OntheChristianLife

byJohnCalvin

TableofContents

OutlineChapterI:LifeofaChristianMan.ScripturalArgumentsExhortingtoit.ChapterII:ASummaryoftheChristianLife.OfSelf-Denial.ChapterIII:OfBearingtheCross:OneBranchofSelf-Denial.ChapterIV:OfMeditatingontheFutureLife.ChapterV:HowtoUsethePresentLife,andtheComfortsofIt.Indexes

(FromtheInstitutesoftheChristianReligion,Bk.3,chs.VI–X.)

Translated by Henry Beveridge, Esq., 1845, for the CalvinTranslationSociety.

Thisbookisinthepublicdomain.

OntheChristianLife

This book treats of the Life of the Christian. Its five chapters arearrangedastoadmitofbeingclassedundertwoprincipalheads.

First, itmustbeheldtobeanuniversallyacknowledgedpoint, thatno man is a Christian who does not feel some special love forrighteousness, chap. i. Second, in regard to the standard by whichevery man ought to regulate his life, although it seems to beconsidered in chap. ii. only, yet the three following chapters alsorefertoit.ForitshowsthattheChristianhastwodutiestoperform.First, the observance being so arduous, he needs the greatestpatience.Hencechap.iii.treatsprofessedlyoftheutilityofthecross,andchap.iv.invitestomeditationonthefuturelife.Lastly,chap.v.clearly shows,as innosmalldegreeconducive to thisend,howwearetousethislifeanditscomfortswithoutabusingthem.

Outline

CHAPTERI.

THELIFEOFACHRISTIANMAN.SCRIPTURALARGUMENTSEXHORTINGTOIT.

Connection between this chapter and the doctrine ofRegeneration.NecessityofthedoctrineconcerningtheChristianLife.Thebrevityofthistreatise.Themethodofit.PlainnessandunadornedsimplicityoftheScripturesystemofmorals.Twodivisions.First,Personalholiness.1.BecauseGodisholy.2.Becauseofourcommunionwithhissaints.Seconddivision, relating to ourRedemption.AdmirablemoralsystemofScripture.FivespecialinducementsorexhortationstoaChristianLife.False Christianswho are opposed to this life censured 1. Theyhave not truly learned Christ. 2. The Gospel not the guide oftheirwordsoractions.3.TheydonotimitateChristtheMaster.4.TheywouldseparatetheSpiritfromhisword.Christiansoughtnottodespond:Provided1.Theytakethewordof God for their guide. 2. Sincerely cultivate righteousness. 3.Walk, according to their capacity, in the ways of the Lord. 4.Makesomeprogress.5.Persevere.

CHAPTERII.

II.ASUMMARYOFTHECHRISTIANLIFE.OFSELF-DENIAL.

Consideration of the second general division in regard to theChristian life. Itsbeginningand sum.A twofold respect. 1.Wearenotourown.Respecttoboththefruitandtheuse.Unknownto philosophers,who have placed reason on the throne of theHolySpirit.Sincewearenotourown,wemust seek thegloryofGod,andobeyhiswill.Self-denialrecommendedtothedisciplesofChrist.Hewhoneglectsit,deceivedeitherbyprideorhypocrisy,rushesondestruction.

Three things to be followed, and two to be shunned in life.Impietyandworldly lusts tobeshunned.Sobriety, justice,andpiety,tobefollowed.Aninducementtorightconduct.Self-denialthesumofPaul'sdoctrine.Itsdifficulty.Qualities inuswhichmakeitdifficult.Curesforthesequalities.1.Ambitiontobesuppressed.2.Humilitytobeembraced.3.Candourtobeesteemed. 4.Mutual charity to be preserved. 5.Modesty to besincerelycultivated.The advantage of our neighbour to be promoted. Here self-denial most necessary, and yet most difficult. Here a doubleremedy. 1.Thebenefitsbestoweduponusare for thecommonbenefit of the Church. 2. We ought to do all we can for ourneighbour.Thisillustratedbyanalogyfromthemembersofthehuman body. This duty of charity founded on the divinecommand.Charityoughttohavefor itsattendantspatienceandkindness.We should consider the image of God in our neighbours, andespecially in thosewho are of the household of faith.Hence afourfold considerationwhich refutes all objections. A commonobjectionrefuted.Christian life cannot exist without charity. Remedies for thevices opposed to charity. 1.Mercy. 2.Humility. 3.Modesty. 4.Diligence.5.Perseverance.Self-denial, in respect of God, should lead to equanimity andtolerance. 1.Wearealways subject toGod.2.Weshould shunavarice and ambition. 3.We should expect all prosperity fromtheblessingofGod,andentirelydependonhim.We ought not to desire wealth or honours without the divineblessing,norfollowtheartsofthewicked.WeoughttocastallourcareuponGod,andneverenvytheprosperityofothers.WeoughttocommitourselvesentirelytoGod.Thenecessityofthis doctrine. Various uses of affliction. Heathen abuse andcorruption.

CHAPTERIII.

OFBEARINGTHECROSS—ONEBRANCHOFSELF-DENIAL.

Whatthecrossis.Bywhom,andonwhom,andforwhatcauseimposed.Itsnecessityanddignity.The cross necessary. 1. To humble our pride. 2. To make usapplytoGodforaid.ExampleofDavid.3.TogiveusexperienceofGod'spresence.Manifoldusesofthecross.1.Producespatience,hope,andfirmconfidence in God, gives us victory and perseverance. Faithinvincible.2.Framesus toobedience.ExampleofAbraham.This traininghowuseful.Thecrossnecessarytosubduethewantonnessoftheflesh.Thisportrayedbyanappositesimile.Variousformsofthecross.3.Godpermitsourinfirmities,andcorrectspastfaults,thathemay keep us in obedience. This confirmed by a passage fromSolomonandanApostle.Singular consolation under the cross, when we sufferpersecutionforrighteousness.Somepartsofthisconsolation.Thisformofthecrossmostappropriatetobelievers,andshouldbe borne willingly and cheerfully. This cheerfulness is notunfeelinghilarity, but,while groaningunder theburden,waitspatientlyfortheLord.Adescriptionofthisconflict.OpposedtothevanityoftheStoics.IllustratedbytheauthorityandexampleofChrist.Proved by the testimony and uniform experience of the elect.AlsobythespecialexampleoftheApostlePeter.Thenatureofthepatiencerequiredofus.DistinctionbetweenthepatienceofChristiansandphilosophers.The latter pretend a necessity which cannot be resisted. TheformerholdforththejusticeofGodandhiscareofoursafety.Afullexpositionofthisdifference.

CHAPTERIV.

OFMEDITATINGONTHEFUTURELIFE.

ThedesignofGodinafflictinghispeople.1.Toaccustomustodespise the present life. Our infatuated love of it. Afflictionsemployedasthecure.2.Toleadustoaspiretoheaven.Excessiveloveofthepresentlifepreventsusfromdulyaspiringtotheother.Hencethedisadvantagesofprosperity.Blindnessofthe human judgment. Our philosophizing on the vanity of lifeonlyofmomentaryinfluence.Thenecessityofthecross.Thepresent lifeanevidenceof thedivine favour tohispeople;and therefore, not to be detested.On the contrary, should callforth thanksgiving. The crown of victory in heaven after thecontestonearth.Wearinessofthepresentlifehowtobetempered.Thebeliever'sestimate of life.Comparisonof thepresent and the future life.Howfarthepresentlifeshouldbehated.Christiansshouldnottrembleatthefearofdeath.Tworeasons.Objection.Answer.Otherreasons.Reasonscontinued.Conclusion.

CHAPTERV.

HOWTOUSETHEPRESENTLIFE,ANDTHECOMFORTSOFIT.

Necessityof thisdoctrine.Useof thegoodsof thepresent life.Extremes to be avoided. 1. Excessive austerity. 2. Carnalintemperanceandlasciviousness.God, by creating somanymercies, consulted not only for ournecessities, but also for our comfort anddelight.ConfirmationfromapassageinthePsalms,andfromexperience.Excessive austerity, therefore, to be avoided. So alsomust thewantonnessoftheflesh.1.Thecreaturesinviteustoknow,love,and honour the Creator. 2. This not done by the wicked, whoonlyabusethesetemporalmercies.All earthly blessings to be despised in comparison of the

heavenlylife.Aspirationafterthislifedestroyedbyanexcessiveloveofcreatedobjects.First,Intemperance.Second, Impatience and immoderate desire. Remedy of theseevils. The creatures assigned to our use.Man still accountablefortheusehemakesofthem.Godrequiresus inallouractions to look tohiscalling.Useofthisdoctrine.Itisfullofcomfort.

CHAPTERI.

LIFEOFACHRISTIANMAN.SCRIPTURALARGUMENTSEXHORTINGTOIT.

Thisfirstchapterconsistsoftwoparts,—I.Connectionbetweenthistreatiseon theChristianLifeand thedoctrineofRegenerationandRepentance.Arrangementofthetreatise,sec.1–3.II.Extremestobeavoided; 1. False Christians denying Christ by their workscondemned, sec. 4. 2. Christians should not despair, though theyhavenot attained perfection, provided theymake daily progress inpietyandrighteousness.

1.WEhavesaidthattheobjectofregenerationistobringthelifeofbelievers intoconcordandharmonywith therighteousnessofGod,and so confirm the adoption by which they have been received assons. But although the law comprehendswithin it that new life bywhich the image of God is restored in us, yet, as our sluggishnessstandsgreatlyinneedbothofhelpsandincentivesitwillbeusefultocollectoutofScripturea trueaccountof this reformations lest anywho have a heartfelt desire of repentance should in their zeal goastray.Moreover,Iamnotunawarethat,inundertakingtodescribethe life of the Christian, I am entering on a large and extensive

subject,onewhich,whenfullyconsideredinallitsparts,issufficientto fill a large volume. We see the length to which the Fathers intreatingofindividualvirtuesextendtheirexhortations.Thistheydo,notfrommereloquaciousness;forwhateverbethevirtuewhichyouundertake to recommend, your pen is spontaneously led by thecopiousnessof thematter so toamplify, thatyouseemnot tohavediscusseditproperlyifyouhavenotdoneitatlength.Myintention,however, in the plan of lifewhich I now propose to give, is not toextend it so faras to treatofeachvirtuespecially,andexpatiate inexhortation. This must be sought in the writings of others, andparticularly in the Homilies of the Fathers. 1 For me it will besufficient to point out the method by which a pious man may betaught how to frame his life aright, and briefly lay down someuniversalrulebywhichhemaynotimproperlyregulatehisconduct.Ishallonedaypossiblyfindtimeformoreamplediscourse,[orleaveotherstoperformanofficeforwhichIamnotsofit.Ihaveanaturallove of brevity, and, perhaps, any attempt of mine at copiousnesswouldnotsucceed.EvenifIcouldgainthehighestapplausebybeingmoreprolix, Iwouldscarcelybedisposedtoattempt it,2whilethenatureofmypresentworkrequiresmetoglanceatsimpledoctrinewith as much brevity as possible. As philosophers have certaindefinitions of rectitude and honesty, from which they deriveparticular duties and the whole train of virtues; so in this respectScripture is not without order, but presents a most beautifularrangement, one too which is every waymuchmore certain thanthat of philosophers. The only difference is, that they, under theinfluence of ambition, constantly affect an exquisite perspicuity ofarrangement,whichmay serve todisplay their genius,whereas theSpirit of God, teaching without affectation, is not so perpetuallyobservant of exact method, and yet by observing it at timessufficientlyintimatesthatitisnottobeneglected.

2. The Scripture system of which we speak aims chiefly at twoobjects.Theformeris,thattheloveofrighteousness,towhichwearebynomeansnaturallyinclined,maybeinstilledandimplantedintoourminds.Thelatteris,(seechap.ii.,)toprescribearulewhichwillpreventuswhileinthepursuitofrighteousnessfromgoingastray.It

hasnumerousadmirablemethodsofrecommendingrighteousness.3Manyhavebeenalreadypointedoutindifferentpartsofthiswork;but we shall here also briefly advert to some of them.With whatbetterfoundationcanitbeginthanbyremindingusthatwemustbeholy,because “God isholy?” (Lev.xix. 1; 1Pet. i. 16.)Forwhenwewere scattered abroad like lost sheep, wandering through thelabyrinth of this world, he brought us back again to his own fold.WhenmentionismadeofourunionwithGod,letusrememberthatholinessmustbethebond;notthatbythemeritofholinesswecomeintocommunionwithhim,(weoughtratherfirsttocleavetohim,inorder that, pervaded with his holiness, we may follow whither hecalls,) but because it greatly concerns his glory not to have anyfellowshipwithwickednessandimpurity.Whereforehetellsusthatthisistheendofourcalling,theendtowhichweoughtevertohaverespect,ifwewouldanswerthecallofGod.Fortowhatendwerewerescued fromthe iniquityandpollutionof theworld intowhichwewere plunged, if we allow ourselves, during our whole lives, towallowinthem?Besides,weareatthesametimeadmonished,thatifwewouldbe regarded as theLord’s people,wemust inhabit theholy city Jerusalem, (Isaiah rev. 8, et alibi;) which, as he hathconsecrated it to himself, it were impious for its inhabitants toprofanebyimpurity.Hencetheexpressions,“Whoshallabideinthytabernacle? who shall dwell in thy holy hill? He that walkethuprightly, andworketh righteousness,” (Ps. 15:1, 2;Ps. 24:3, 4) forthe sanctuary inwhich he dwells certainly ought not to be like anuncleanstall.

3.Thebettertoarouseus,itexhibitsGodtheFather,who,ashehathreconciled us to himself in his Anointed, has impressed his imageuponus, towhichhewouldhaveus tobe conformed, (Rom. v. 4.)Come, then,and let themshowmeamoreexcellentsystemamongphilosophers,whothinkthattheyonlyhaveamoralphilosophydulyand orderly arranged. They, when they would give excellentexhortations to virtue, can only tell us to live agreeably to nature.Scripturederivesitsexhortationsfromthetruesource,4whenitnotonlyenjoinsustoregulateourliveswithaviewtoGoditsauthortowhom it belongs; but after showing us that we have degenerated

fromour trueorigin,viz., the lawofourCreator,adds, thatChrist,throughwhomwehavereturnedtofavourwithGod,issetbeforeusasamodel,theimageofwhichourlivesshouldexpress.Whatdoyourequiremoreeffectual than this?Nay,whatdoyou requirebeyondthis?IftheLordadoptsusforhissonsontheconditionthatourlifebearepresentationofChrist,thebondofouradoption,—then,unlesswededicateanddevoteourselvestorighteousness,wenotonly,withthe utmost perfidy, revolt from our Creator, but also abjure theSaviourhimself. Then, from an enumeration of all the blessings ofGod, and each part of our salvation, it finds materials forexhortation.EversinceGodexhibitedhimself tousasaFather,wemustbeconvictedofextremeingratitudeifwedonotinturnexhibitourselvesashissons.EversinceChristpurifiedusbythelaverofhisblood, and communicated this purification by baptism, itwould illbecomeustobedefiledwithnewpollution.Eversincehe ingraftedusintohisbody,we,whoarehismembers,shouldanxiouslybewareof contracting any stain or taint. Ever since he who is our headascended to heaven, it is befitting in us towithdrawour affectionsfromtheearth,andwithourwholesoulaspiretoheaven.EversincetheHolySpiritdedicatedusastemplestotheLord,weshouldmakeitourendeavour toshowforth thegloryofGod,andguardagainstbeingprofanedbythedefilementofsin.Eversinceoursoulandbodywere destined to heavenly incorruptibility and an unfading crown,we should earnestly strive to keep them pure and uncorruptedagainstthedayoftheLord.These,Isay,arethesurestfoundationsof a well-regulated life, and you will search in vain for any thingresemblingthemamongphilosophers,who, in theircommendationofvirtue,neverrisehigherthanthenaturaldignityofman.

4.This is theplace to address thosewho,havingnothingofChristbutthenameandsign,wouldyetbecalledChristians.Howdaretheyboast of this sacred name? None have intercourse with Christ butthosewhohaveacquiredthetrueknowledgeofhimfromtheGospel.TheApostle denies that anyman truly has learnedChristwhohasnotlearnedtoputoff“theoldman,whichiscorruptaccordingtothedeceitfullusts,andputonChrist,”(Eph.iv.22.)Theyareconvicted,therefore, of falsely andunjustlypretendingaknowledgeofChrist,

whateverbethevolubilityandeloquencewithwhichtheycantalkoftheGospel.Doctrineisnotanaffairofthetongue,butofthelife;isnot apprehended by the intellect and memory merely, like otherbranches of learning; but is received only when it possesses thewholesoul,andfindsitsseatandhabitationintheinmostrecessesoftheheart.Letthem,therefore,eitherceasetoinsultGod,byboastingthat they are what they are not, or let them show themselves notunworthydisciplesof theirdivineMaster.Todoctrine inwhichourreligion is contained we have given the first place, since by it oursalvationcommences;butitmustbetransfusedintothebreast,andpassintotheconduct,andsotransformusintoitself,asnottoproveunfruitful.Ifphilosophersarejustlyoffended,andbanishfromtheircompany with disgrace those who, while professing an art whichought to be the mistress of their conduct, convert it into mereloquacious sophistry,with howmuch better reason shallwe detestthoseflimsysophistswhoarecontentedtolettheGospelplayupontheir lips,when, from its efficacy, it ought to penetrate the inmostaffectionsoftheheart,fixitsseatinthesoul,andpervadethewholeman a hundred times more than the frigid discourses ofphilosophers?

5.IinsistnotthatthelifeoftheChristianshallbreathenothingbutthe perfect Gospel, though this is to be desired, and ought to beattempted. I insist not so strictly on evangelical perfection, as torefusetoacknowledgeasaChristiananymanwhohasnotattainedit.InthiswayallwouldbeexcludedfromtheChurch,sincethereisnoman who is not far removed from this perfection, whilemany,whohavemadebut littleprogress,wouldbeundeservedlyrejected.What then? Let us set this before our eye as the end at which weoughtconstantlytoaim.Letitberegardedasthegoaltowardswhichwe are to run. For you cannot divide the matter with God,undertaking part of what his word enjoins, and omitting part atpleasure.For,inthefirstplace,Goduniformlyrecommendsintegrityas the principal part of his worship, meaning by integrity realsinglenessofmind,devoidofglossandfiction,andtothisisopposeda double mind; as if it had been said, that the spiritualcommencement of a good life is when the internal affections are

sincerelydevoted toGod, in the cultivationof holiness and justice.Butseeingthat,inthisearthlyprisonofthebody,nomanissuppliedwith strength sufficient to hasten in his course with due alacrity,while the greater number are so oppressed with weakness, thathesitating,andhalting,andevencrawlingontheground,theymakelittle progress, let every one of us go as far as his humble abilityenables him, and prosecute the journey once begun. No one willtravel sobadlyasnotdaily tomakesomedegreeofprogress. This,therefore,letusneverceasetodo,thatwemaydailyadvanceintheway of the Lord; and let us not despair because of the slendermeasure of success. How little soever the successmay correspondwith our wish, our labour is not lost when to-day is better thanyesterday, providedwith true singleness ofmindwe keep our aim,andaspiretothegoal,notspeakingflatteringthingstoourselves,norindulgingourvices,butmakingitourconstantendeavourtobecomebetter,untilweattaintogoodnessitself.Ifduringthewholecourseof our life we seek and follow, we shall at length attain it, whenrelievedfromtheinfirmityoffleshweareadmittedtofullfellowshipwithGod.

Footnotes

1TheFrenchadds,“C’estadire,sermonspopulaires:”—thatistosay,popularsermons.

2ThepassageinbracketsisomittedintheFrench.

3 The French begins the sentence thus, “Quant est du premierpoinct;—Astotheformerpoint.

4Mal.i.6;Eph.v.1;1John3:1,3;Eph.v.26;Romans6:1-4;1Cor.vi.11;Pet.1:15,19;1Cor.vi.15;Johnxv.3;Eph.5:2,3;Col.3:1,2;1Cor.iii.16;1Corinthians6:17;2Cor.vi.16;1Thess.v.23.

CHAPTERII.

ASUMMARYOFTHECHRISTIANLIFE.OFSELF-DENIAL.5

Thedivisionsofthechapterare,—I.Therulewhichpermitsusnottogoastrayinthestudyofrighteousness,requirestwothings,viz.,thatman,abandoninghisownwill,devotehimselfentirelytotheserviceofGod;whenceitfollows,thatwemustseeknotourownthings,butthe things of God, sec. 1, 2. II. A description of this renovation orChristian life taken from the Epistle to Titus, and accuratelyexplainedundercertainspecialheads,sec.3toend.

1. ALTHOUGH the Law of God contains a perfect rule of conductadmirably arranged, it has seemed proper to our divineMaster totrain his people by a more accurate method, to the rule which isenjoinedintheLaw;andtheleadingprincipleinthemethodis,thatit is thedutyofbelievers topresent their “bodies a living sacrifice,holy and acceptable unto God, which is their reasonable service,”(Rom.xii.1.)Hencehedrawstheexhortation:“Benotconformedtothisworld:butbeyetransformedbytherenewingofyourmind,thatyemayprovewhat is thatgood,andacceptable,andperfectwillofGod.” The great point, then, is, that we are consecrated anddedicatedtoGod,and,therefore,shouldnothenceforththink,speak,design,oract,withoutaviewtohisglory.Whathehathmadesacredcannot,withoutsignalinsulttohim,beappliedtoprofaneuse.Butifwearenotourown,buttheLord’s,itisplainbothwhaterroristobeshunned, and to what end the actions of our lives ought to bedirected.Wearenotourown;therefore,neitherisourownreasonorwilltoruleouractsandcounsels.Wearenotourown;therefore,letusnotmakeitourendtoseekwhatmaybeagreeabletoourcarnal

nature.Wearenotourown;therefore,asfaraspossible,letusforgetourselves and the things that are ours. On the other hand, we areGod’s; let us, therefore, live and die to him (Rom. xiv. 8.)We areGod’s;therefore,lethiswisdomandwillpresideoverallouractions.WeareGod’s;tohim,then,astheonlylegitimateend,leteverypartof our life be directed. O how great the proficiency of him who,taught that he is not his own, has withdrawn the dominion andgovernmentofhimselffromhisownreasonthathemaygivethemtoGod! For as the surest source of destruction to men is to obeythemselves, so theonlyhavenof safety is tohavenootherwill, nootherwisdom, than to follow theLordwherever he leads. Let this,then be the first step, to abandon ourselves, and devote thewholeenergy of ourminds to the service of God. By service, Imean notonly thatwhichconsists inverbalobedience,but thatbywhich themind,divestedofitsowncarnalfeelings,implicitlyobeysthecallofthe Spirit of God. This transformation, (which Paul calls therenewingofthemind,Rom.xii.2;Eph.iv.23.)thoughitisthefirstentrancetolife,wasunknowntoallthephilosophers.Theygivethegovernmentofmantoreasonalone,thinkingthatshealoneistobelistened to; in short, they assign to her the sole direction of theconduct. But Christian philosophy bids her give place, and yieldcompletesubmissiontotheHolySpirit,sothatthemanhimselfnolongerlives,butChristlivesandreignsinhim,(Gal.ii.20.)

2.Hencefollowstheotherprinciple,thatwearenottoseekourown,buttheLord’swill,andactwithaviewtopromotehisglory.Greatisour proficiency, when, almost forgetting ourselves, certainlypostponingourownreason,wefaithfullymakeitourstudytoobeyGodandhis commandments. Forwhen Scripture enjoins us to layasideprivateregardtoourselves,itnotonlydivestsourmindsofanexcessive longing for wealth, or power, or human favour, buteradicatesallambitionandthirst forworldlyglory,andothermoresecret pests. The Christian ought, indeed, to be so trained anddisposedastoconsider,thatduringhiswholelifehehastodowithGod.For thisreason,ashewillbringall things to thedisposalandestimateofGod,sohewillreligiouslydirecthiswholemindtohim.ForhewhohaslearnedtolooktoGodineverythinghedoes,isatthe

same time diverted from all vain thoughts. This is that self-denialwhich Christ so strongly enforces on his disciples from the veryoutset,(Matth.xvi.24,)which,assoonasittakesholdofthemind,leaves no place either, first, for pride, show, and ostentation; or,secondly, for avarice, lust, luxury, effeminacy, or other viceswhichareengenderedbyselflove.Onthecontrary,whereveritreignsnot,thefoulestvicesareindulgedinwithoutshame;or, ifthereissomeappearance of virtue, it is vitiated by a depraved longing forapplause. Show me, if you can, an individual who, unless he hasrenouncedhimselfinobediencetotheLord’scommand,isdisposedto do good for its own sake. Those who have not so renouncedthemselveshave followedvirtue at least for the sakeofpraise.Thephilosopherswhohavecontendedmoststronglythatvirtueis tobedesired on her own account,were so inflatedwith arrogance as tomakeitapparentthattheysoughtvirtuefornootherreasonthanasagroundforindulginginpride.Sofar,therefore,isGodfrombeingdelighted with these hunters after popular applause with theirswollenbreasts, thathedeclares theyhavereceivedtheirreward inthisworld,(Matth.vi.2,)andthatharlotsandpublicansarenearerthekingdomofheaventhanthey,(Matth.xxi.31.)Wehavenotyetsufficientlyexplainedhowgreatandnumerousare theobstaclesbywhichamanisimpededinthepursuitofrectitude,solongashehasnot renounced himself. The old saying is true, There is a world ofiniquitytreasuredupinthehumansoul.Norcanyoufindanyotherremedy for this than to deny yourself, renounce your own reason,anddirectyourwholemindtothepursuitofthosethingswhichtheLordrequiresofyou,andwhichyouaretoseekonlybecausetheyarepleasingtoHim.

3. In anotherpassage,Paul gives abrief, indeed,butmoredistinctaccountofeachofthepartsofawell-orderedlife:“ThegraceofGodthat bringeth salvationhath appeared to allmen, teaching us that,denying ungodliness and worldly lusts, we should live soberly,righteously,andgodly,inthispresentworld;lookingforthatblessedhope,andthegloriousappearanceofthegreatGodandourSaviourJesusChrist;whogavehimselfforus,thathemightredeemusfromalliniquity,andpurifytohimselfapeculiarpeople,zealousofgood

works,” (Titus 2:11-14) After holding forth the grace of God toanimateus,andpavethewayforHistrueworship,heremovesthetwogreatestobstacleswhich stand in theway, viz., ungodliness, towhichwe are by nature too prone, andworldly lusts, which are ofstill greater extent. Under ungodliness, he includes not merelysuperstition, but everything at variance with the true fear of God.Worldlylustsareequivalenttothelustsoftheflesh.Thusheenjoinsus, in regard toboth tablesof theLaw, to layasideourownmind,and renounce whatever our own reason and will dictate. Then hereduces all the actions of our lives to three branches, sobriety,righteousness, andgodliness. Sobrietyundoubtedlydenotesaswellchastity and temperance as the pure and frugal use of temporalgoods,andpatientenduranceofwant.Righteousnesscomprehendsallthedutiesofequity,ineveryonehisdue.Nextfollowsgodliness,whichseparatesusfromthepollutionsoftheworld,andconnectsuswith God in true holiness. These, when connected together by anindissolublechain,constitutecompleteperfection.Butasnothingismoredifficultthantobidadieutothewilloftheflesh,subdue,nay,abjureourlusts,devoteourselvestoGodandourbrethren,andleadan angelic life amid the pollutions of the world, Paul, to set ourmindsfreefromallentanglements,recallsustothehopeofablessedimmortality,justlyurgingustocontend,becauseasChristhasonceappeared as our Redeemer, so on his final advent hewill give fulleffecttothesalvationobtainedbyhim.Andinthiswayhedispelsallthe allurements which becloud our path, and prevent us fromaspiringasweoughttoheavenlyglory;nay,hetellsusthatwemustbe pilgrims in the world, that we may not fail of obtaining theheavenlyinheritance.

4.Moreover,weseebythesewordsthatself-denialhasrespectpartlytomenandpartly (more especially) toGod, (sec. 8–10.)ForwhenScriptureenjoinsus, inregardtoourfellowmen,toprefertheminhonour to ourselves, and sincerely labour to promote theiradvantages(Rom. xii. 10; Phil. ii. 3,) he gives us commandswhichourmindisutterlyincapableofobeyinguntilitsnaturalfeelingsaresuppressed.Forsoblindlydoweallrushinthedirectionofself-love,thateveryonethinkshehasagoodreasonforexaltinghimselfand

despising all others in comparison. If God has bestowed on ussomething not to be repented of, trusting to it, we immediatelybecomeelated,andnotonlyswell,butalmostburstwithpride.Theviceswithwhichweaboundwebothcarefullyconceal fromothers,and flatteringly represent to ourselves as minute and trivial, nay,sometimeshug themasvirtues.When the samequalitieswhichweadmire inourselvesareseen inothers,even though theyshouldbesuperior,we, in order thatwemay not be forced to yield to them,maliciously lower and carp at them; in likemanner, in the case ofvices, not contented with severe and keen animadversion, westudiouslyexaggeratethem.Hencetheinsolencewithwhicheach,asif exempted from the common lot, seeks to exalt himself abovehisneighbour, confidently and proudly despising others, or at leastlookingdownuponthemashisinferiors.Thepoormanyieldstotherich, the plebeian to the noble, the servant to the master, theunlearnedtothelearned,andyeteveryoneinwardlycherishessomeideaof his own superiority. Thus each flattering himself, sets up akind of kingdom in his breast; the arrogant, to satisfy themselves,pass censure on the minds and manners of other men, and whencontentionarises,thefullvenomisdisplayed.Manybearaboutwiththem somemeasure ofmildness so long as all things go smoothlyandlovinglywiththem,buthowfewaretherewho,whenstungandirritated,preservethesametenorofmoderation?Forthisthereisnootherremedythantopluckupbytherootsthosemostnoxiouspests,self-loveandloveofvictory.ThisthedoctrineofScripturedoes.Forit teaches us to remember, that the endowments which God hasbestoweduponusarenotourown,butHisfreegifts,andthatthosewho plume themselves upon them betray their ingratitude. “Whomaketh thee to differ,” saith Paul, “and what hast thou that thoudidstnotreceive?nowifthoudidstreceiveit,whydostthouglory,asif thou hadst not received it?” (1 Cor. iv. 7.) Then by a diligentexaminationofour faults letuskeepourselveshumble.Thuswhilenothingwillremaintoswellourpride,therewillbemuchtosubdueit.Again,we are enjoined,wheneverwebehold the gifts ofGod inothers,sotoreverenceandrespectthegifts,asalsotohonourthosein whom they reside. God having been pleased to bestow honouruponthem,itwouldillbecomeustodeprivethemofit.Thenweare

told tooverlook their faults,not, indeed, toencourageby flatteringthem, but not because of them to insult those whom we ought toregardwithhonourandgoodwill.6 In thisway,with regard toallwith whom we have intercourse, our behaviour will be not onlymoderateandmodest,butcourteousandfriendly.Theonlywaybywhich you can ever attain to truemeekness, is to have your heartimbuedwithahumbleopinionofyourselfandrespectforothers.

5.Howdifficult it istoperformthedutyofseekingthegoodofourneighbour! Unless you leave off all thought of yourself and in amannerceasetobeyourself,youwillneveraccomplish it.Howcanyouexhibit thoseworksof charitywhichPauldescribesunless yourenounce yourself, and becomewholly devoted to others? “Charity(says he, 1 Cor. xiii. 4) suffereth long, and is kind; charity enviethnot; charity vaunteth not itself, is not puffed up, doth not behaveitselfunseemly,seekethnotherown,isnoteasilyprovoked&c.Wereittheonlythingrequiredofustoseeknotourown,naturewouldnothavethe leastpowertocomply:sheso inclinesusto loveourselvesonly,thatshewillnoteasilyallowuscarelesslytopassbyourselvesandourownintereststhatwemaywatchovertheinterestsofothers,nay,spontaneouslytoyieldourownrightsandresignittoanother.But Scripture, to conduct us to this, reminds us, thatwhateverweobtainfromtheLordisgrantedontheconditionofouremployingitfor the common good of the Church, and that, therefore, thelegitimateuseofallourgiftsisakindandliberalcommunicationofthem with others. There cannot be a surer rule, nor a strongerexhortationtotheobservanceofit,thanwhenwearetaughtthatalltheendowmentswhichwepossess aredivinedeposits entrusted tous for the very purpose of being distributed for the good of ourneighbour.ButScriptureproceeds still fartherwhen it likens theseendowmentstothedifferentmembersofthebody,(1Cor.xii.12.)Nomember has its function for itself, or applies it for its own privateuse, but transfers it to its fellow-members; nor does it derive anyotheradvantagefromitthanthatwhichitreceivesincommonwiththewholebody.Thus,whateverthepiousmancando,heisboundtodoforhisbrethren,notconsultinghisowninterestinanyotherwaythanbystrivingearnestlyforthecommonedificationoftheChurch.

Let this, then, be our method of showing good-will and kindness,considering that, in regard to everything which God has bestowedupon us, and by which we can aid our neighbour, we are hisstewards, and are bound to give account of our stewardship;moreover,thattheonlyrightmodeofadministrationisthatwhichisregulatedbylove.Inthisway,weshallnotonlyunitethestudyofourneighbour’sadvantagewitharegardtoourown,butmakethelattersubordinate to the former. And lest we should have omitted toperceivethat this is the lawfordulyadministeringeverygiftwhichwe receive from God, he of old applied that law to the minutestexpressionsofhisownkindness.Hecommandedthefirst-fruitstobeofferedtohimasanattestationbythepeoplethatitwasimpioustoreap any advantage fromgoodsnot previously consecrated to him,(Exod. xxii. 29; Exodus 23:19.) But if the gifts of God are notsanctifiedtousuntilwehavewithourownhanddedicatedthemtotheGiver, itmustbeagrossabusethatdoesnotgivesignsofsuchdedication.It is invaintocontendthatyoucannotenrich theLordbyyourofferings.Though,asthePsalmistsays“ThouartmyLord:mygoodnessextendethnotuntothee,”yetyoucanextendit“tothesaintsthatareintheearth,”(Ps.16:2,3;)andthereforeacomparisonisdrawnbetweensacredoblationsandalmsasnowcorrespondingtotheofferingsundertheLaw.7

6. Moreover, that we may not weary in well-doing, (as wouldotherwise forthwith and infallibly be the case,) we must add theotherquality intheApostle’senumeration,“Charitysuffiereth long,andiskind,isnoteasilyprovoked,”(1Cor.xiii.4.)TheLordenjoinsus to do good to all without exception, though the greater part, ifestimatedbytheirownmerit,aremostunworthyofit.ButScripturesubjoinsamostexcellentreason,whenittellsusthatwearenottolooktowhatmeninthemselvesdeserve,buttoattendtotheimageofGod,whichexists in all, and towhichweoweall honourand love.Butinthosewhoareofthehouseholdoffaith,thesameruleistobemore carefully observed, inasmuch as that image is renewed andrestored in themby theSpirit ofChrist. Therefore,whoever be themanthatispresentedtoyouasneedingyourassistance,youhavenogroundfordecliningtogiveittohim.Sayheisastranger.TheLord

hasgivenhimamarkwhichought tobe familiar toyou: forwhichreasonheforbidsyoutodespiseyourownflesh,(Gal.vi.10.)Sayheismean and of no consideration. The Lord points him out as onewhomhehasdistinguishedby the lustre of his own image, (Isaiahlviii.7.)Saythatyouareboundtohimbynotiesofduty.TheLordhas substituted him as itwere into his ownplace, that in him youmayrecognizethemanygreatobligationsunderwhichtheLordhaslaidyoutohimself.Saythatheisunworthyofyourleastexertiononhisaccount;but the imageofGod,bywhichhe isrecommendedtoyou, isworthyofyourselfandallyourexertions.But ifhenotonlymerits no good, but has provoked you by injury andmischief, stillthisisnogoodreasonwhyyoushouldnotembracehiminlove,andvisithimwithofficesof love.Hehasdeservedverydifferently fromme,youwillsay.ButwhathastheLorddeserved?8Whateverinjuryhe has done you,when he enjoins you to forgive him, he certainlymeans that it should be imputed to himself. In this way only weattaintowhatisnottosaydifficultbutaltogetheragainstnature,9to love those that hate us, render good for evil, and blessing forcursing,rememberingthatwearenottoreflectonthewickednessofmen,butlooktotheimageofGodinthem,animagewhich,coveringandobliteratingtheir faults,shouldby itsbeautyanddignityallureustoloveandembracethem.

7.We shall thus succeed inmortifying ourselves ifwe fulfil all thedutiesofcharity.Thoseduties,however,arenotfulfilledbythemeredischargeofthem,thoughnonebeomitted,unlessitisdonefromapurefeelingoflove.Foritmayhappenthatonemayperformeveryoneoftheseoffices,insofarastheexternalactisconcerned,andbefar from performing them aright. For you see somewhowould bethoughtvery liberal, and yet accompany every thing they givewithinsult, by the haughtiness of their looks, or the violence of theirwords. And to such a calamitous condition have we come in thisunhappy age, that the greater part ofmen never almost give almswithout contumely. Such conduct oughtnot tohavebeen toleratedeven among the heathen; but from Christians something more isrequired than to carry cheerfulness in their looks, and giveattractivenesstothedischargeoftheirdutiesbycourteouslanguage.

First,theyshouldputthemselvesintheplaceofhimwhomtheyseeinneedoftheirassistance,andpityhismisfortuneasiftheyfeltandboreit,sothatafeelingofpityandhumanityshouldinclinethemtoassisthimjustastheywouldthemselves.Hewhoisthusmindedwillgoandgiveassistancetohisbrethren,andnotonlynottainthisactswith arrogance or upbraiding butwill neither look down upon thebrothertowhomhedoesakindness,asonewhoneededhishelp,orkeephiminsubjectionasunderobligationtohim,justaswedonotinsult adiseasedmemberwhen the rest of thebody labours for itsrecovery,northinkitunderspecialobligationtotheothermembers,because it has required more exertion than it has returned. Acommunicationofofficesbetweenmembersisnotregardedasatallgratuitous,butratherasthepaymentofthatwhichbeingduebythelawofnatureitweremonstroustodeny.Forthisreason,hewhohasperformed one kind of duty will not think himself therebydischarged,asisusuallythecasewhenarichman,aftercontributingsomewhatofhissubstance,delegatesremainingburdenstoothersasifhehadnothingtodowiththem.Everyoneshouldratherconsider,thathowevergreatheis,heoweshimselftohisneighbours,andthatthe only limit to his beneficence is the failure of his means. Theextentoftheseshouldregulatethatofhischarity.

8.Theprincipalpartof self-denial, thatwhichaswehave saidhasreferencetoGod,letusagainconsidermorefully.Manythingshavealready been said with regard to it which it were superfluous torepeat;and,therefore,itwillbesufficienttoviewitasformingustoequanimityandendurance.First,then,inseekingtheconvenienceortranquillityofthepresentlife,Scripturecallsustoresignourselves,and all we have, to the disposal of the Lord, to give him up theaffectionsofourheart,thathemaytameandsubduethem.Wehaveafrenzieddesire,aninfiniteeagerness,topursuewealthandhonour,intrigueforpower,accumulateriches,andcollectallthosefrivolitieswhichseemconduciveto luxuryandsplendour.Ontheotherhand,wehavearemarkabledread,aremarkablehatredofpoverty,meanbirth,andahumblecondition,andfeelthestrongestdesiretoguardagainst them. Hence, in regard to those who frame their life aftertheirowncounsel,weseehowrestlesstheyareinmind,howmany

planstheytry,towhatfatiguestheysubmit, inorderthattheymaygainwhatavariceorambitiondesires,or,ontheotherhand,escapepoverty andmeanness.To avoid similar entanglements, the coursewhichChristianmenmustfollowisthis:first,theymustnotlongfor,orhopefor,orthinkofanykindofprosperityapartfromtheblessingof God; on it they must cast themselves, and there safely andconfidently recline. For, howevermuch the carnalmindmay seemsufficient for itself when in the pursuit of honour or wealth, itdepends on its own industry and zeal, or is aided by the favour ofmen,itiscertainthatallthisisnothing,andthatneitherintellectnorlabourwillbeoftheleastavail,exceptinsofarastheLordprospersboth. On the contrary, his blessing alonemakes a way through allobstacles, and brings every thing to a joyful and favourable issue.Secondly, though without this blessing wemay be able to acquiresome degree of fame and opulence, (as we daily see wicked menloadedwithhonoursandriches,)yetsincethoseonwhomthecurseofGodliesdonotenjoytheleastparticleoftruehappiness,whateverwe obtain without his blessing must turn out ill. But surely menoughtnottodesirewhataddstotheirmisery.

9.Therefore, ifwebelievethatallprosperousanddesirablesuccessdependsentirelyontheblessingofGod,andthatwhenitiswantingallkindsofmiseryandcalamityawaitus, it follows thatweshouldnot eagerly contend for riches and honours, trusting to our owndexterityandassiduity,orleaningonthefavourofmen,orconfidinginanyemptyimaginationoffortune;butshouldalwayshaverespectto the Lord, that under his auspices we may be conducted towhatever lot he has provided for us. First, the result will be, thatinstead of rushing on regardless of right and wrong, by wiles andwicked arts, and with injury to our neighbours, to catch at wealthandseizeuponhonours,wewillonlyfollowsuchfortuneaswemayenjoywithinnocence.Whocanhopefortheaidofthedivineblessingamid fraud, rapine, and other iniquitous arts? As this blessingattendshimonlywhothinkspurelyandactsuprightly,soitcallsoffallwholongforitfromsinisterdesignsandevilactions.Secondly,acurbwillbelaiduponus,restrainingatooeagerdesireofbecomingrich, or an ambitious striving afterhonour.How can anyonehave

the effrontery to expect that God will aid him in accomplishingdesires at variance with his word? What God with his own lipspronounces cursed, never can be prosecuted with his blessing.Lastly, if our success is not equal to our wish and hope, we shall,however,bekeptfromimpatienceanddetestationofourcondition,whateveritbe,knowingthatsotofeelweretomurmuragainstGod,at whose pleasure riches and poverty, contempt and honours, aredispensed.Inshortshewholeansonthedivineblessinginthewaywhich has been described, will not, in the pursuit of those thingswhich men are wont most eagerly to desire, employ wicked artswhich he knows would avail him nothing; nor when any thingprosperous befalls him will he impute it to himself and his owndiligence,orindustry,orfortune,insteadofascribingittoGodasitsauthor. If, while the affairs of others flourish, his make littleprogress,orevenretrograde,hewillbearhishumblelotwithgreaterequanimity and moderation than any irreligious man does themoderatesuccesswhichonlyfallsshortofwhathewished;forhehasasolaceinwhichhecanrestmoretranquillythanattheverysummitofwealthorpower,becauseheconsidersthathisaffairsareorderedbytheLordinthemannermostconducivetohissalvation.This,wesee, is theway inwhichDavidwas affected,who,while he followsGod and gives up himself to his guidance, declares, “Neither do Iexercisemyselfingreatmatters,orinthingstoohighforme.SurelyIhave behaved and quietedmyself as a child that is weaned of hismother,”(Ps.131:1,2.)

10.Norisitinthisrespectonlythatpiousmindsoughttomanifestthis tranquillity and endurance; it must be extended to all theaccidentstowhichthispresentlifeisliable.Healone,therefore,hasproperly denied himself, who has resigned himself entirely to theLord,placingallthecourseofhislifeentirelyathisdisposal.Happenwhat may, he whose mind is thus composed will neither deemhimselfwretchednormurmuragainstGodbecauseofhis lot.Hownecessary this disposition is will appear, if you consider themanyaccidents to which we are liable. Various diseases ever and anonattackus:atonetimepestilencerages;atanotherweareinvolvedinall the calamities ofwar. Frost and hail, destroying the promise of

the year, cause sterility,which reducesus topenury;wife,parents,children,relatives,arecarriedoffbydeath;ourhouseisdestroyedbyfire.Thesearetheeventswhichmakemencursetheirlife,detesttheday of their birth, execrate the light of heaven, even censure God,and(astheyareeloquentinblasphemy)chargehimwithcrueltyandinjustice. The believer must in these things also contemplate themercyandtrulypaternalindulgenceofGod.Accordingly,shouldhesee his house by the removal of kindred reduced to solitude eventhenhewillnotceasetoblesstheLord;histhoughtwillbe,Stillthegrace of the Lord, which dwells withinmy house, will not leave itdesolate. If his crops are blasted,mildewed, or cut off by frost, orstruckdownbyhail, 10andhesees faminebeforehim,hewillnothowever despond or murmur against God, but maintain hisconfidence in him; “We thy people, and sheep of thy pasture, willgivetheethanksforever,”(Ps.lxxix.13;)hewillsupplymewithfood,even in the extreme of sterility. If he is afflicted with disease, thesharpness of the pain will not so overcome him, as to make himbreak out with impatience, and expostulate with God; but,recognising justice and lenity in the rod, will patiently endure. Inshort,whateverhappens,knowingthatitisorderedbytheLord,hewill receive it with a placid and grateful mind, and will notcontumaciouslyresist thegovernmentofhim,atwhosedisposalhehas placed himself and all that he has. Especially let the Christianbreast eschew that foolish and most miserable consolation of theheathen,who,tostrengthentheirmindagainstadversity,imputedittofortune,atwhichtheydeemeditabsurdtofeel indignant,asshewasaimlessandrash,andblindlywoundedthegoodequallywiththebad.Onthecontrary,theruleofpietyis,thatthehandofGodistheruler and arbiter of the fortunes of all, and, instead of rushing onwith thoughtless violence, dispenses good and evil with perfectregularity.

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Footnotes

5Onthisandthethreefollowingchapters,whichcontainthesecond

partoftheTreatiseontheChristianLife,seeAugustine,DeMoribusEcclesiaeCatholicae,andCalvindeScandalis.

6Calvin.deSacerdotiisEccles.Papal.infine.

7Heb.xiii.16;2Cor.ix.12.

8French,“Carsinousdisonsqu’iln’ameritéquemaldenous;Dieunouspourrademanderquelmalilnousafait, luidontnoustenonstoutnotre bien;’—For ifwe say that hehas deservednothing of usbutevil,Godmayaskuswhatevilhehasdoneus,heofwhomweholdoureveryblessing.

9Matthew5:44;Matthew6:14;Matthew18:35;Lukexvii.3.

10 The French is, “Soit que ses bleds et vignes soyent gastées etdestruites par gelée, gresle, ou autre tempeste;”—whether his cornandvinesarehurtanddestroyedbyfrost,hail,orothertempest.

CHAPTERIII.

OFBEARINGTHECROSS—ONEBRANCHOFSELF-DENIAL.

Thefourdivisionsofthischapterare,—I.Thenatureofthecross,itsnecessity and dignity, sec. 1, 2. II. Themanifold advantages of thecross described, sec. 3–6. III. The form of the cross the mostexcellentofall,andyetitbynomeansremovesallsenseofpain,sec.7, 8. IV. A description of warfare under the cross, and of truepatience,(notthatofphilosophers,)aftertheexampleofChrist,sec.9–11.

1.THEpiousmindmustascendstillhigher,namely,whitherChristcallshisdiscipleswhenhesays,thateveryoneofthemmust“takeuphis cross,” (Matth. xvi. 24.) Thosewhom the Lord has chosen andhonoured with his intercoursemust prepare for a hard, laborious,troubledlife,alifefullofmanyandvariouskindsofevils;itbeingthewillofourheavenlyFather toexercisehispeople in thiswaywhileputtingthemtotheproof.HavingbegunthiscoursewithChristthefirst-born,hecontinues it towardsallhis children.For though thatSonwas dear to him above others, the Son inwhomhewas “wellpleased,” yet we see, that far from being treated gently andindulgently, we may say, that not only was he subjected to aperpetual cross while he dwelt on earth, but his whole life wasnothingelsethanakindofperpetualcross.TheApostleassignsthereason, “Though he was a Son, yet learned he obedience by thethingswhichhesuffered,”(Heb.v.8.)Whythenshouldweexemptourselves fromthatconditiontowhichChristourHeadbehovedtosubmit;especiallysincehesubmittedonouraccount,thathemightin his own person exhibit a model of patience? Wherefore, theApostle declares, that all the children of God are destined to beconformedtohim.Henceitaffordsusgreatconsolationinhardanddifficult circumstances,whichmendeemevil andadverse, to think

thatweareholding fellowshipwith thesufferingsofChrist; thatashepassedtocelestialglorythroughalabyrinthofmanywoes,sowetoo are conducted thither through various tribulations. For, inanotherpassage,Paulhimself thusspeaks,“wemustthroughmuchtribulation enter the kingdom of God,” (Acts xiv. 22;) and again,“that Imay know him, and the power of his resurrection, and thefellowshipofhissufferings,beingmadeconformableuntohisdeath,”(Romviii.29.)Howpowerfullyshoulditsoftenthebitternessofthecross,tothinkthatthemoreweareafflictedwithadversity,thesurerwe are made of our fellowship with Christ; by communion withwhomoursufferingsarenotonlyblessed tous,but tendgreatly tothefurtheranceofoursalvation.

2.Wemayadd,thattheonlythingwhichmadeitnecessaryforourLord to undertake to bear the cross, was to testify and prove hisobedience to the Father; whereas there are many reasons whichmakeitnecessaryforustoliveconstantlyunderthecross.Feebleaswe are by nature, and prone to ascribe all perfection to our flesh,unlesswereceiveas itwereoculardemonstrationofourweakness,wereadilyestimateourvirtueaboveitsproperworth,anddoubtnotthat, whatever happens, it will stand unimpaired and invincibleagainst all difficulties. Hence we indulge a stupid and emptyconfidenceintheflesh,andthentrustingtoitwaxproudagainsttheLord himself; as if our own faculties were sufficient without hisgrace. This arrogance cannot be better repressed than when Heproves to us by experience, not only how great our weakness, butalsoourfrailtyis.Therefore,hevisitsuswithdisgrace,orpoverty,orbereavement, or disease, or other afflictions. Feeling altogetherunabletosupportthem,weforthwith,insofarasregardsourselves,giveway,andthushumbledlearntoinvokehisstrength,whichalonecanenableustobearupunderaweightofaffliction.Nay,eventheholiestofmen,howeverwellawarethattheystandnotintheirownstrength,butbythegraceofGod,wouldfeeltoosecureintheirownfortitudeandconstancy,weretheynotbrought toamore thoroughknowledgeofthemselvesbythetrialofthecross.ThisfeelinggainedevenuponDavid,“InmyprosperityISaid, I shallneverbemoved.Lord, by thy favour thouhastmademymountain to stand strong:

thou didst hide thy face, and I was troubled,” (Ps. 30:6, 7.) Heconfessesthatinprosperityhisfeelingsweredulledandblunted,sothat,neglecting thegraceofGod,onwhichaloneheought tohavedepended,heleanttohimself,andpromisedhimselfperpetuity.Ifitso happened to this great prophet, who of us should not fear andstudycaution?Thoughintranquillitytheyflatterthemselveswiththeidea of greater constancy and patience, yet, humbled by adversity,they learnthedeception.Believers, Isay,warnedbysuchproofsoftheirdiseases,makeprogressinhumility,and,divestingthemselvesofadepravedconfidenceintheflesh,betakethemselvestothegraceofGod,and,whentheyhavesobetakenthemselves,experiencethepresenceofthedivinepower,inwhichisampleprotection.

3.ThisPaulteacheswhenhesaysthattribulationworkethpatience,andpatienceexperience.Godhavingpromised thathewillbewithbelievers in tribulation, they feel the truth of the promise; whilesupportedbyhishand,theyendurepatiently.Thistheycouldneverdo by their own strength. Patience, therefore, gives the saints anexperimentalproofthatGodinrealityfurnishestheaidwhichhehaspromised whenever there is need. Hence also their faith isconfirmed,foritwereveryungratefulnottoexpectthatinfuturethetruthofGodwillbe,astheyhavealreadyfoundit,firmandconstant.Wenowseehowmanyadvantagesareatonceproducedbythecross.Overturningtheoverweeningopinionweformofourownvirtue,anddetecting the hypocrisy in which we delight, it removes ourpernicious carnal confidence, teaching us, when thus humbled, toreclineonGodalone,sothatweneitherareoppressednordespond.Then victory is followed by hope, inasmuch as the Lord, byperformingwhathehaspromised,establisheshistruthinregardtothe future. Were these the only reasons, it is surely plain hownecessaryitisforustobearthecross.Itisofnolittleimportancetoberidofyourself-love,andmadefullyconsciousofyourweakness;so impressedwith a sense of yourweakness as to learn to distrustyourself—to distrust yourself so as to transfer your confidence toGod,recliningonhimwithsuchheartfeltconfidenceastotrustinhisaid,andcontinueinvincibletotheend,standingbyhisgracesoastoperceive that he is true to his promises, and so assured of the

certaintyofhispromisesastobestronginhope.

4.Another endwhich theLordhas inafflictinghispeople is to trytheirpatience,andtrainthemtoobedience—notthattheycanyieldobedience to him except in so far as he enables them; but he ispleasedthustoattestanddisplaystrikingproofsofthegraceswhichhe has conferred upon his saints, lest they should remain withinunseen and unemployed. Accordingly, by bringing forward openlythestrengthandconstancyofendurancewithwhichhehasprovidedhisservants,he is said to try theirpatience.Hence the expressionsthatGod temptedAbraham, (Gen.21:1, 12,) andmadeproof ofhispietybynotdecliningtosacrificehisonlyson.Hence,too,Petertellsus that our faith is proved by tribulation, just as gold is tried in afurnace of fire. But who will say it is not expedient that themostexcellent gift of patience which the believer has received from hisGod should be applied to uses by beingmade sure andmanifest?Otherwisemenwould never value it according to its worth. But ifGod himself, to prevent the virtues which he has conferred uponbelieversfromlurkinginobscurity,nay,lyinguselessandperishing,doesarightinsupplyingmaterialsforcallingthemforth,thereisthebestreasonfortheafflictionsofthesaints,sincewithoutthemtheirpatiencecouldnotexist.Isay,thatbythecrosstheyarealsotrainedtoobedience, because they are thus taught to livenot according totheir own wish, but at the disposal of God. Indeed, did all thingsproceedastheywish,theywouldnotknowwhatitistofollowGod.Seneca mentions (De Vit. Beata, cap. xv.) that there was an oldproverb when any one was exhorted to endure adversity, “FollowGod;#8221;therebyintimating,thatmentrulysubmittedtotheyokeofGodonlywhentheygavetheirbackandhandtohisrod.Butifitismost right thatwe should in all thingsprove our obedience to ourheavenly Father, certainly we ought not to decline anymethod bywhichhetrainsustoobedience.

5.Still,however,weseenothownecessarythatobedienceis,unlessweatthesametimeconsiderhowproneourcarnalnatureistoshakeofftheyokeofGodwheneverithasbeentreatedwithsomedegreeofgentleness and indulgence. It just happens to it as with refractory

horses,which,ifkeptidleforafewdaysathackandmanger,becomeungovernable, and no longer recognize the rider, whose commandbeforethey implicitly obeyed.Andwe invariablybecomewhatGodcomplainsof in thepeopleof Israel—waxinggrossand fat,wekickagainst him who reared and nursed us, (Deut. xxxii. 15.) ThekindnessofGod shouldallureus toponderand lovehis goodness;butsincesuchisourmalignity, thatweare invariablycorruptedbyhis indulgence, it ismore thannecessary forus tobe restrainedbydiscipline from breaking forth into such petulance. Thus, lest webecome emboldened by an over-abundance of wealth; lest elatedwithhonour,wegrowproud; lest inflatedwithotheradvantagesofbody, or mind, or fortune, we grow insolent, the Lord himselfinterferesasheseestobeexpedientbymeansofthecross,subduingandcurbingthearroganceofourflesh,andthatinvariousways,astheadvantageof each requires.Foraswedonotall equally labourunderthesamedisease,sowedonotallneedthesamedifficultcure.Henceweseethatallarenotexercisedwiththesamekindofcross.WhiletheheavenlyPhysiciantreatssomemoregently,inthecaseofothersheemploysharsherremedies,hispurposebeingtoprovideacureforall.Stillnoneis left freeanduntouched,becauseheknowsthatall,withoutasingleexception,arediseased.

6.Wemayadd, thatourmostmercifulFather requiresnotonly toprevent ourweakness, but often to correct our past faults, that hemaykeepusindueobedience.Therefore,wheneverweareafflictedweought immediately to call tomind our past life. In thiswaywewill find that the faultswhichwehave committed are deserving ofsuch castigation. And yet the exhortation to patience is not to befounded chiefly on the acknowledgment of sin. For Scripturesuppliesafarbetterconsiderationwhenitsays,thatinadversity“wearechastenedoftheLord,thatweshouldnotbecondemnedwiththeworld,”(1Cor.xi.32.)Therefore,intheverybitternessoftribulationweought to recognise thekindnessandmercy of ourFather, sinceeventhenheceasesnottofurtheroursalvation.Forheafflicts,notthathemayruinordestroybutrather thathemaydeliverus fromthe condemnation of the world. Let this thought lead us to whatScriptureelsewhereteaches:“Myson,despisenotthechasteningof

the Lord; neither be weary of his correction: For whom the Lordlovethhecorrecteth;evenasafatherthesoninwhomhedelighteth,”(Prov.3:11,12.)WhenweperceiveourFather’srod,isitnotourpartto behave as obedient docile sons rather than rebelliously imitatedesperatemen,whoarehardened inwickedness?Goddoomsus todestruction,ifhedoesnot,bycorrection,callusbackwhenwehavefallen off from him, so that it is truly said, “If ye be withoutchastisement,”“thenareyebastards,andnotsons,”(Heb.xii.8.)Wearemostperversethenifwecannotbearhimwhileheismanifestinghis good-will to us, and the care which he takes of our salvation.Scripturestates thedifferencebetweenbelieversandunbelievers tobe, that the latter, as the slaves of inveterate and deep-seatediniquity, only become worse and more obstinate under the lash;whereas the former, like free-born sons turn to repentance. Now,therefore, choose your class. But as I have already spoken of thissubject,itissufficienttohaveherebrieflyadvertedtoit.

7.There issingularconsolation,moreover,whenwearepersecutedfor righteousness’ sake.For our thought should thenbe,HowhighthehonourwhichGodbestowsuponus indistinguishingusby thespecial badge of his soldiers. By suffering persecution forrighteousness’sake,Imeannotonly striving for thedefenceof theGospel, but for the defence of righteousness in anyway.Whether,therefore, inmaintainingthe truthofGodagainst the liesofSatan,ordefending thegoodand innocentagainst the injuriesof thebad,weareobligedtoincurtheoffenceandhatredoftheworld,soastoendangerlife,fortune,orhonour,letusnotgrieveordeclinesofartospendourselvesforGod;letusnotthinkourselveswretchedinthosethings in which he with his own lips has pronounced us blessed,(Matth.v.10.)Poverty,indeedconsideredinitself,ismisery;soareexile,contempt,imprisonment,ignominy:infine,deathitself isthelastofallcalamities.Butwhenthe favourofGodbreathesupon is,there is none of these things which may not turn out to ourhappiness. Let us then be contented with the testimony of Christrather thanwith the false estimateof the flesh, and then, after theexampleoftheApostles,wewillrejoiceinbeing“countedworthytosuffershameforhisname,”(Actsv.41.)Forwhy?If,whileconscious

of our innocence, we are deprived of our substance by thewickednessofman,weare,nodoubt,humanlyspeaking,reducedtopoverty; but in truth our riches in heaven are increased: if drivenfromourhomeswehaveamorewelcomereceptionintothefamilyofGod; if vexedanddespised,wearemore firmly rooted inChrist; ifstigmatisedbydisgraceandignominy,wehaveahigherplaceinthekingdomofGod;andifweareslain,entranceistherebygivenustoeternal life. The Lord having set such a price upon us, let us beashamed to estimate ourselves at less than the shadowy andevanescentallurementsofthepresentlife.

8.Sinceby these, and similar considerations,Scriptureabundantlysolacesusfortheignominyorcalamitieswhichweendureindefenceof righteousness,we are very ungrateful ifwe do notwillingly andcheerfullyreceivethematthehandoftheLord,especiallysincethisformofthecrossisthemostappropriatetobelievers,beingthatbywhichChrist desires tobe glorified inus, asPeter alsodeclares, (1Pet.4:11,14.)Butastoingenuousnatures,itismorebittertosufferdisgracethanahundreddeaths,Paulexpresslyremindsusthatnotonly persecution, but also disgrace awaits us, “becausewe trust inthe living God,” (1 Tim. iv. 10.) So in another passage he bids us,afterhisexample,walk“byevil reportandgoodreport,” (2Cor.vi.8.) The cheerfulness required, however, does not imply a totalinsensibility to pain. The saints could show no patience under thecross if they were not both tortured with pain and grievouslymolested.Weretherenohardshipinpoverty,nopainindisease,nostinginignominy,nofearindeath,wherewouldbethefortitudeandmoderation in enduring them?Butwhile every one of these, by itsinherent bitterness, naturally vexes the mind, the believer in thisdisplayshisfortitude,thatthoughfullysensibleofthebitternessandlabouringgrievously,hestillwithstandsandstrugglesboldly;inthisdisplays his patience, that though sharply stung, he is howevercurbedbythefearofGodfrombreakingforthintoanyexcess;inthisdisplayshis alacrity, that thoughpressedwith sorrowand sadness,herestssatisfiedwithspiritualconsolationfromGod.

9.Thisconflictwhichbelieversmaintainagainstthenatural feeling

of pain, while they study moderation and patience, Paul elegantlydescribes in these words: “We are troubled on every side, yet notdistressed;weareperplexed,butnotindespair;persecuted,butnotforsaken;castdown,butnotdestroyed,”(2Cor.4:8,9.)Youseethatto bear the cross patiently is not to have your feelings altogetherblunted, and to be absolutely insensible to pain, according to theabsurddescriptionwhichtheStoicsofoldgaveoftheirheroasonewho,divestedofhumanity,wasaffectedinthesamewaybyadversityandprosperity,griefandjoy;orrather,likeastone,wasnotaffectedbyanything.Andwhatdid theygainby thatsublimewisdom?theyexhibitedashadowofpatience,whichneverdid,andnevercan,existamongmen.Nay,ratherbyaimingatatooexactandrigidpatience,they banished it altogether from human life. Now also we haveamongChristiansanewkindofStoics,whoholditviciousnotonlytogroanandweep,buteventobesadandanxious.Theseparadoxesareusuallystartedbyindolentmenwho,employingthemselvesmoreinspeculationthaninaction,candonothingelse forus thanbegetsuchparadoxes.ButwehavenothingtodowiththatironphilosophywhichourLordandMastercondemned—notonly inword,butalsobyhisownexample.Forhebothgrievedandshedtearsforhisownandothers’woes.Nordidheteachhisdisciplesdifferently:“Yeshallweep and lament, but theworld shall rejoice,” (John xvi. 20.) Andlest any one should regard this as vicious, he expressly declares,“Blessedare they thatmourn,” (Matth.v.4.)Andnowonder. If alltearsarecondemned,whatshallwethinkofourLordhimself,whose"sweat was as it were great drops of blood falling down to theground?” (Lukexxii. 44;Matth. xxvi. 38.) If everykindof fear isamarkofunbelief,whatplaceshallweassigntothedreadwhich,itissaid, in no slight degree amazed him; if all sadness is condemned,how shallwe justifyhimwhenhe confesses, “My soul is exceedingsorrowful,evenuntodeath?”

10. Iwished tomake these observations to keeppiousminds fromdespair, lest, from feeling it impossible to divest themselves of thenatural feelingofgrief, theymightaltogetherabandon the studyofpatience.Thismustnecessarilybetheresultwiththosewhoconvertpatience into stupor, and a brave and firm man into a block.

Scripturegivessaintsthepraiseofendurancewhen,thoughafflictedbythehardshipstheyendure,theyarenotcrushed;thoughtheyfeelbitterly, they are at the same time filledwith spiritual joy; thoughpressedwithanxiety,breatheexhilaratedbytheconsolationofGod.Stillthereisacertaindegreeofrepugnanceintheirhearts,becausenatural sense shuns and dreads what is adverse to it, while piousaffection,eventhroughthesedifficulties,triestoobeythedivinewill.ThisrepugnancetheLordexpressedwhenhethusaddressedPeter:“Verily,verily,Isayuntothee,Whenthouwastyoung,thougirdedstthyselfandwalkedstwhither thouwouldst;butwhen thou shaltbeold, thoushaltstretch forththyhands,andanothershallgird thee;andcarry theewhither thouwouldestnot,” (Johnxxi. 18.) It isnotprobable, indeed, thatwhen it became necessary to glorifyGod bydeathhewasdriventoitunwillingandresisting;haditbeenso,littlepraisewouldhavebeenduetohismartyrdom.Butthoughheobeyedthe divine ordinationwith the greatest alacrity of heart, yet, as hehadnotdivestedhimselfofhumanity,hewasdistractedbyadoublewill. When he thought of the bloody death which he was to die,struckwithhorror,hewouldwillinglyhaveavoidedit:ontheotherhand,whenheconsideredthat itwasGodwhocalledhimto it,hisfearwasvanquishedandsuppressed,andhemetdeathcheerfully.Itmust therefore be our study, if wewould be disciples of Christ, toimbueourmindswithsuchreverenceandobediencetoGodasmaytameandsubjugateallaffectionscontrarytohisappointment.Inthisway, whatever be the kind of cross to which we are subjected, weshall in the greatest straits firmlymaintain ourpatience. Adversitywillhaveitsbitterness,andstingus.Whenafflictedwithdisease,weshall groan and be disquieted, and long for health; pressed withpoverty,weshallfeelthestingsofanxietyandsadness,feelthepainofignominy,contempt,andinjury,andpaythetearsduetonatureatthedeathofourfriends:butourconclusionwillalwaysbe,TheLordsowilledit,thereforeletusfollowhiswill.Nay,amidthepungencyofgrief,amonggroansandtearsthisthoughtwillnecessarilysuggestitselfandinclineuscheerfullytoendurethethingsforwhichwearesoafflicted.

11.Butsincethechiefreasonforenduringthecrosshasbeenderived

fromaconsiderationofthedivinewill,wemustinfewwordsexplainwherein lies the difference between philosophical and Christianpatience.Indeed,veryfewofthephilosophersadvancedsofarastoperceivethatthehandofGodtriesusbymeansofaffliction,andthatwe ought in thismatter to obey God. The only reason which theyadduceis,thatsoitmustbe.Butisnotthisjusttosay,thatwemustyieldtoGod,becauseitisinvaintocontendagainsthim?ForifweobeyGodonly because it is necessary, providedwe can escape,weshallceasetoobeyhim.ButwhatScripturecallsustoconsiderinthewillofGodisverydifferent,namely,firstjusticeandequity,andthena regard to our own salvation. Hence Christian exhortations topatience are of this nature, Whether poverty, or exile, orimprisonment, or contumely, or disease, or bereavement, or anysuchevilaffectsus,wemustthinkthatnoneofthemhappensexceptby the will and providence of God; moreover, that every thing hedoesisinthemostperfectorder.What!donotournumberlessdailyfaultsdeservetobechastised,moreseverely,andwithaheavierrodthan his mercy lays upon us? Is it not most right that our fleshshouldbesubdued,andbe,asitwere,accustomedtotheyoke,soasnottorageandwantonasitlists?ArenotthejusticeandthetruthofGodworthyofoursufferingontheiraccount?11ButiftheequityofGod is undoubtedly displayed in affliction, we cannot murmur orstruggleagainstthemwithoutiniquity.Wenolongerhearthefrigidcant, Yield, because it is necessary; but a living and energeticprecept,Obey,becauseitisunlawfultoresist;bearpatiently,becauseimpatienceisrebellionagainstthejusticeofGod.Thenasthatonlyseemstousattractivewhichweperceivetobeforourownsafetyandadvantage, here also our heavenly Father consoles us, by theassurance,thatintheverycrosswithwhichheafflictsusheprovidesforoursalvation.Butifitisclearthattribulationsaresalutarytous,why shouldwenot receive themwith calmand gratefulminds? Inbearingthempatientlywearenotsubmittingtonecessitybutrestingsatisfiedwithourowngood.Theeffectof these thoughts is, thattowhateverextentourmindsarecontractedbythebitternesswhichwenaturally feel under the cross, to the same extent will they beexpandedwithspiritualjoy.Hencearisesthanksgiving,whichcannotexistunlessjoybefelt.ButifthepraiseoftheLordandthanksgiving

canemanateonlyfromacheerfulandgladdenedbreastsandthereisnothingwhichoughttointerruptthesefeelingsinus,itisclearhownecessaryitistotemperthebitternessofthecrosswithspiritualjoy.

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Footnotes

11Seeendofsec.4,andsec.5,7,8.

CHAPTERIV.

OFMEDITATINGONTHEFUTURELIFE.

Thethreedivisionsofthischapter,—I.Theprincipaluseofthecrossis, that it invariouswaysaccustomsus todespise thepresent,andexcites us to aspire to the future life, sec. 1, 2. II. In withdrawingfromthepresent lifewemustneithershun itnor feelhatred for it;butdesiringthefuturelife,gladlyquitthepresentatthecommandofoursovereignMaster,see.3,4.III.Ourinfirmityindreadingdeathdescribed.Thecorrectionandsaferemedy,sec.6.

1.WHATEVERbethekindoftribulationwithwhichweareafflicted,weshouldalwaysconsidertheendofittobe,thatwemaybetrainedtodespisethepresent,andtherebystimulatedtoaspiretothefuturelife.ForsinceGodwellknowshowstronglyweareinclinedbynaturetoa slavish loveof thisworld, inorder topreventus fromclingingtoostrongly to it, he employs the fittest reason for callingusback,and shaking off our lethargy. Every one of us, indeed, would bethoughttoaspireandaimatheavenlyimmortalityduringthewholecourseofhislife.Forwewouldbeashamedinnorespecttoexceltheloweranimals;whoseconditionwouldnotbeatall inferiortoours,hadwenot ahopeof immortalitybeyond thegrave.Butwhenyouattendtotheplans,wishes,andactionsofeach,youseenothing inthem but the earth.Hence our stupidity; ourminds being dazzledwith theglareofwealth,power, andhonours, that they can seenofarther.Theheartalso,engrossedwithavarice,ambition,andlust,isweigheddownandcannotriseabovethem.Inshort,thewholesoul,ensnaredbytheallurementsoftheflesh,seeksitshappinessontheearth.Tomeetthisdisease,theLordmakeshispeoplesensibleofthevanityof thepresent life,bya constantproofof itsmiseries.Thus,that theymaynotpromise themselvesdeepand lastingpeace in it,heoftenallowsthemtobeassailedbywar,tumult,orrapine,ortobedisturbedbyother injuries.That theymaynot longwith toomucheagernessafterfleetingandfadingriches,orrestinthosewhichthey

alreadypossess,hereducesthemtowant,or,atleast,restrictsthemtoamoderateallowance,atonetimebyexile,atanotherbysterility,atanotherbyfire,orbyothermeans.Thattheymaynotindulgetoocomplacentlyintheadvantagesofmarriedlife,heeithervexesthemby the misconduct of their partners, or humbles them by thewickednessoftheirchildren,orafflictsthembybereavement.Butifinalltheseheisindulgenttothem,lesttheyshouldeitherswellwithvain-glory,orbeelatedwithconfidence,bydiseasesanddangershesets palpably before themhowunstable and evanescent are all theadvantagescompetenttomortals.Wedulyprofitbythedisciplineofthecross,whenwelearnthatthislife,estimatedinitself,isrestless,troubled, in numberless ways wretched, and plainly in no respecthappy; thatwhatareestimated itsblessingsareuncertain, fleeting,vain, and vitiated by a great admixture of evil. From this weconclude, that allwehave to seek orhope for here is contest; thatwhenwethinkofthecrownwemustraiseoureyestoheaven.Forwemusthold, thatourmindnever rises seriously todesireandaspireafterthefuture,untilithaslearnedtodespisethepresentlife.

2. For there is nomediumbetween the two things: the earthmusteither be worthless in our estimation, or keep us enslaved by anintemperate loveof it.Therefore, ifwehaveany regard toeternity,wemust carefully strive to disencumber ourselves of these fetters.Moreover,since thepresent lifehasmanyenticements toallureus,andgreatsemblanceofdelight,grace,andsweetnesstosootheus,itisofgreatconsequencetoustobenowandthencalledofffromitsfascinations.12Forwhat,pray,wouldhappen,ifwehereenjoyedanuninterruptedcourseofhonourandfelicity,wheneventheconstantstimulusofafflictioncannotarouseustoaduesenseofourmisery?Thathumanlifeislikesmokeorashadow,isnotonlyknowntothelearned; there is not a more trite proverb among the vulgar.Considering it a fact most useful to be known, they haverecommended it inmanywell-known expressions. Still there is nofactwhichweponderlesscarefully,orlessfrequentlyremember.Forweformallourplansjustasifwehadfixedourimmortalityontheearth. If we see a funeral, or walk among graves, as the image ofdeathisthenpresenttotheeye,Iadmitwephilosophiseadmirably

onthevanityoflife.Wedonotindeedalwaysdoso,forthosethingsoftenhavenoeffectuponusatall.But,atthebest,ourphilosophyismomentary.Itvanishesassoonasweturnourback,andleavesnotthevestigeofremembrancebehind;inshort,itpassesaway,justlikethe applause of a theatre at some pleasant spectacle. Forgetful notonlyofdeath,butalsoofmortality itself, as ifno rumourof ithadever reached us, we indulge in supine security as expecting aterrestrial immortality. Meanwhile, if any one breaks in with theproverb,thatmanisthecreatureofaday,13weindeedacknowledgeitstruth,but,sofarfromgivingheedtoit,thethoughtofperpetuitystill keeps hold of ourminds.Who then can deny that it is of thehighestimportancetousall,Isaynot,tobeadmonishedbywords,butconvincedbyallpossibleexperienceof themiserableconditionof our earthly life; since evenwhen convincedwe scarcely cease togazeuponitwithvicious,stupidadmiration,asifitcontainedwithinitselfthesumofallthatisgood?ButifGodfindsitnecessarysototrain us, it must be our duty to listen to him when he calls, andshakesusfromourtorpor,thatwemayhastentodespisetheworld,andaspirewithourwholehearttothefuturelife.

3.Stillthecontemptwhichbelieversshouldtrainthemselvestofeelfor the present life,must not be of a kind to beget hatred of it oringratitude to God. This life, though abounding in all kinds ofwretchedness,isjustlyclassedamongdivineblessingswhicharenotto be despised.Wherefore, if we do not recognize the kindness ofGodin it,wearechargeablewithno little ingratitude towardshim.Tobelievers,especially,itoughttobeaproofofdivinebenevolence,sinceit iswhollydestinedtopromotetheirsalvation.Beforeopenlyexhibitingtheinheritanceofeternalglory,GodispleasedtomanifesthimselftousasaFatherbyminorproofs,viz.,theblessingswhichhedailybestowsuponus.Therefore,whilethislifeservestoacquaintuswiththegoodnessofGod,shallwedisdainitasifitdidnotcontainone particle of good?We ought, therefore, to feel and be affectedtowards it in suchamanneras toplace it among thosegiftsof thedivinebenignitywhicharebynomeanstobedespised.Werethereno proofs in Scripture, (they are most numerous and clear,) yetnatureherselfexhortsustoreturnthankstoGodforhavingbrought

usforthintolight,grantedustheuseofit,andbestoweduponusallthemeansnecessaryforitspreservation.Andthereisamuchhigherreasonwhenwereflectthathereweareinamannerpreparedfortheglory of the heavenly kingdom. For the Lord hath ordained, thatthosewhoareultimately tobecrowned inheavenmustmaintainapreviouswarfareontheearth,thattheymaynottriumphbeforetheyhave overcome the difficulties of war, and obtained the victory.Anotherreasonis,thatweherebegintoexperienceinvariouswaysaforetasteof thedivinebenignity, inorder thatourhopeanddesiremay be whetted for its full manifestation. When once we haveconcludedthatourearthlylifeisagiftofthedivinemercy,ofwhich,agreeably to our obligation, it behoves us to have a gratefulremembrance,we shall thenproperly descend to consider itsmostwretchedcondition,andthusescapefromthatexcessivefondnessforit,towhich,asIhavesaid,wearenaturallyprone.

4. In proportion as this improper love diminishes, our desire of abetter life should increase. I confess, indeed, that amost accurateopinionwas formedby thosewho thought, that thebest thingwasnottobeborn,thenextbesttodieearly.For,beingdestituteofthelightofGodandof truereligion,whatcould theysee in it thatwasnotofdireandevilomen?Norwasitunreasonableforthose14whofelt sorrow and shed tears at the birth of their kindred, to keepholiday at their deaths. But this they did without profit; because,devoidofthetruedoctrineoffaith,theysawnothowthatwhichinitself is neither happy nor desirable turns to the advantage of therighteous: andhence their opinion issued indespair.Let believers,then,informinganestimateofthismortallife,andperceivingthatinitselfitisnothingbutmisery,makeittheiraimtoexertthemselveswithgreateralacrity, and less hinderance, in aspiring to the futureandeternallife.Whenwecontrastthetwo,theformermaynotonlybesecurelyneglected,but,incomparisonofthelatter,bedisdainedandcontemned.Ifheavenisourcountry,whatcantheearthbebutaplaceofexile?Ifdeparturefromtheworldisentranceintolife,whatis the world but a sepulchre, and what is residence in it butimmersion in death? If to be freed from the body is to gain fullpossessionoffreedom,whatisthebodybutaprison?Ifitisthevery

summitofhappinesstoenjoythepresenceofGod,isitnotmiserabletowant it?But “whilstwe are at home in the body,we are absentfromtheLord,”(2Cor.v.6.)Thuswhentheearthlyiscomparedwiththe heavenly life, it may undoubtedly be despised and trampledunderfoot.Weoughtnever,indeed,toregarditwithhatred,exceptinsofarasitkeepsussubjecttosin;andeventhishatredoughtnotto be directed against life itself. At all events, we must stand soaffectedtowardsitinregardtowearinessorhatredas,whilelongingfor its termination, to be ready at the Lord’swill to continue in it,keepingfarfromeverythinglikemurmuringandimpatience.ForitisasiftheLordhadassignedusapost,whichwemustmaintaintillherecallsus.Paul, indeed, lamentshis condition, inbeing still boundwith the fetters of the body, and sighs earnestly for redemption,(Rom. vii. 24;) nevertheless, he declared that, in obedience to thecommand of Gods he was prepared for both courses, because heacknowledgesitashisdutytoGodtoglorifyhisnamewhetherbylifeor by death, while it belongs to God to determine what is mostconducive to His glory, (Philippians 1:20-24.) Wherefore, if itbecomesustoliveanddietotheLord,letusleavetheperiodofourlifeanddeathathisdisposal.Stillletusardentlylongfordeath,andconstantly meditate upon it, and in comparison with futureimmortality,letusdespiselife,and,onaccountofthebondageofsin,longtorenounceitwheneveritshallsopleasetheLord.

5. But, most strange to say, many who boast of being Christians,insteadofthuslongingfordeath,aresoafraidofitthattheytrembleattheverymentionofitasathingominousanddreadful.Wecannotwonder, indeed, that our natural feelings should be somewhatshocked at the mention of our dissolution. But it is altogetherintolerable that the light of piety should not be so powerful in aChristian breast as with greater consolation to overcome andsuppressthatfear.Forifwereflectthatthisourtabernacle,unstable,defective, corruptible, fading, pining, and putrid, is dissolved, inorder that it may forthwith be renewed in sure, perfect,incorruptible, in fine, in heavenly glory, will not faith compel useagerlytodesirewhatnaturedreads?Ifwereflect thatbydeathweare recalled from exile to inhabit our native country, a heavenly

country, shall this give us no comfort? But everything longs forpermanent existence. I admit this, and therefore contend that weoughttolooktofutureimmortality,wherewemayobtainthat fixedconditionwhichnowhereappearson theearth.ForPauladmirablyenjoins believers to hasten cheerfully to death, not because they awouldbeunclothed,butclothedupon,”(2Cor.v.2.)Shalltheloweranimals,and inanimatecreatures themselvesevenwoodandstone,as consciousof theirpresentvanity, long for the final resurrection,thattheymaywiththesonsofGodbedeliveredfromvanity,(Rom.viii.19;) and shallwe, enduedwith the light of intellect, andmorethanintellect,enlightenedbytheSpiritofGod,whenouressenceisinquestion,risenohigherthanthecorruptionofthisearth?Butitisnot my purpose, nor is this the place, to plead against this greatperverseness.Attheoutset,IdeclaredthatIhadnowishtoengageinadiffusediscussionofcommon-places.Myadvicetothosewhoseminds are thus timid is to read the short treatise of Cyprian DeMortalitate,unless it bemore accordantwith their deserts to sendthem to the philosophers, that by inspecting what they say on thecontempt of death, they may begin to blush. This, however let usholdasfixed,thatnomanhasmademuchprogressintheschoolofChristwhodoesnot look forwardwith joy to theday of death andfinalresurrection,(2Tim.iv.18;Tit.ii.13:)forPauldistinguishesallbelieversbythismark;andtheusualcourseofScriptureistodirectus thither whenever it would furnish us with an argument forsubstantialjoy.“Lookup,”saysourLord,“andliftupyourheads:foryour redemption draweth nigh,” (Luke xxi. 28.) Is it reasonable, Iask,thatwhatheintendedtohaveapowerfuleffectinstirringusupto alacrity and exultation should produce nothing but sadness andconsternation?Ifitisso,whydowestillgloryinhimasourMaster?Therefore, let us come to a sounder mind, and how repugnant soevertheblindandstupidlongingofthefleshmaybe,letusdoubtnottodesire the advent of theLordnot inwish only, butwith earnestsighs, as the most propitious of all events. He will come as aRedeemer todeliverus froman immenseabyssof evil andmisery,andleadustotheblessedinheritanceofhislifeandglory.

6.Thus,indeed,itis;thewholebodyofthefaithful,solongasthey

liveontheearth,mustbelikesheepfortheslaughter,inorderthattheymay be conformed to Christ their head, (Rom. viii. 36.)Mostdeplorable, therefore, would their situation be did they not, byraising theirmind to heaven, become superior to all that is in theworld,andriseabovethepresentaspectofaffairs,(1Cor.xv.l9.)Onthe other hand, when once they have raised their head above allearthlyobjects,thoughtheyseethewickedflourishinginwealthandhonour, and enjoying profound peace, indulging in luxury andsplendour,andrevellinginallkindsofdelights,thoughtheyshouldmoreover be wickedly assailed by them, suffer insult from theirpride,be robbedby their avarice, or assailedbyanyotherpassion,theywillhavenodifficultyinbearingupundertheseevils.Theywillturntheireyetothatday,(Isaiahxxv.8;Rev.vii.17,)onwhichtheLordwillreceivehisfaithfulservants,wipeawayalltearsfromtheireyes, clothe them in a robe of glory and joy, feed them with theineffablesweetnessofhispleasures,exaltthemtosharewithhiminhisgreatness;infine,admitthemtoaparticipationinhishappiness.But thewickedwhomayhave flourished on the earth, hewill castforthinextremeignominy,willchangetheirdelightsintotorments,theirlaughterandjoyintowailingandgnashingofteeth,theirpeaceinto the gnawing of conscience, and punish their luxury withunquenchablefire.Hewillalsoplacetheirnecksunderthefeetofthegodly, whose patience they abused. For, as Paul declares, “it is arighteous thing with God to recompense tribulation to them thattroubleyou;andtoyouwhoaretroubledrestwithus,whentheLordJesusshallberevealedfromheaven,”(2Thess.1:6,7.)This,indeed,is our only consolation; deprived of it, wemust either giveway todespondency, or resort to our destruction to the vain solace of theworld.ThePsalmistconfesses,“Myfeetwerealmostgone:mystepshadwellnighslipt: for Iwasenviousat the foolishwhenI saw theprosperity of the wicked,” (Ps. 73:3, 4;) and he found no resting-placeuntilheenteredthesanctuary,andconsideredthelatterendoftherighteousandthewicked.Toconcludeinoneword,thecrossofChrist thenonly triumphs in thebreastsofbelieversover thedeviland the flesh, sin and sinners, when their eyes are directed to thepowerofhisresurrection.

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Footnotes

12French,“Orpourcequelaviepresenteatousioursforcededelicespournousattraire,etagrandeapparenced’amenité,degraceetdedouceur pour nous amieller, il nous est bienmestier d’estre retiréd’heureend’heure,àcequenousnesoyonspointabusez,etcommeensorcelez de telles flatteries;”—Now because the present life hasalwaysahostofdelights toattractus, andhasgreatappearanceofamenity,grace,andsweetnesstoenticeus,itisofgreatimportancetoustobehourlywithdrawn,inorderthatwemaynotbedeceived,and,asitwere,bewitchedwithsuchflattery.

13Latin,“Animalesse;”—isanephemerealanimal.

14French,“LepeupledesScythes;”—theScythians.

CHAPTERV.

HOWTOUSETHEPRESENTLIFE,ANDTHECOMFORTSOFIT.

Thedivisionsofthischapterare,—I.Thenecessityandusefulnessofthis doctrine. Extremes to be avoided, if we would rightly use thepresentlifeanditscomforts,sec.1,2.II.Oneoftheseextremes,viz,theintemperanceoftheflesh,tobecarefullyavoided.Fourmethodsofdoingsodescribedinorder,sec.3–6.

1. BY such rudiments we are at the same time well instructed byScripture in theproperuseofearthlyblessings,a subjectwhich, informingaschemeoflife,isbynomeantobeneglected.Forifwearetolive,wemustusethenecessarysupportsof life;norcanweevenshun those thingswhich seemmore subservient to delight than tonecessity.Wemustthereforeobserveamean,thatwemayusethemwithapure conscience,whether for necessity or for pleasure. ThistheLordprescribesbyhisword,whenhetellsusthattohispeoplethepresent life is akindofpilgrimagebywhich theyhasten to theheavenlykingdom.Ifweareonlytopassthroughtheearth,therecanbe no doubt that we are to use its blessings only in so far as theyassist our progress, rather than retard it. Accordingly, Paul, notwithout cause, admonishesus touse thisworldwithoutabusing it,andtobuypossessionsasifweweresellingthem,(1Cor.7:30,31.)Butasthisisaslipperyplace,andthereisgreatdangeroffallingoneitherside,letusfixourfeetwherewecanstandsafely.Therehavebeen some good and holymen who, when they saw intemperanceand luxuryperpetually carried to excess, if not strictly curbed, andwere desirous to correct so pernicious an evil, imagined that therewasnoothermethodthantoallowmantousecorporealgoodsonlyin so far as they were necessaries: a counsel pious indeed, butunnecessarilyaustere;foritdoestheverydangerousthingofbindingconsciences incloser fetters than those inwhich theyareboundby

the word of God. Moreover, necessity, according to them, 15 wasabstinencefromeverythingwhichcouldbewanted,sothattheyheldit scarcely lawful tomake any addition to bread andwater.Otherswere still more austere, as is related of Cratetes the Theban, whothrew his riches into the sea, because he thought, that unless hedestroyed them theywould destroy him.Many also in the presentday,whiletheyseekapretextforcarnal intemperance intheuseofexternal things, and at the same time would pave the way forlicentiousness,assumeforgranted,whatIbynomeansconcede,thatthislibertyisnottoberestrainedbyanymodification,butthatitistobe left toeveryman’sconsciencetousethemas farashethinkslawful.Iindeedconfessthathereconsciencesneithercannoroughttobeboundbyfixedanddefinitelaws;butthatScripturehavinglaiddowngeneralrulesforthelegitimateusesweshouldkeepwithinthelimitswhichtheyprescribe.

2.Letthisbeourprinciple,thatweerrnotintheuseofthegiftsofProvidence when we refer them to the end for which their authormade and destined them, since he created them for our good, andnotforourdestruction.Nomanwillkeepthetruepathbetterthanhewhoshallhavethisendcarefullyinview.Nowthen,ifweconsiderforwhatendhecreatedfood,weshallfindthatheconsultednotonlyfor our necessity, but also for our enjoyment and delight. Thus, inclothing, the end was, in addition to necessity, comeliness andhonour; and in herbs, fruits, and trees, besides their various uses,gracefulnessof appearance and sweetness of smell.Were it not so,theProphetwouldnotenumerateamongthemerciesofGod“winethatmakethgladtheheartofman,andoiltomakehisfacetoshine,”(Ps. civ. 15.) The Scriptures would not everywhere mention, incommendation of his benignity, that he had given such things tomen.Thenaturalqualitiesofthingsthemselvesdemonstratetowhatend, and how far, they may be lawfully enjoyed. Has the Lordadorned flowers with all the beauty which spontaneously presentsitself to the eye, and the sweet odour which delights the sense ofsmell, and shall it be unlawful for us to enjoy that beauty and thisodour?What?Hashenotsodistinguishedcoloursastomakesomemoreagreeablethanothers?Hashenotgivenqualitiestogoldand

silver, ivory and marble, thereby rendering them precious aboveothermetals or stones? In short, has he not given many things avaluewithouthavinganynecessaryuse?

3.Havedone,then,withthatinhumanphilosophywhich,inallowingno use of the creatures but for necessity, not only maliciouslydeprivesusof the lawful fruitof thedivinebeneficence,butcannotberealisedwithoutdeprivingmanofallhissenses,andreducinghimto a block. But, on the other hand, let us with no less care guardagainst the lusts of the flesh, which, if not kept in order, breakthroughallbounds,andare,asIhavesaid,advocatedbythosewho,underpretenceofliberty,allowthemselveseverysortoflicense.Firstonerestraintisimposedwhenweholdthattheobjectofcreatingallthingswastoteachustoknowtheirauthor,andfeelgratefulforhisindulgence.Whereisthegratitudeifyousogorgeorstupifyyourselfwithfeastingandwineastobeunfitforofficesofpiety,orthedutiesof your calling?Where the recognition ofGod, if the flesh, boilingforthinlustthroughexcessiveindulgencesinfectsthemindwithitsimpurity, so as to lose the discernment of’ honour and rectitude?WherethankfulnesstoGodforclothing,ifonaccountofsumptuousraimentwebothadmireourselvesanddisdainothers?if,fromaloveofshowandsplendour,wepavethewayforimmodesty?WhereourrecognitionofGod,iftheglareofthesethingscaptivatesourminds?Formanyaresodevotedtoluxuryinalltheirsensesthattheirmindliesburied:manyare so delightedwithmarble, gold, andpictures,thattheybecomemarble-hearted—arechangedasitwereintometal,andmadelikepaintedfigures.Thekitchen,with itssavourysmells,soengrossesthemthattheyhavenospiritualsavour.Thesamethingmaybeseeninothermatters.Wherefore,itisplainthatthereisheregreatnecessity for curbing licentious abuse, and conforming to therule of Paul, “make not provision for the flesh to fulfil the luststhereof,” (Rom. xiii. 14.)Where toomuch liberty is given to them,theybreakforthwithoutmeasureorrestraint.

4. There is no surer or quicker way of accomplishing this than bydespising thepresent life andaspiring to celestial immortality.Forhence tworulesarise:First, “it remaineth, thatboth they thathave

wives be as though they had none;#8221; “and they that use thisworld,asnotabusingit,”(1Cor.7:29,31.)Secondly,wemustlearntobeno lessplacidandpatient inenduringpenury, thanmoderate inenjoyingabundance.Hewhomakesithisruletousethisworldasifheused it not, not only cuts off all gluttony in regard tomeat anddrink, and all effeminacy, ambition, pride, excessive shows andausterity, in regard to his table, his house, and his clothes, butremoves every care and affection whichmight withdraw or hinderhimfromaspiringtotheheavenlylife,andcultivatingtheinterestofhissoul. 16ItwaswellsaidbyCato:Luxurycausesgreatcare,andproducesgreatcarelessnessas tovirtue;and it isanoldproverb,—Thosewhoaremuchoccupiedwiththecareofthebody,usuallygivelittlecaretothesoul.ThereforewhilethelibertyoftheChristianinexternalmattersisnottobetieddowntoastrictrule,itis,however,subjecttothislaw—hemustindulgeaslittleaspossible;ontheotherhand,itmustbehisconstantaimsnotonlytocurbluxury,buttocutoff all show of superfluous abundance, and carefully beware ofconvertingahelpintoanhinderance.

5.Another rule is, that those in narrow and slender circumstancesshouldlearntobeartheirwantspatiently,thattheymaynotbecomeimmoderatelydesirousofthings,themoderateuseofwhichimpliesnosmallprogressintheschoolofChrist.Forinadditiontothemanyotherviceswhichaccompanya longing for earthlygood,hewho isimpatientunderpovertyalmostalwaysbetraysthecontrarydiseaseinabundance. By this Imean, that hewho is ashamed of a sordidgarment will be vain-glorious of a splendid one; he who notcontented with a slender, feels annoyed at the want of a moreluxurioussupper,willintemperatelyabusehisluxuryifheobtainsit;hewhohasadifficulty,andisdissatisfiedinsubmittingtoaprivateand humble condition, will be unable to refrain from pride if heattain to honour. Let it be the aim of all who have any unfeigneddesireforpietytolearn,aftertheexampleoftheApostle,“bothtobefullandtobehungry,bothtoaboundandtosufferneed,”(Philip.iv.12.) Scripture,moreover, has a third rule formodifying the use ofearthlyblessings.Wehave already adverted to itwhen consideringtheofficesofcharity.Foritdeclaresthattheyhaveallbeengivenus

by the kindness of God, and appointed for our use under theconditionofbeingregardedastrusts,ofwhichwemustonedaygiveaccount. We must, therefore, administer them as if we constantlyheard the words sounding in our ears, “Give an account of yourstewardship.” At the same time, let us remember by whom theaccount is to be taken, viz., by him who, while he so highlycommends abstinence, sobriety, frugality, and moderation,abominates luxury,pride,ostentation, andvanity;whoapprovesofnoadministrationbutthatwhichiscombinedwithcharity,whowithhis own lips has already condemned all those pleasures whichwithdrawtheheartfromchastityandpurity,ordarkentheintellect.

6.Thelastthingtobeobservedis,thattheLordenjoinseveryoneofus, in all the actions of life, tohave respect to our own calling.Heknows the boiling restlessness of the human mind, the ficklenesswith which it is borne hither and thither, its eagerness to holdopposites at one time in its grasp, its ambition. Therefore, lest allthingsshouldbethrownintoconfusionbyourfollyandrashness,hehas assigned distinct duties to each in the different modes of life.Andthatnoonemaypresumetooverstephisproper limits,hehasdistinguished the different modes of life by the name of callings.Everyman’smodeoflife,therefore,isakindofstationassignedhimbytheLord,thathemaynotbealwaysdrivenaboutatrandom.Sonecessary is this distinction, that all our actions are therebyestimatedinhissight,andofteninaverydifferentwayfromthatinwhichhumanreasonorphilosophywouldestimatethem.Thereisnomore illustrious deed even among philosophers than to free one’scountry from tyranny, andyet theprivate individualwho stabs thetyrantisopenlycondemnedbythevoiceoftheheavenlyJudge.ButIamunwilling todwellonparticularexamples; it isenoughtoknowthat in every thing the call of the Lord is the foundation andbeginningof right action.Hewhodoesnot actwith reference to itwill never, in the discharge of duty, keep the right path. He willsometimes be able, perhaps, to give the semblance of somethinglaudable, but whatever it may be in the sight of man, it will berejected before the throne of God; and besides, there will be noharmonyinthedifferentpartsofhislife.Hence,heonlywhodirects

hislifetothisendwillhaveitproperlyframed;becausefreefromtheimpulse of rashness, he will not attempt more than his callingjustifies, knowing that it is unlawful to overleap the prescribedbounds.Hewhoisobscurewillnotdeclinetocultivateaprivatelife,thathemaynotdesertthepostatwhichGodhasplacedhim.Again,inall our cares, toils, annoyances, andotherburdens, itwill benosmall alleviation to know that all these are under thesuperintendenceofGod.Themagistratewillmorewillinglyperformhis office, and the father of a family confine himself to his propersphere. Every one in his particular mode of life will, withoutrepining, suffer its inconveniences, cares, uneasiness, and anxiety,persuaded that God has laid on the burden. This, too, will affordadmirableconsolation,thatinfollowingyourpropercalling,noworkwillbesomeanandsordidasnottohaveasplendourandvalueintheeyeofGod.

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Footnotes15SeeChrysost.adHeb.Hi.AstoCratetestheTheban,seePlutarch,Lib.deVitand.aerealien.andPhilostratusinVitaApollonii.

16French,“Parernotreamedesesvraisornemens;”—deckoursoulwithitstrueornaments.

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Indexes

IndexofScriptureReferences

Genesis

21:121:12

Exodus

22:2923:19

Leviticus

19:1

Deuteronomy

32:15

Psalms

4:15 15:1 15:2 16:2 16:3 24:3 24:4 30:6 30:7 73:3 73:4 79:13 131:1131:2

Proverbs

3:113:12

Isaiah

25:858:7

Malachi

1:6

Matthew

5:45:105:446:26:1416:2416:2418:3521:3126:38

Luke

17:321:2822:44

John

15:316:2021:18

Acts

5:4114:22

Romans

5:46:1-47:248:198:298:3612:112:212:1013:1414:8

1Corinthians

3:164:76:116:156:177:297:307:317:3111:3212:1213:413:4

2Corinthians

4:84:95:25:66:86:169:12

Galatians

2:206:10

Ephesians

4:224:235:15:25:35:26

Philippians

1:20-242:34:12

Colossians

3:13:2

1Thessalonians

5:23

2Thessalonians

1:61:7

1Timothy

4:10

2Timothy

4:18

Titus

2:11-142:13

Hebrews

5:812:813:16

1Peter

1:151:161:194:114:14

1John

3:13:3

Revelation

7:17

IndexofFrenchWordsandPhrases

C’estadire,sermonspopulaires:Car si nous disons qu’il n’a merité que mal de nous; Dieu nouspourrademanderquelmal ilnousa fait, luidontnous tenons toutnotrebien:LepeupledesScythes:Orpourcequelaviepresenteatousioursforcededelicespournousattraire, et a grande apparence d’amenité, de grace et de douceurpournousamieller,ilnousestbienmestierd’estreretiréd’heureend’heure,àcequenousnesoyonspointabusez,etcommeensorcelezdetellesflatteries:Parernotreamedesesvraisornemens:Quantestdupremierpoinct:Soit que ses bleds et vignes soyent gastées et destruites par gelée,gresle,ouautretempeste: