True Christianity Part 19

Gal. 5:6. By faith man is made "a new creature" (Gal. 6:15); he is thereby born again, and united with G.o.d. By faith, "Christ dwells" and operates "in his heart." Eph. 3:17. By faith the whole kingdom of G.o.d is established in the soul, and the divine Spirit "purifies and enlightens the heart." Acts 15:9. And truly, the Scripture copiously sets forth these and similar properties that accompany true faith. Thus the apostle says: "He that is joined unto the Lord (by faith) is one spirit." 1 Cor. 6:17.

And what is it to be one spirit with Christ, but to have the same mind, the same heart and will, which are in him? And this oneness of spirit must needs suppose that new, holy, and heavenly life of Christ which is to be raised within us. To the same purpose it is said: "If any man be in Christ, he is a new creature" (2 Cor. 5:17); where _to be in Christ_, is not only to believe in him, but also to live in him. Again, "I will betroth thee unto me forever; I will even betroth thee to me in faithfulness." Hos. 2:19, 20. This sentence can signify no less, than that a man by faith is wholly and spiritually united to Christ: so that where faith is, there Christ is; where Christ is, there a holy life abides in man; where the life of Christ is, there also is his love; and where love is, there is G.o.d himself, who "is love" (1 John 4:8), and there is also the Holy Ghost. And in this divine order all these heavenly transactions combine; even as the head is one with the members, and as the cause is linked with the effect. And this connection of faith and life, St. Peter admirably enforces, when he bids us to "give all diligence to add to faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, G.o.dliness; and to G.o.dliness, brotherly kindness; and to brotherly kindness, charity." "For if these things," says he, "be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins." 2 Pet.

1:5-9. Here the apostle evidently declares, that in whomsoever this union of faith and of life is not to be found, he is dest.i.tute of all saving knowledge of Christ, and walks in darkness. For it is the property of true faith to change a man wholly, to renew, and to quicken him in Christ; so that henceforth man may live and dwell in Christ, and Christ again may live and dwell in man.

Chapter XL.

Sundry Rules For Leading A Holy Life.

_Exercise thyself unto G.o.dliness. For G.o.dliness is profitable unto all things, having promise of the life that now is, and of that which is to come._-1 TIM. 4:7, 8.

In this apostolical sentence is contained a brief description of a Christian's life, and of the main study about which he is employed, namely, the study of G.o.dliness, or of Christian piety, which comprehends in it the whole train of Christian virtues. The apostle makes use of two motives to recommend this heavenly study, and the constant practice of it.

_First_, says he, "G.o.dliness is profitable unto all things." G.o.dliness is of most admirable service, as soon as our words and actions are influenced by it. It renders the whole life acceptable to G.o.d, and useful to our neighbor. The _second_ motive is, because G.o.dliness is accompanied with a gracious reward both in this life, as appears from the examples of Joseph, of Daniel, and of others, as well as in that which is to come; where we shall reap without ceasing, provided we do not faint while we dwell here.

Gal. 6:9. For our better encouragement in the practice of piety, let us endeavor to keep in remembrance the following rules and considerations.

I. If thou even canst not live up to that degree of holiness which the word of G.o.d requires, and which thou thyself desirest, yet thou must never cease _ardently_ to _wish_ for it; for such holy breathings are always acceptable to G.o.d. G.o.d does not so much regard the outward action of a man, as the heart whence the action proceeds. But after all, never neglect to crucify thy flesh, and never permit it to rule over thee.

II. In all that thou thinkest and doest, be careful to preserve the _purity of thy heart_. Set a watch over it, lest thou be defiled with proud thoughts, words, or actions; with wrath, or other such works of the flesh, and of the devil. Sin opens the door to the devil, and shuts the heart against G.o.d.

III. Study continually to maintain the Christian liberty of thy soul, and do not suffer thyself to be enslaved, or brought into bondage, by any inordinate love of the creature, or of the things of this world, whose lord and master thou oughtest to be. Consider the value of thy soul, which certainly is of a more n.o.ble nature than this present peris.h.i.+ng world. Why shouldest thou degrade it so far, as to subject it to the frail, base, and frivolous things of this life?

IV. Beware of the care and _sorrow of this world_, because it worketh death. 2 Cor. 7:10. As _worldly_ sorrow begetteth death, so _G.o.dly_ sorrow begetteth life, and lays up an eternal treasure! Worldly sorrow springs from avarice and envy; from excessive care; from unbelief and impatience; and other temporal sources. G.o.dly sorrow proceeds from a knowledge of thy sins, and those eternal punishments which follow them. This sorrow produces many salutary effects in a penitent soul, and "worketh repentance to salvation, not to be repented of;" being attended with spiritual joy, and solid peace or tranquillity of mind. No loss of a temporal kind ought to afflict thee so much as the remembrance of thy sins, by which thou hast offended the infinite goodness of G.o.d.

V. If thou canst not bear thy cross with joy and cheerfulness, yet take it at least with _patience_ and _humility_, and acquiesce calmly in the divine will and providence. For, truly, the will of G.o.d is always good; nor does it intend anything but thy benefit and salvation. Whatsoever, therefore, G.o.d shall be pleased to appoint thee in his wisdom, do thou gratefully accept it, and be either joyful or sorrowful, poor or rich, high or low, vile or excellent, as He orders thy lot. Let this saying always be in thy mind: "Thus it seemeth good unto G.o.d, and so it must needs be expedient and useful for me also. His will, not mine, be done."

Let not that, therefore, which pleases G.o.d, displease thee; but rather rejoice that all things are ordered according to His pleasure and thy salvation. Remember that "the Lord is righteous in all his ways, and holy in all his works." Ps. 145:17. Hence it is but just that the will of G.o.d should be done, because it is always good and profitable; and that thy own will should be subdued and unaccomplished, because it is always evil and hurtful.

VI. Whenever the Lord visits thy soul with heavenly joy, accept the same _with grat.i.tude and humility_. But when he is pleased to withdraw the comfortable light of his presence, then consider that the mortification of the flesh must needs be of greater profit to thee than exalted joy in the spirit. Through overmuch spiritual joy, many fall into spiritual pride.

But whatever causes mortification and sorrow, is far more useful in subduing the flesh, than that which is delightful and pleasing to nature.

The Lord best knows whom to lead in a pleasant and agreeable path, and who are to be brought through an unpleasant, stony, and difficult way. Always esteem it best to arrive at thy journey's end by that way which divine Wisdom has chosen for thee, however different it may be from thine own choice, or from the devices of thine own heart. Remember, that "sorrow is better than laughter;" and that "by the sadness of the countenance the heart is made better." And if thou wilt be wise, trust to the experience of the wise man, who tells thee furthermore, that "the heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth." Eccl. 7:3, 4.

VII. Make an offering to G.o.d _of all that thou hast, and undertakest_. If thou canst not bring offerings of a high and exalted devotion, of prayer, of thanksgiving, and of other similar acts of religion, offer at least what thou hast, with a good will, and a fervent desire. _Wish_, at least, that it may prove acceptable unto the Lord; for to have such a desire, or to be willing to have it, is no contemptible offering, but is very agreeable to the kindness of G.o.d. In what measure thou _desirest_ to offer up thy devotion, thy prayer, and praise; in that measure G.o.d accepts the same. He requires no more at thy hands than he himself works in thee by his grace: nor canst thou return him more than he has first conferred on thee. In the meantime, entreat the Lord Jesus, that he would graciously please to supply what is defective in thee, by his own more perfect oblation and sacrifice: because he, and he only, is the perfection of our imperfect wors.h.i.+p and service. Say, therefore, in faith: "O my G.o.d, and my Father, I beseech thee, let my devotion, my prayer, and thanksgiving, together with all the acts of my faith and wors.h.i.+p, be graciously accepted by thee in thy beloved Son, Jesus Christ. Esteem them, not according to what they are in themselves, but according to what they are made by the merit of the all-sufficient sacrifice offered up by thy Son. O look upon that, and upon all that he has wrought for me in the flesh; and as his most perfect works must needs be pleasing to thee, so let mine also be acceptable to thee for his sake. He, O my G.o.d, shall abundantly make up whatsoever is defective in me." By this means, our devotion, our prayer, and thanksgiving, how imperfect, weak, and obscure soever they may be in themselves, acquire a certain l.u.s.tre, worth, and dignity derived from the merit of Christ, whereby our works are rendered acceptable to the Lord. As a naked and unclean infant is offensive to every one that sees it, but becomes sweet and lovely when it is thoroughly cleansed, and covered with fine linen: in like manner, all the works which thou doest in thy natural state, are polluted with sin, and of no account before G.o.d; but no sooner art thou covered with the perfection of Christ (Isa. 61:10), than thy works are acceptable to G.o.d. As fruit, which is not valuable in itself, surprises the spectator into a love of it, when served up in vessels of precious gold: so our prayers and acts of devotion, though of no account in themselves, are exalted in Jesus Christ, in whom, as _in the beloved, we are made accepted_ with G.o.d. Eph. 1:6.

VIII. If thy sins and manifold frailties (as they should do), make thee sad, yet _let them not lead thee to despair_. If they be many in number, remember that there is yet more mercy with Christ, and "plenteous redemption with him." Ps. 130:7. If thy imperfections be ever so great, remember that Christ's merits are yet greater, and say with the royal penitent: "Have mercy upon me, O Lord, according to the mult.i.tude of thy tender mercies!" Ps. 51:1. And when, by the grace of G.o.d, thou truly repentest, and beholdest Christ Jesus, that great sacrifice for sin, then G.o.d himself repents of the evil which was to be inflicted upon thee; and absolution and remission of sin instantly follow so good and salutary a sorrow. Ezek. 18:23; 33:11. As the leper, upon his application to Christ, was immediately delivered from his evil, so is also the penitent sinner.

No sooner did he say, "Lord, if thou wilt, thou canst make me clean;" than Christ freely replied: "I will; be thou clean." Matt. 8:2, 3. So also the merciful G.o.d, inwardly and in the spirit, makes thee clean, comforts thee, and says: "Be of good cheer; thy sins are forgiven thee." Matt. 9:2. This wonderful mercy of the Lord in cleansing and absolving thee of thy sins, as it is forcibly represented by the example of that leper, so it ought by no means to give thee an occasion to sin the more; but to love G.o.d the more, and to say, "Bless the Lord, O my soul; and all that is within me bless his holy name." Ps. 103:1.

IX. Let not injuries, reproaches, and revilings, provoke thee at any time to wrath, indignation, or revenge; but rather _take them as so many trials of_ thy heart, and of the inward state of thy soul. Hereby G.o.d designs to _prove_ thee, that it may appear what is hidden within thee, and whether meekness and humility, or wrath and pride, sway thy mind. For that which lies concealed in a man, is stirred up and made manifest by reproaches and provocations. If, therefore, thy heart be endued with meekness and lowliness, thou wilt easily bear contempt and injuries; nay, thou wilt accept them as so many paternal chastis.e.m.e.nts designed for the good of thy soul. Moreover, thou must consider, that contempt and reproaches are part of the chastis.e.m.e.nts which the Almighty sends, and thou shouldst patiently bear whatever the Lord shall be pleased to allot to thee. "Let us go forth," says the apostle, "unto him, bearing his reproach." Heb. 13:13.

Behold with what lowliness of heart did he undergo the affronts of a profane world! And should not we submit to the same with meekness, and with an unshaken evenness of mind? Say not then, "Should I suffer these things from so contemptible a fellow as this?" but rather submit, in consideration of that patient and meek spirit which was in Christ, and displayed itself in his whole life and conduct. Lastly, consider the kindness of G.o.d towards those that suffer for his sake. So faithful is he, and so kind to those that bear any disgrace on his account, that he confers the greater marks of honor and favor upon them. Thus David, when s.h.i.+mei vented his malice upon him, took it for a pledge that G.o.d would bestow a token of great honor upon him; and this accordingly came to pa.s.s.

"It may be," says he, "that the Lord will look on mine affliction, and that the Lord will requite me good for his cursing this day," and turn his curse into a blessing. 2 Sam. 16:12. Be not, therefore, at all disturbed at the evil report that wicked men may raise against thee; but rejoice rather, since the Spirit of glory rests on those that are reproached for the name of Christ. 1 Peter 4:14.

X. Study to overcome and to pacify thine enemies, by bestowing upon them tokens of _love and kindness_. No man will ever be reconciled by wrath, or revenge, or returning evil for evil, for victory consists in virtue, not in vice. And as one devil does not drive out another, so it cannot be expected that one evil should be subdued by another; or that enmity against thee should be extinguished by affronts and provocations offered by thee. A man that is full of sores and bruises, is not likely to be healed by the addition of more blows; and if he be so mad as to beat and to cut himself, he is to be pitied, and to be treated with the greater kindness and lenity. In like manner, if a man be full of _spiritual_ distemper, and of hatred, he is to be handled with the more love and gentleness; if, perhaps, by such lenient means as these, he may be softened into a better temper. Consider the method which G.o.d himself uses for overcoming our natural obstinacy. Does he not conquer our malice with his goodness, and our wrath with his love? And does he not invite us to repentance by many endearing marks of love and benignity? Rom. 2:4. This method is prescribed by St. Paul: "Be not," says he, "overcome of evil, but overcome evil with good." Rom. 12:21. This is victory indeed.

XI. When thou observest that G.o.d has adorned thy neighbor with gifts above thee, take heed _not to envy him_ on that account; but rather rejoice and give thanks to G.o.d for the same. Consider, that since all true believers make up together but _one_ body, it must needs follow, that the beauty of every member is communicated to the whole body, and to every member thereof. On the other hand, when thou perceivest the misery of thy neighbor, lament over it as if it were thine own; considering that the condition of all men is equally subject to evil, and that misery and affliction are the lot of mankind. Christ hath also set thee here an example. And, truly, whoever does not commiserate and sympathize with the misery of his neighbor, let him pretend to be what he may, he is no living member of the body of Christ. For did not Christ look upon our misery as his own, and by compa.s.sionating our deplorable state, deliver us from all our miseries? This mutual love and sympathy, are inculcated by St. Paul: "Bear ye one another's burdens," says he, "and so fulfil the law of Christ." Gal. 6:2.

XII. As for _love_ and _hatred_ in relation to thy neighbor, make the following distinction. It is but fit that thou shouldest hate his vices and crimes as the very works of the devil; but then, beware of hating the _person_ whilst thou abhorrest his _sin_. On the contrary, it is thy duty to bewail the case of thy neighbor, who, being carried away by so many irregular pa.s.sions, enjoys no solid rest in his soul. Offer up his cause to G.o.d, and pray for him, as Christ did for his enemies, when he was nailed to the cross. Luke 23:34. Do not, therefore, hate any _man_, but hate his _vices_ only; for whosoever hates a man, and seeks his ruin, can in no wise be pleasing to G.o.d; since it is the very nature of G.o.d to be kind, and to desire that "all men should be saved, and come unto the knowledge of the truth." 1 Tim. 2:4. This was also the end for which Christ took our flesh upon him. He came into the world, "not to destroy men's lives, but to save them." Luke 9:56.

XIII. Consider all men as being frail and imperfect, but none as more frail and imperfect than thyself; for before G.o.d, all men stand equally guilty, and there is no difference. We have all sinned, and have thereby been deprived of the image of G.o.d, and of all the glory which attended it.

Rom. 3:23. How great a sinner, therefore, thy neighbor may be, never fondly persuade thyself, that thou art better before G.o.d. Remember this warning of the apostle: "Let him that thinketh he standeth, take heed lest he fall." 1 Cor. 10:12. He that makes himself the lowest of all men, is in the fairest way of being preserved, by the grace of G.o.d, unto salvation.

And certain it is, that thou standest no less in need of the grace and mercy of G.o.d, than the greatest of sinners. Where there is a great measure of humility, there is also a great measure of grace. Wherefore St. Paul accounted himself the "chief of sinners" (1 Tim. 1:15); and it was in this order he obtained mercy, and had so much long-suffering bestowed upon him.

And in another place he declares that he will glory in nothing but in "his infirmities, that the power of Christ might rest upon him." 2 Cor. 12:9.

XIV. True illumination is always accompanied with a contempt of the things of the world. As the children of the world have their inheritance here upon earth; so the children of G.o.d have theirs laid up above in heaven.

The treasures which the children of this world have chiefly at heart, are temporal honors, peris.h.i.+ng riches, earthly splendor and glory. But the treasures of the children of G.o.d are poverty and contempt, persecution and reproach, the cross and death, trouble and sorrow. Thus did Moses prefer "the reproach of Christ before the treasures in Egypt;" and the affliction of the people of G.o.d, before the pleasures of sin. Heb. 11:25, 26.

XV. Remember, that by the name of a Christian written in heaven, is intimated that solid, practical _knowledge of Christ_ which is grounded _in faith_, and by which we are transplanted into Christ. From this knowledge flow all the living virtues which the Lord will praise in the great day of retribution. Matt. 25:34, etc. He will then also bring to light all those treasures which we have laid up in heaven (1 Tim. 6:19), together with all such works as have been wrought in G.o.d. John 3:21. Never has a saint lived upon earth, but he has been particularly eminent in one virtue or other; and this virtue shall never be forgotten. Ps. 112:6.

Whether it be faith, love, mercy, patience, or any other virtue in the practice of which he has been so conspicuous, it shall make up that eternal name which is written in heaven. Rev. 2:17; 3:12. This will be the note and character of the saints, and their eternal memorial before G.o.d.

But of this, more shall be said in Book II.

Chapter XLI.

The Whole Of Christianity Consists In The Restoration Of The Image Of G.o.d In Man, And The Destruction Of The Image Of Satan.

_But we all, with open face beholding as in a gla.s.s the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord._-2 COR. 3:18.

In the _true knowledge_ of Christ, wherein is comprehended that of his Person, offices, benefits, and heavenly and eternal gifts, consists _life everlasting_. John 17:3. This knowledge is kindled in our hearts by the Divine Spirit, and is a new light s.h.i.+ning forth with increasing brightness, and pa.s.sing on from glory to glory. It is like a metallic body, which, by constant polis.h.i.+ng, becomes every day more brilliant; or like a tender infant, which, by a daily supply of food, grows up in vigor and strength. No sooner is the righteousness of Christ, through faith, conferred upon a returning sinner, than he is also really born again, and the image of G.o.d is daily renewed within him. His spiritual growth, or the renovation of his mind, goes on, however, in a successive manner, from one degree to another, for he has not yet become a "perfect man in Christ."

Eph. 4:13. He is a child for some time; but is continually nourished by the Divine Spirit, and daily brought to a greater conformity with the Lord Jesus Christ.

2. For the whole life of a Christian upon earth, is properly nothing else than a continual _renewing_ of the image of G.o.d in his soul: so that he may constantly live in the new birth, and daily mortify that which is old and corrupt, till the body of sin be eventually destroyed. Rom. 6:4. This life must be begun in this world, that so it may be perfected in that which is to come. Whereas, in whomsoever the renewal of this divine life shall not be begun before his departure from this world, in him it never shall be accomplished. Wherefore I have thought it might be well briefly to repeat what is here meant by the _image of G.o.d_, which is to be revived; and what by the _image of the devil_, which is to be obliterated and destroyed in man's soul: for in the right knowledge of these two, the substance of our whole religion consists. It is the main point upon which all turns, and from which many other articles (as that of Original Sin, free-will, repentance, conversion, faith, justification, prayer, the new birth, sanctification, and lastly, obedience, and the whole practice of a religious life), borrow no small light. Of this, the following remarks will give an account.

3. The soul of man is an immortal spirit, endowed of G.o.d with excellent faculties; as the understanding, will, memory, and other powers and affections.

4. See that thou turn all these towards thy G.o.d, in order to behold him therein as in a mirror; and, by beholding him, to have his image gradually formed in thy soul. In this sense the apostle speaks of "the glory of the Lord," which we behold "with an open face," without vail and shadows. 2.

Cor. 3:18.

5. As G.o.d is a truly good and holy Being; so also were the substance of the soul, and its true nature and essence, originally good and holy. And as in G.o.d there is nothing of evil; even so was the soul of man, in the beginning, free from all manner of evil. As in G.o.d there is nothing but what is right; so in the soul there was nothing at first but what was right also. For He is the rock, whose "work is perfect;" even "a G.o.d of truth, and without iniquity, just and right is he." Deut. 32:4; Ps. 92:15.

As G.o.d is wise, so was also the human soul full of divine and spiritual knowledge, of heavenly and eternal wisdom. And as the divine wisdom ordered all things in number, weight, and measure, and knew the powers of all creatures, as well in heaven as in earth: so also was the mind of man possessed of the same light and knowledge.

6. And as it was with the understanding, so it was with the will: for as the one was the image and reflection of the divine understanding, so was the other of the divine will, in everything. It was holy as the pattern was holy, and conformed to the will of G.o.d. Hence, as G.o.d himself is, so was the human soul; righteous, loving, merciful, long-suffering, patient, meek, gentle, true, and pure. Exod. 34:6; Ps. 103:8; Joel 2:13. Yea, all the pa.s.sions or affections, all the appet.i.tes, and motions of the heart, being made most perfectly conformable to the motions and affections of the divine mind, partook of this conformity of the will of man to that of G.o.d.

As, therefore, G.o.d is LOVE, so all the affections and motions of man, in his first state, breathed nothing but pure love. As G.o.d, the Father, the Son, and the Holy Ghost, are ONE in an unspeakable and eternal bond of love; so all the affections and desires of man, burned with a most perfect and ardent love, and he cleaved unto G.o.d fully with all the powers and faculties which he had; "with all his heart, and with all his soul, and with all his might" (Deut. 6:5); so that man verily loved G.o.d more than himself, and preferred G.o.d and His honor, to himself and his own.

7. But as the image of G.o.d shone forth in the _soul_, so the image of the soul again shone forth in and from the _body_. This, therefore, was holy, chaste, and pure throughout, not subject to any unclean motion or l.u.s.t. It was undefiled and without blemish. It was in every respect, beautiful, well proportioned, and graceful; of vigorous health, and possessed of a const.i.tution even out of the very danger of sickness. It was such as death itself had no power over, and it was perfectly free from pain, listlessness, pa.s.sion, grief, and old age, now the common attendants and warnings of man's mortality. In a word, the whole man, both in soul and body, was pure, holy, righteous, and every way acceptable to G.o.d. For, in order that man might be the image of G.o.d, it was necessary that his body should be holy, and conformable to G.o.d, as well as his soul. Accordingly, St. Paul both exhorts and prays, that the _body_, together with the _spirit_ and _soul_, be _sanctified wholly_; and be preserved holy and blameless unto the coming of our Lord. 1 Thess. 5:23. For since man is made up of soul and body, and exercises both bodily and spiritual functions, there was a necessity that the instrument through which the soul was to act, should be pliable and obedient, adapted to the nature of the soul, and holy as the soul was holy; to the end that the holy and righteous soul, might finish her work through the body without any obstacle or resistance. As, therefore, the soul burned with the pure love of G.o.d: so did all the powers of the body manifest and exert themselves in the love of G.o.d and man. As the soul was altogether merciful; so also the body was, with its whole might, and all its faculties, impelled to tenderness and compa.s.sion. As chast.i.ty shone forth from the soul, which was altogether pure; so the whole body, in like manner, with all the inward and outward senses and powers thereof, visibly set forth the most perfect purity and chast.i.ty. To conclude, the virtues no less gloriously shone in the body, than in the soul itself; so that the body was the holy instrument of the soul, in everything suited to it, and worked together with it. And hence man in the state of innocency, was able to love G.o.d _with all his heart_, _with all his soul_, _with all his strength_, _and with all his mind, and to love his neighbor as himself_: which is the very substance both of the old and new law given to man. Deut. 6:5; Matt.

22:37, 39; Luke 10:27. Hence, as often as G.o.d calls for the heart of man, we are to understand the _whole man_, both as to body and soul, and the powers, faculties, and operations of both. In this sense, the word "_heart_" is frequently taken in Scripture; so that under it are comprehended all the powers of the soul, as the understanding, will, and memory, together with all the desires and affections attendant on them. So when G.o.d demands a man's _soul_, he, under that name, requires not a part, but the whole of a man. He must, in all his powers, be conformed to G.o.d, and renewed in Christ Jesus: and thus man, having put off the old nature, and being renewed in the spirit of his mind, must also _walk_ in newness of life, and in the spirit by which he was begotten again. Gal. 5:16; Eph.

4:23.

8. Moreover, there was a _perfect joy in G.o.d_, which accompanied this perfection of holiness, righteousness, and divine love, in man. By this, all the faculties and springs, both of soul and body, were most powerfully affected: for wherever divine holiness resides, there also divine joy must be present. These two are knit together with an everlasting bond, and make up the very image of G.o.d. Yet, as in this life, the divine righteousness and holiness are but imperfect in us, so we but taste, while here, only the first fruits of that joy which shall be fully revealed hereafter.

However, as the righteousness of Christ is verily _begun_ in sincere believers, so it follows that they also enjoy a _real_ beginning and foretaste of divine joy and comfort; as those Christians can abundantly attest, that have learned religion by experience. John 16:22; 2 Cor. 1:5; Phil. 4:4. Whatever progress, therefore, any one makes in the love of G.o.d, be it more or less, so much of divine joy does he also perceive in his soul. And this holy and divine love, as it shall in the next life attain its full perfection, so in that day the Christian's _joy_ (arising from love) shall also be _full_, as the Lord himself declares. John 15:11; 16:22. For divine love is the only true life, and the only true joy: but where this love of G.o.d is wanting, there is neither joy nor life; but death itself, and the everlasting portion of wicked men and devils. Whence has a father joy? Is it not from the love of his children? Whence has a bridegroom joy? Is it not from the love of the bride? Isaiah 61:10; 62:5.

But infinitely sweeter must that joy be, which is derived from the love of our Creator! He not only embraces us as a father does his children, but he rejoices over us as over his bride; nay, most tenderly kisses us "with the kisses of his mouth" (Cant. 1:2.), (that is, in Christ, who is his mouth and word), and coming to us, through Christ with the Holy Ghost, makes his _abode_ with us. John 14:23. Take heed, however, concerning this image of G.o.d, which consists in a conformity with G.o.d, that you do not therefore think, as if man were made _equal_ with G.o.d in holiness. Not by any means.

For G.o.d is infinite as to his essence, virtues, and properties; he is incomprehensible, and without bounds; so that nothing in the world can be compared with him. Man therefore, even in his first state, could not properly be said to bear G.o.d in him; being designed only to bear his _image_, as it has been already explained in Chapter I. of this Book.

9. That which has now been stated concerning the image of G.o.d, is plain, true, and beyond all doubt. It cannot be denied, that G.o.d created man, to be a bright mirror of himself: so that if man had been desirous to know the nature of G.o.d, he might, by looking into himself, have beheld G.o.d there, as in a gla.s.s, and clearly perceived the image of the Deity within his own breast.