee.
4. You art not to think that you have all the gifts which may be given thee, hadst you even the greatest that were ever given to any of the saints. Be they never so great and high, they are yet but the beginning, and there is a great deal, an exceeding great deal, still wanting to thy being full much, much is behind. These are but the first fruits,
5. Furthermore, it is thy part to know and understand, that there are none of these gifts to be either obtained or preserved but by prayer. For every good and perfect gift descends from God by the means of it; and without it, whatsoever they be that you hast, they are but (lead seeds, bearing no fruits, but withering away. A PRAYER. ALMIGHTY GOD, vouchsafe, I beseech thee, so to enlighten the eyes of my mind, that I may thoroughly see my deplorable fall in Adam, whereby I am departed from thee, the Fountain of Light, walking, alas! in my own darkness. Hence thy word, O Lord, plainly declareth, that my understanding is darkened, not having the light of life; that my reason is rebellious, and still apt to thwart the heavenly dictate of thy word; that my will is opposite to the drawing of thy most holy will,. and utterly impatient of thy yoke.
It pronounceth the mind of man in this present state to be vanity, his conversation folly, his heart hardened, his life alienated from the life of GOD, his conscience overwhelmed with the load of sin, his inward eye closed against thy light, his ear stopped to the sweet whisper of thy voice, his throat an open sepulchre, his tongue used to deceit, his mouth full of cursing and bitterness. Moreover, you have manifested to me, by thy law, that not only my passions have been immersed in the love of the world, and have wandered far from the way of peace, which they have not known: but that also my body and all my members have been reduced under the hard bondage of sin.
My thoughts are thoughts of iniquity; and wasting and destruction are in my paths: My hands are feeble to do the good that I would; and my feet run to evil. Ah Lord! how inexhaustible is the abyss of my misery and the depth of the corruptions of my nature! Grant, O gracious GOD, that out of the abyss of my misery, I may call upon the abyss of thy mercy, and may be made partaker of that purifying virtue, which is derived out of CHRIST, thy Son; that so the power of darkness being driven away, my understanding may be illustrated with the Divine light! That the distemper of my sickly reason being healed, it may cheerfully asquiesce in the obedience of faith! That my will may be entirely subdued to thy will! That my mind and conversation having shaken off the yoke of vanity, may cleave to the true simplicity that is in CHRIST!
That my hard heart may be softened! That my life may sweetly conspire with the life of God! That my conscience, throwing off the dominion of unrighteousness, may, under the influence of Divine grace, govern all the faculties of my soul! That the inward eye in me may be opened to admit the light of truth, and the spiritual ear prepared to receive the Divine inspirations. And for this end, vouchsafe me thy help, O Lord, that I may not superficially look into this bottomless deep of the corruption of nature; but know and acknowledge the very root thereof, out of which the whole harvest of vices does grow up; and that I may so kill the same, and so perfectly destroy it, that the root and seed of grace, which is reached forth in CHRIST Jesus, may spread itself freely and. universally through the powers of the soul. Remove from me, good Lord, all those impediments which obstruct-the saving knowledge of myself, that so, with an open face, I may both see and deplore the abyss of this my misery, and may also feel and taste the most plentiful emanations of thy mercy, to the utter destroying of the devil's image in me, and the new formation of thine own blessed image in all the powers and faculties of my soul, through thine only beloved Son, who is the brightness of thy glory, and the express image of thy person, Jesus CHRIST our Lord, who intercedeth for me, and for the whole church, sitting at thy right hand in the majesty of thy glory, now, and for ever I Amen.